then to take to heart the workes of God and if it fall out that they draw vs to anie admiration of them yet it is but as a wonder that lasts for nine daies because our mindes presently runne after other fancies in which there is no fruit at all The Prophet awakens vs then once againe that he might chase away all sluggishnesse and sottishnesse of mind from vs that so all our senses might bee brought to comprehend the power of God First of all then hee willes them to see or behold which gets a certaine knowledge then he addes consideration which better confirmes vnderstanding and more certainly It is not certaine whether the Prophet speakes to the Iewes that is to say to those of the houshold of God or to strangers as I thinke we may generally affirme that when the Church should be restored the power of God should then be perceiued of all nations neere and far off so as all should bee compelled to admire so rare and excellent a worke It is also certaine that the Medes and Persians hauing gotten dominion ouer the Iewes were wonderfully abashed in hearing these testimonies of the Prophets but chiefly when they saw the accomplishment and effect thereof performed before their eies for they might well know that men could neuer bring such things to passe and yet they were not conuerted to God themselues for all that Vers 21. Stand to your cause saith the Lord bring forth your strong reasons saith the King of Iaakob IT was very needfull that this should bee added to the former doctrine for whilest we conuerse with the wicked they scorne our hope and thinke vs fooles and too simple and light of beliefe You see with what scoffes our weake faith is assailed and shaken Oh these fellowes build castels in the aire and perswade themselues of the accomplishment of things impossible and vnreasonable The cause why the Iews were fortified against the scoffes of the Gentiles by these admonitions For as much as the Iewes then lay open to such taunts in their banishment it was necessarie they should be fortified by such admonitions And that this sentence might get the greater weight touching the assurance of it hee sets all prophane people at nought commanding them to stand to their cause as men are wont to doe in iudgments But in calling him the King of Iaakob he bids defiance to all the idols and shewes that he will take his peoples quarrell in hand to the end they may know at length that he is the protector and defender of his owne glory in deliuering such as are iniustly oppressed And yet it was needfull that the faithfull should be fortified with an exceeding measure of faith for in what case was the estate of the Kingdome whilest they were detained prisoners in a strange land and in a manner ouerwhelmed with calamities That is the cause why the Prophet called them dead men and worme Iaakob verse 14. But their hearts were susteined by this promise in which it was affirmed Chap. 11.1 that their root was hidden in the earth when the people was compared to a tree hewen downe by the rootes onely there should come forth a rod out of the dry stocke of Ishai c. Thus by the eies of faith they beheld the kingdome that was hid for it was impossible to see it by the outward senses no nor to comprehend it by the light of naturall reason Vers 22. Let them bring forth and let them tell vs what shall come let them shew the former things what they be that wee may * Or put theÌ„ in our hearts consider them and know the latter end of them either declare vs things for to come 23. Shew the things that are to come hereafter that we may know ye are gods yea doe good or euill that wee may declare it and behold it together NOw hee directs his speech not onely to the idolaters but permits them also to bring in their idols as if he should say I know you thinke your idols very vvise yet they will bee able to speake very little in the defence of so bad a cause We see here that God takes vnto him the person of an aduocate speaks in the name of all the people for he will not be separated from his Church but is carefull as you see to furnish and fortifie her against all the opprobries of the wicked and against all their plots whereby they indeuor to assaile our faith We must be of good courage then seeing God is pleased to bee the pleader of our cause and stands betweene vs and the idolaters and as one armed with his owne inuincible truth bids defiance to the idols themselues being ready in person to refute their vanitie Besides he shewes that his elect are sufficiently furnished with his word to get the victorie so as they need not be afraid to vndertake the combate against all vnbeleeuers whatsoeuer And truly he that hath profited in the heauenly doctrine as hee ought shall easilie confound all the impostures of Satan by a constant and victorious faith I grant our faith begins at obedience but the teachablenesse by which wee submit all our senses to Gods worship goes so before the vnderstanding that from thence our minds are illuminated with sound knowledge By this marke wee may discerne superstition from that true religion How to discerne superstition from true religion which is directed by a rule that is neither doubtfull nor deceiueable The idolaters vaunt themselues but too much in their errors yet all their pride proceeds from folly sottishnesse and frensie For if they would consider of the heauenly doctrine with calme and quiet minds all this ouerweening by which they darken the light of truth would forthwith fall to the ground But the faithfull haue another respect whose faith albeit it be founded vpon humilitie yet it is not caried away with a foolish or inconsiderate zeale because it hath the spirit of God for the conductor and leader thereof that so she may neuer turne aside from the certaine light of Gods word Therefore where the right rule of discerning things is absent Where the right rule of discerning things is absâ—nt there can be nothing but superstition there can be nothing but superstitions as Isaiah saith Now because things are not to be done rashly therefore the faithfull wils them to bring forth and put them in their hearts not that they meant to halt betweene two opinions being before instructed of God The difference betweene sottish obstinacie and true faith but because the superstitious could alledge nothing for themselues but that which was worthy to be laughed at of all See here againe then the difference between blockish obstinacle and true faith which hath her foundation vpon Gods word so as shee can neuer be moued But now let vs see with what argument our Prophet defends the Maiestie of God for he so attributes vnto himselfe an infinite power and foreknowledge
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
hath expressed the God of Israel â—o signifie that all nations should call vpon the name of the true God For though all men haue a certaine knowledge of God and that some seede of religion be rooted in their hearts yet when the question is of worshipping the true God in a right maner it either vanisheth to nothing or else they easilie fall to Idolatrie and superstitions Now the Prophet heere speakes of the true religion which should be spread thorow the world whence yet againe it appeares that he prophesieth of the kingdome of Christ vnder whose reigne the sincere truth was reuealed to forreine and profane nations Vers 16. From the vttermost part of the earth we haue heard prayses euen glory to the iust And I said My leannee my leannesse woe is me the transgressors haue offended yea the transgressors haue grieuouslie offended THis verse containes two sentences which in apperance seeme to crosse one another for the first conteines a ioyfull argument of Gods praises presently he breaks out into lamentations wherein he bewailes the disloyall behauiour of the wicked who made shipwracke of all religion and godlinesse As touching the praises of God wee haue alreadie said that hee can neither bee praised nor called vpon till hee haue made himselfe knowne vnto vs by giuing vs some taste of his goodnesse whereby we may conceiue good hope and assurance of saluation From thence come these sentences of Dauid Lord Psal 6.6 who shall praise thee in the graue In death who shall confesse thee For as long as we onely feele the wrath of God we cannot vtter his praises and therefore when the Prophet saith they shall be heard he giues vs to vnderstand that the Gospell shall be published thorowout the world to the end men may acknowledge God for their Father and wholly giue ouer themselues to set forth his praises It is to be noted that he saith from the ends of the earth because the praises of God were then bounded within Iudea and were not heard farre off but afterward they sounded euerie where When he addes glorie to the iust some take it as belonging to the person of all the faithfull in generall as if the meaning were that God shall be glorified beccause of his iustice Others reade it together thus We haue heard glory giuen to the iust God Those who thinke the Heralds of these praises are called iust doe gather a good sense but they consider not the word glorie or at the least they are constrained to put the word Reioycing in the stead of it Whereas he puts the verbe we haue heard in the preter-perfect tence and not in the future I make no doubt but he meant to reuiue the hearts of the faithful by this consolation to wit We shall againe heare the praises of God for it imports more then if he had said The praises of God shall be heard He also speakes in the first person that hee might comprehend the whole body of the Church and so drawes the faithfull to a more diligent attention We often finde the epithite Iust in the Scripture which he here applies vnto God but it belongs vnto him after another sort then it doth vnto men who are called iust in regard of that righteousnesse which is communicated vnto them for God is called iust by the effects because he is the fountaine of it Let vs now see then the substance of this congratulation and thanksgiuing Where the imputation of Christs righteousnes is felt there must the praises of God needes sound forth to wit we praise this iust God because we haue life and saluation by the imputation of this iustice vnto vs. Where the iustice of God is felt then there must praises and thankes needes follow But how incredible did these things seeme when the Prophet foretold them for the Lord was only knowne and praised in Iudea Their destruction is denounced and then followes the publishing of Gods word and praises which should sound thorowout the world Now how could these things come to passe when the people of God were destroyed Surely we may well conclude that few at that time belieued these prophecies But now that these things are come to passe is it not our duties to admire so great a miracle The Iewes were not onely scattered but almost brought to nothing yet notwithstanding one small sparkle hath been sufficient to giue light to the whole world so as whosoeuer hath been truely inlightened therewith hath made bold and constant profession of the trueth My bowels This place is diuersly expounded for some translate the word Razi Secret others translate Leannesse Those who turne it Secret thinke the Prophet meant that a double secret was reuealed to him to wit that the Lord was purposed to reward the good and to be auenged on the wicked For whilest men looke to the outward appearance and see the wicked haue all they can wish and the godly ouerwhelmed with miseries they are troubled and doubt in themselues whether the matters of this present life are gouerned by the hand of God or whether all things are guided by Fortune But such thoughts are nothing but the seedes of impietie as Salomon shewes Eccles 8.11 This therefore made the Psalmist enter in the sanctuarie of God to consider of this thing rather then to consult with flesh and blood about it Psal 73.17 Now if we follow this interpretation the sense will bee Although the iust seeme to haue lost all their labour yet this secret doe I retaine in my breast that it shal be well with them notwithstanding in the latter end and albeit the wicked thinke to escape yet am I assured they shall not goe scotfree But in regard this subtiltie seemes farre fetched I had rather expound it more simply and seeing the particle of expressing anguish is also by and by added who should let me to thinke but that Isaiah speakes here of the iust or of their reward Others expound it Leannesse as if hee should say I languish and am euen dried vp with sorrow for as the prosperitie and florishing estate of the people did as it were batton him so their miserable and wofull estate was his leannesse For the Prophet here sustaines represents the person of the whole stocke of the Iewes and because the Lord had cut it off hee had iust cause to bewaile the leannesse of it This interpretation hath some probabilitie as I haue said because Isaiah had good cause to lament the diminishing of his people which he saw was at hand And wee know that when the grace of God beganne to be published in all places then the Iewes decreased yea the successors of Abraham were as good as extinguished But let vs see whether the Prophet hath not a further drift then to the reiection of his owne nation so as he rather bewailes the inward euils wherewith he foresaw the Church should be afflicted For we may well affirme that the Hebrew word which others haue
the Prophets doe the more willingly draw their similitudes from them to the end wee may apprehend the fearefull reuenging hand of God against the wicked Vers 31. For with the voice of the Lord shall Ashur be destroied which smote with the rod. HE addes this for two causes First to shew why the Assyrian was to be broken For seeing hee behaued himselfe cruelly and sauagely towards others it was good reason he should receiue like for like This we know is the vsuall course which God takes with tyrants as our Prophet will tell vs Chap. 33. Woe to thee that spoiledst when thou wast not spoiled c. Secondly the Assyrians power seemed too great to be vanquished But albeit he was euery way so well fortified that he was not only able to defend himselfe but also to annoy others yet the Prophet tels him Gods onely voice shall shake him in peeces By this wee may learne how vaine the confidence of the wicked is who haue nothing to trust vnto but their outward forces altogether despising God as if they were not liable to the strokes of his hand But the Lord needs no better weapons then his voice to scatter all their munitions for hee will consume them with the very beck of his countenance Neither are wee to doubt but the Prophet also meant by this meanes to withdraw the senses of the faithfull from looking to these helpes lest they should stand to inquire how it might come to passe but should onely content themselues with Gods promise who is of power sufficient to execute his counsels as soone as he hath spoken the word Vers 32. And in euerie place that the staffe shall passe it shall cleaue fast which the Lord shall lay vpon him with tabrets and harpes and with battels and lifting vp of hands shall hee fight against it HIs meaning is that the Assyrians will trie all meanes to flie from Gods hand but all in vaine for it shall pursue them whithersoeuer they shall turne them bee it forwards or backward Touching these words of the staffe digging I willingly cōsent to their opiniō who thinke it to bee a similitude taken from those that haue laid on so long till the traces and prints thereof appeare a great while after as if a whip or staffe had been let into the flesh Vnlesse any had rather vnderstand that the plague should cleaue fast to the backs of the Assyrian euen as a foundatiō is laid fast into the earth For that which is not rooted in the ground may be taken away and transported to another place but hee shewes that this staffe shall cleaue so fast that there shall bee no remouing of it neither shall any be able to plucke it away For God suffers the weight of his wrath to fall vpō the reprobates which vtterly ouerchargeth them and lest they might dreame of any starting holes the Prophet cuts off al hope thereof in this word euery place For so ought the text to be resolued to wit wheresoeuer the staffe shall light it shall cleaue fast When he mentions the tabrets it is to shew that the issue of the war shall not bee vncertain as it is when forces are of equall strēgth but his meanig is that the Lord shall haue the victory If the Lord goe into the field hee will surely conquer Why so Because he shall no sooner vndertake the war but hee brings that with him that shall do the deed For tabrets harps and hands lifted vp doe signifie the ioy which they make that haue gotten the conquest whilest they cry victorie victorie Some refer that to the host which he addes in the feminin gender shall fight against it but the truth is hee meant to expresse a greater thing then it to wit Babylon the head Citie of the Kingdome opposing it to Ierusalem which hee had noted out before by a like relatiue vers 29. From whence we may gather that the wicked must needes be consumed at the last notwithstanding the great shew of meanes which they haue to escape the same for which way soeuer they turne them or whither so euer they flee yet the staffe of the Lord shall pursue them yea and cleaue fast to their backes they shall neuer bee able to shun his hand nor beat backe his blowes Wee also are now and then corrected by this hand of God but his blowes shall not alwaies cleaue vnto vs our wounds shall bee mollified and eased and our sorrow shall bee turned into ioy Moreouer the Lord so fights against the wicked that they are not able to make their party good nor yet gaine anie thing by their resistance He fights with thē but as one that is sure of the victory before he giues the first blow sometimes hee giues them a little scope indeed but he takes down their pride whensoeuer it pleaseth him If we then fight vnder his ensigne wee may assure our selues of a prosperou◠victorie for vnder his leading we shall be safe from danger and shall haue certaine hope of conquest in the end Vers 33. For Topheth is prepared of * Or before yesterday olde it is euen prepared for the King hee hath made it deepe and large * Or his heap is fire the burning thereof is fire and much wood the breath of the Lord like a riuer of brimstone doth kindle it ISaiah continues his description of Gods seuere punishments wherein he shewes that the wicked shall not onely haue their portion of plagues in this life but shall bee vexed therewith for euer and euer Why so Because hell is prepared and made ready for them not for the poorer sort alone but for those in great places euen for Kings Princes By Topheth no doubt he meanes hell not as though we should imagin there were some place where the wicked are shut vp after their death as in a prison there to suffer the torments which they haue deserued but hee thereby signifies their miserable condition and extreame torments In the booke of the Kings this word Topheth is taken for the place where the Iewes sacrificed their sonnes to Moloch 2. King 23.10 whereof Ieremiah also maketh mention Ier. 19 6. Now this place was destroied by Iosiah in regard of the horrible murthers and superstitions which were there committed For mine owne part I am out of doubt that the Prophets meant to apply the name of this place to those exquisite torments which the wicked indure Let vs learne to make good vse of this doctrine to the end the faithfull might shudder and shake at the onely hearing of it as also that euery one might learne to haue idolatrie in the greater detestation This very etymologie agrees to the word Hell for the valley of Hinnon was taken for hell it selfe because of the execrable sacrilegies which were there committed Now because we thinke the wicked shall escape scot-free when we see them prosper and haue all things at their wish the Prophet to take away this conceit
and the end for as men are fooles vntill they haue submitted themselues vnto the word of God so the perfection of wisdome flowes from teachablenes or the obedience of faith All outward felicitie meere beggerie without the feare of God The feare of God then is called his treasure because without it all prosperitie is but miserie whence it yet further appeares that all the parts of a prosperous life consists in the knowledge of God which we attaine by faith Also vnder the person of this king he shews that it is an inestimable treasure to serue God in such deuotion and humilitie as is meete and further he esteemes all them miserable and forlorne people which are void of this feare of God On the contrarie blessed and happie are all those which feare him albeit of the world they be iudged the most miserable of all others But what feare speakes he of here Euen of that which conteines in it true obedience and a reformation of our minds and affections For the wicked haue a feare of God but they feare him as malefactors doe their Iudge Such a feare deserues no such praise because it proceeds not from the true knowledge of God nor from a readie desire to serue him It therefore is directlie contrarie to that vvisdome whereof our Prophet speakes These things haue reference first to Hezekiah secondly to the people but especiallie to Christ who hath so applied these things vnto Hezekias that in the meane while they also appertaine to the whole bodie of the people as we haue said before Whence we gather that they haue relation vnto the people as well as the king but much more vnto Christ who was filled with the Spirit of the feare of the Lord as we haue seene in the 11. Chapter to make vs partakers with him of the same grace Vers 7. Behold their messengers shall crie without and the Ambassadors of peace shall weepe bitterlie 8. The paths are wast the wayfaring man ceaseth he hath broken the Couenant he hath contemned the Cities he regardeth no man IT is not very certaine whether Isaiah here mentions the perplexitie and danger in which the Iewes were the rather to set forth the greatnes of their deliuerance or whether he foretels the calamitie which was to come that the faithfull should not faint vnderneath it For mine owne part I thinke this is not to be referred to the historie of that which already happened for in regard that sharp and sore temptations were at hand it was necessarie that the faithfull should be fortified to wait patientlie for the help of God euen then whē things should be growne desperate Howsoeuer it be it is a wofull and lamentable description of the wast of the Church that in these dangers the faithfull might hold fast their confidence secondly that seeing themselues deliuered they might acknowledge they were no other way rid from them but by the wonderfull power of God The signe of a desperate estate is noted out when he saith that the Ambassadors which were sent to appease this tyrant could obteine no truce for which cause they returned with bitter sorrow and teares not being able to hide the same in their iourney but were willing to manifest to others what was in their hearts in regard they were in such a wretched estate No doubt but Sennacherib with proud and scornefull reproaches refused the conditions of peace which were offred him so as the Ambassadors were constreined openly to lament and crie as hauing forgotten the dignitie of their persons and letted not to publish the answer which this tyrant gaue them euen before they returned to the King their master to giue an account of their Ambassage Others by the Ambassadors of peace vnderstand those which were wont to proclaime peace but this interpretation is vnapt and as I thinke too farre fetched By the Ambassadors of peace I vnderstand those which were sent to appease Senacherib and to redeeme peace with any conditions In the next verse he addes that the waies shall be so stopped vp that there shall be no commers or goers as it falles out when open warres are proclaimed Now it seemes that the Prophet brings in the Ambassadors telling how it shall not be lawfull for them to passe to nor fro any more the passages shall be so dangerous As touching that which followes he hath broken the Couenant some expound it as if the hypocrits complained that God kept not his promise But if this be referred vnto God such a complaint may be attributed not onely to the hypocrits but to the faithfull also who sometimes expostulate the matter on this wise with the Lord but I like not this sense And therefore I rather thinke the Prophet continues to set forth the crueltie and vnappeaceable furie of Sennacherib who disloyally brake the couenant which he made before with Hezechias For albeit he promised truce yet as soone as any occasion offered it selfe to inuade Iudea he falsified his faith and began warre afresh Thereunto appertaines that which is in the end of the verse he contemned the Cities and regarded no mans person wherein he shewes that the crueltie of this tyrant was such that hee could not be withheld neither by feare nor shame Vers 9. The earth mourneth and fainteth Lebanon is ashamed and hewen downe Sharon is like a wildernesse and Bashan is shaken and Carmell 10. Now will I arise saith the Lord now will I bee exalted now will I lift vp my selfe HE here more fully expresseth after what maner they should see the estate of Iudeah miserably distressed yet so that their faith in the end should breake forth as out of a bottomlesse gulfe He also names the places particularly to wit Lebanon Bashan and Carmell which are far distant one from another being as it were the borders of the holy land all which is to shew that no corner shall be spared or rest in safetie And in the description of this desolation hee attributes to euery seuerall place that which agreed with the situation of it as to Lebanon shame and confusion because glory and beautie are attributed vnto it in other places 1. King 7.2 Psal 92.12 Chap. 35.2 in regard it was replenished and adorned with great and goodly trees As touching Sharon because it was a plaine and fertile soile he saith it shall be like a wildernesse That Bashan and Carmell is shaken because there grew abundance of fruits Thus he alludes to the nature of these places and describes the miserie and calamitie which should befall the same that hee might the better amplifie and set forth the mercy and goodnesse of God which should be the cause of their deliuerance albeit for the present they saw themselues as good as forlorne For here was cause to behold the immediat hand of God Vnlesse any had rather say that the Prophet recites a thing already done to stir the people vp to thanksgiuing Verse 10. Now I vvill arise The particle now
be admonished then that our daies are not prolonged to the end we should giue our selues to iollitie and dissolutions but to honour him that hath so much honoured vs to further one another in his feare to meete together in the holy assemblies to magnifie his mercie and truth THE XXXIX CHAPTER Vers 1. At the same time Merodach Baladan the sonne of Baladan King of Babel sent letters and a present to Hezekias for he had heard that he had bin sick and was recouered THE expositors thinke that this Merodach was the first King of the Chaldeans because his father Baladan held the superioritie amōg the Babilonians without hauing the title of King After this Merodach then had reigned 12. yeeres he subdued the Assyrians and made them tributaries vnder the Caldeans For those are deceiued who thinke that the warres were begun by Nebuchadnezar It may well be that he made an end of them and whollie subdued the Assyrians whose power was then like enough halfe spent there remained nothing for him then but to confirme the kingdome in his owne hands which was cōquered by the power of his predecessor Now howsoeuer the Prophet in few words telles how the Ambassadors were sent yet we must obserue that Merodach did this guilefullie to guggle Hezekias with his flatteries He threatned the Assyrians alreadie whom he knew the Iewes hated for good cause because of their continuall warres that he might get him a companion then and a fellow helper in his intended warres hee insinuates himselfe cunningly into the amitie of this good King whose heart as you see was forthwith surprised with pride in that hee was too forward in accepting the fradulent flatteries of this Tyrant and suffered himselfe to be poisoned therewith And yet the pretence was nothing else forsooth but that the Ambassadors came to congratulate with him in regard of the late recouerie of his health howbeit the holy historie seemes to alleadge another reason to wit that Merodach was moued to send by a miracle 2. Chron. 32.31 No doubt but this going backe of the Sunne was renowned far and neere neither could it be but many nations were much moued by the report of so vnwonted a thing But it is hard to say that so profane a man respected any other thing then to catch Hezekias by this meanes in his nets And because God had by so excellent a signe signified how deare the safetie of Hezekias was vnto him Merodach thought with himselfe as the wicked and vnbeleeuers are wont to abuse such testimonies of Gods fauour to the seruing of their own turnes that his warres which he meant to vndertake must needes succeed wel and be blessed from heauen if he might get such a one as Hezekias to take his part Thence it was that to manifest his good will he sent his Ambassadors to him with a present for he meant to winne him because such an acquaintance should be fit and profitable to aid him against the Assyrians whom the Iewes as he well knew hated most deadly Thus you see the policies of Kings and Princes The practises of idolatrous Kings and Princes to wit by close conueiances to serue their owne turnes neuer caring by what meanes they procure aid so they may make themselues strong against their enemies Vers 2. And Hezekias was glad of them and shewed them the house of his treasures the siluer and the gold and the spices and the pretious ointment and all the house of his armour and all that was found in his treasures there was nothing in his house nor in all his kinkdome that Hezekias shewed them not THe Prophet plaies the historiographer For first hee telles plainly what Hezekias did next he will shew why he did it to wit because ambition had blinded his eies and thus he meant to make himselfe great in the sight of the Ambassadors Thus he taxeth this inordinate ioy from whence proceeded so great care at length to feast and welcome them He that shall reade the historie barely wil thinke there is no great fault to be found in Hezekiah for any thing he did Was it not humanitie in him to receiue such Ambassadors with gladnesse and magnificence and to shew them all signes of loue Who can denie it Nay hee had shewed himselfe more then barbarous if hee had reiected those who in such kind manner came to visit him or if he had set light by the friendship of so mightie a King Notwithstanding all this his heart was too farre tickled with vanitie and ostentation For he meant to shew his greatnesse to the end the Babylonian might know that this amitie should serue him to good purpose which he further insinuated by shewing his riches munitions and furniture for warre Hee was also blame-worthy for desiring to bee supported by strange and vnlawfull meanes for therein he bereaued God of his honour who had freely deliuered him out of two great dangers otherwise the Prophet would neuer haue reproued him so sharply for this fact Heere is a faire looking glasse therefore in which euery one may see that there is nothing so dangerous as to bee blinded with prosperitie Nothing so dangerous as to bee blinded with prosperitie to which purpose it was well said long agoe It is a harder matter to beare prosperitie then aduersitie We wax vnruly and insolent when things fall out as wee would haue them neither can we be kept in awe by any threatnings or admonitions whatsoeuer If this befell Hezekias whom the Prophet before hath so much commended whose onely treasure was the feare of God Chap. 33.6 how ought we to watch ouer our owne hearts lest we fall into the like dangers He suffers himselfe to bee ouerswaied with vaine ostentation If such a mightie Cedar fell what shall become of such low shrubs as we be and neuer remembers that being halfe dead before the Lord drew him out of his graue by a miracle from heauen In the 20. verse of the former Chapter hee vowed to sing the praises of God all the daies of his life in the assemblie of the Saints Now when he sees some suing for his friendship and that a mightie Monarch sends from far to salute him he presently forgets God with al the benefits which he had receiued at his hands Do we see this good King so soone ouerthrowne and ouerswaied with pride and ambition let vs learne to hold our selues within the lists of modestie by which we may daily be preserued in the feare of God Modestie the meanes to hold vs in the feare of God Vers 3. Then came Isaiah the Prophet vnto King Hezekias and said vnto him What said these men and from whence came they to thee And Hezekiah said They are come from a farre Country vnto me from Babel HEe goes on with the same narration still but he addes doctrine vnto it And howsoeuer he vtters not a word of Gods sending of him yet it is most certaine that he did this by the
thee but it is writen faire in plaine tables for hauing chosen thee I afterwards gaue thee my law that thou shouldest not wander hither and thither but mightest keepe thy selfe loiall vnto mee that so I might performe my promise concerning thy saluation As touching that which followes and not cast thee away it seemes both superfluous and that it comes in out of place were it not that it is an vsuall thing so to doe with the Hebrewes which also hath great weight in it For thereby hee expresseth the stedfastnesse of their election as if he should say I haue not left or forsaken thee though thou hast giuen me many occasions for the ingratitude of the Iewes was so great that hee had iust cause to haue cast them off but that hee meant to shew himselfe to bee that God who changeth not Now that which is said of them belongs also to vs for this sentence of the Apostle is perpetuall Rom. 11.29 The gifts and calling of God are without repentance Howsoeuer then hee casts off the greater part of the world in regard of their incredulitie yet he alwaies reserues to himselfe some seede of adoption that so the calling may remaine in some sprigs neither indeed can Gods election be altered by the peruersitie of men And therefore let vs remember that God hath chosen vs on this condition that wee should still remaine in his house and familie God hath chosen vs but vpon condition that we continue in his familie albeit by good right we deserue to bee driuen out of it Vers 10. Feare thou not for I am with thee bee not afraid for I am thy God * Or yet or certainly I will c. I will strengthen thee and helpe thee and I will sustaine thee with the right hand of my iustice BEcause the former doctrine was to settle the peoples hearts touching their quiet resting vpon Gods prouidence the Prophet thence concludes that they ought not to feare hauing so many benefits set before their eies in which they might euidently discerne the loue which God bare vnto them The reason which he addes for I am vvith the is diligently to be obserued For this is the sure foundation of our confidence to wit which being once fixed in our hearts we shall stand fast and inuincible against all manner of temptations as on the contrarie when wee thinke God is absent or doubt whether he wil assist vs or not feare surprizeth vs and carries vs floting vp and down through many waues of distrust But if wee rest vnmoueable vpon this foundation there is no calamities nor tempests whatsoeuer that can ouerwhelme vs. And yet the Prophets meaning is not that the faithfull can be so confident Faith is neuer so firme that it should not be assailed with wauerings yet at last it gets the victory that feare should no more assaile thē but notwithstanding they haue wauerings in their hearts and be often solicited to distrust vpon diuers occasions yet they resist the same with such constancie that faith at the last gets the victorie For it is incident to vs by nature to feare and to lie full of doubtings but such a vice is to bee corrected by this meditation God is vvith me to helpe and takes care for my saluation Some reade it in the preterperfect tence I haue helped thee but I reade it in the future I vvill helpe the. I also expound the Hebrew particle Ak Yet it being often vsed in this sense in other places It may also be taken for Certainly but I leaue the choice to the readers discretion If wee take it in the preterperfect this particle will be as much as Yea or Likewise Vnder the word iustice the Scripture not onely comprehends equitie but also the Lords fidelitie in preseruing his Church For he shewes his iustice when hee defends his children against the conspiracies and sundry plots of their aduersaries He calles the right hand of his iustice then that whereby he manifests his fidelitie and iustice Whence we are to gather a singular consolation to wit that we ought not to feare seeing the Lord is determined to protect and defend his seruants for it is not possible he should either put off or renounce his iustice Vers 11. Behold all that prouoke thee shall bee ashamed and confounded they shall bee as nothing and they that striue with thee shall perish THe Prophet promiseth the Iewes assured helpe against their aduersaries for if hee had giuen them hope of their deliuerance and had made no mention of their enemies their minds might haue been forestalled with many such perplexed thoughts as these It is true indeed that God promiseth much touching our deliuerance out of all perils but yet we see our aduersaries the stronger who deale cruelly and vnciuilly with vs. Where is then that saluation so oft and so largely promised See heere therefore a circumstance added to the generall promise As if he should reply I grant your enemies florish and yet at the last they shall be ashamed and confounded Deliuerance is promised but it is vpon condition that you abide the brunt of your enemies and buckle hand to hand diuers waies with them For we must not promise to our selues any worldly rest or tranquillitie heere because wee must alwaies bee ready armed to fight Vers 12. Thou shalt seeke them and shalt not finde them to wit the men * Or that plead with thee of thy strife for they shall be as nothing and the men that war against thee as a thing of nought THou shalt seeke That is to say if thou seekest them For we vse not to seeke out enemies after they are put to flight Therefore I thinke it should be construed thus if thou seekest them thou shalt not find them because they shall be cut off and brought to nothing Wee must note here that there are two sorts of enemies Two sorts of enemies the first sort assailes vs by open violence the second by words that is to say they rent vs with slanders cursings and reuilings Not onely so but they summon vs to their courts as if their cause were iust and good nay they bring vs before the iudgement seates and often accuse vs of those crimes whereof themselues are the authors But such are the crafts of Satan Satans policies whose seruants seeing these are what maruell is it if they tread in the steps of their lord and master First then the Prophet speakes of pleaders and next of the armed enemies which dealt roughly with the Church What wonder is it then if we be exercised with false accusations Nay wee must not thinke it strange if many companions fell themselues to Antichrist as his vassals to reuile and slander vs Antichrists hirelings seeing the same hath befallen the Prophets and other seruants of God Vers 13. For I the Lord thy God will hold thy right hand saying vnto thee Feare not I will helpe thee THe Prophet shewed vs
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
the fire made the vvaters to boile in regard that contrarie to their wont fires and lightnings were mingled with violent raines and tempests As if hee should haue said This fire kindled by the Lord was so fierce that it melted all things were they neuer so hard and drunke vp euen the very vvaters To this appertaines that which is added touching the melting of the mountaines before his face For hee opened a way for his redeemed euen thorow the greatest incumbrances that they met withall Hee saith also that the Israelites saw things which they neuer looked for in regard that albeit God had aduertised them and had acquainted them with many experiments of his power yet this terrible spectacle whereof he speakes greatly surmounted their capacities and vnderstandings yea and all the reason of man Vers 4. For since the beginning of the world they haue not heard nor vnderstand with the eare neither hath the eie seene another God besides thee which doth so to him that waiteth for him THis verse confirmes that which wee haue said before namelie that the faithfull desire nothing here which is strange and vnheard of but only that God would but shew himselfe such a one towards them as in times past he had done to their fathers and that hee would continue foorth his liberalitie And withall seeing it hath been his custome to succor his people and to giue them some assured testimonies of his presence that he would not now discontinue the same for the time to come that so his almightie power might still shine more and more For you must note that he so brings in the people praying vnto God that therewithall they should confirme their hope from the remembrance of the time past and with the more boldnesse might haue their recourse to the throne of grace The eie hath not seene Doubtlesse the Prophets meaning is to magnifie Gods goodnesse by mentioning these so many benefits which God in former times had bestowed vpon his people This manner of commendation also is very high and excellent when being rauished with admiration in regard thereof he cries out that there is no God but he Likewise that the things which God hath done for his peoples sake were neuer heard of before But this may be read two waies for the word God may be taken in the accusatiue or in the vocatiue O Lord none but thou hast seene the things which thou hast done to those that wait for thee But the other reading is more receiued namely They haue neuer heard nor seene such a God In this last reading the particle of similitude must be supplied for without that the sentence would bee imperfect No eare then hath heard neither hath the eie seene such a God as doth such things And thus God is here separated from idols from which the superstitious sort thinke they obtaine all blessings but they are onely the deuices of mans braine which can neither doe good nor hurt Contrariwise God deales foorth his benefits of all sorts liberallie to those that serue him It seemes S. Paul expounds this place otherwise Obiect 1. Cor. 2.9 and applies it to another sense Yea he cites it in other termes because hee followed the Greeke translation The Apostles made no scruple touching this point Ans in regard they rather respected the sentences then the words and thought it sufficient only to point out this place of Scripture vnto the reader whither they might resort to be satisfied touching the things which they taught But where S. Paul seemes to haue added of his owne Neither hath it entred into the heart of man the things which God hath prepared for them which loue him this he did that his speech might be the better vnderstood For nothing is added which agrees not very well with the Prophets doctrine And that wee may the better perceiue this agreement wee must consider his drift In that place hee disputes about the doctrine of the Gospell which hee shewes doth farre surpasse all the reach of mans wit Why so Because it containes such a knowledge as is contrarie and wonderfullie farre remote from the wisdome of the flesh In a word that it is an hidden wisdome For which cause S. S. Pauls drift in alleaging this text 1. Cor. 2.9 Paul worthilie breakes foorth into this admiration in weighing and pondering of the same And our Prophet calling to mind these rare and famous works of God Obiect Ans as one astonished cries out that there was neuer such a thing heard of So concerning this grace which surmounts all the rest namely when Christ is offered vs in the Gospell we may breake foorth after the same manner and say O Lord the mercie which thou shevvest vnto thy people farre surmounts all our reason Neither eie eare hart nor spirit can attaine to such an height S. Paul then you see applies this place fitlie to his disputation neither doth he corrupt the Prophets sentence when he exalts aboue all things in the world that excellent and peculiar grace which God hath bestowed vpon his Church There yet remaines another difficultie namely that the Apostle transferres that to spirituall benefits which is here said of temporall But we may affirme that Isaiah simplie respected the cause from whence these benefits of God issued though hee therewithall had an eie to the estate of this life present For all the good things which God hath giuen vs here below for the sustaining and cherishing of our naturall life are so many testimonies vnto vs of that fatherly loue which he beares vs. The propertie of faith And it is also the propertie of faith to ascend by visible benefits to inuisible graces Thus then howsoeuer the Prophet seemes to meddle onely in matters touching their bodily deliuerance and other things appertaining to this life present yet aimes he therein at an higher marke and especially respects those benefits which in particular manner belonged to the people of God The inioying of temporall benefits should carrie vp our minds to the meditation of those that are eternall For what a sottishnesse were it if whilest we inioy benefits temporall wee should not by them mount vp to the welspring from which they flow namely from Gods meere loue and mercie Both good and bad doe indifferently inioy these common good things but that particular fauour wherewith he entertaines vs appertaines to none but to his houshold seruants Hence it is that wee not onely consider that which appeares to our outward senses but wee forthwith ascend vp to the very cause Vnto which point though neither eye nor eare can reach that is to comprehend therein the grace of adoption by which the Lord protests that hee will be our Father yet hee reueales this vnto vs by the witnes of his holy Spirit It is also very likely that the Prophet hauing spoken of a particular benefit of God takes occasion thereby to arise vnto a generall consideration For when the matter concernes the meditation
accepted may encourage others to trauell in this kind and cause many to giue thankes to God for you both by whose most princely fauours and protection they are made partakers of such worthie writings And I shall alwaies pray Almightie God with this new yeere to multiply many more vpon you and dailie replenish your hearts with all princely and heroicall graces that may enable and adorne Princes of so hie estates amongst this people Your Highnesse and Graces most humblie deuoted in all loyall and dutifull affection CLEMENT COTTON TO THE MOST HIGH AND RENOWMED PRINCESSE ELIZABETH Queene of England c. A most gracious defender of the true Christian Faith IOHN CALVIN ALthough in correcting and polishing of this Commētary most noble Queene I haue trauelled with such diligence that it may well be esteemed a new booke yet because in the first edition it was dedicated to your brother King Edward who in his infancy farre surpassed the men of his time whose memorie also I wish euer to flourish as worthily it deserues I was determined to alter nothing touching the inscription But because in this miserable and wofull scattering of the Church and the abolishing of the sincere doctrine which hath happened in so short a space with an incredible violence this booke with the whole word of God was banished England for a time and that now as I hope it shall be receiued as before at your happie entrance into that kingdome I haue committed no absurditie as I thinke if together with the name of so worthy and excellent a King I also ioyne yours which all good men do both loue and honour Yea besides this occasion which thus offers it selfe necessitie also may seeme to require that I should intreate your fauour touching this Commentarie in particular the banishment whereof hath I am well assured been much lamented by very many of the faithfull your louing subiects Although I confesse my meaning is not so much to obtain◠your fauour onely in respect of my labours as humblie to beseech yea and by the sacred name of Christ to adiure you that not onely all good bookes may againe find intertainement and bee freely vsed in your kingdome vnder your allowance but also that you be carefull in the first place of that true religion which hath been shamefully corrupted If Iesus Christ the onely sonne of God doth iustly challenge this of all the Kings of the earth then hath he bound you most noble Queene with a more holy band to put your sacred hand to such a worke For in that time wherein your selfe the daughter of a King were not free from that dreadfull tempest rushing downe so furiouslie vpon the heads of all the faithfull this Lord Iesus I say plucking you safe thereout albeit you had your part with them in the feare of this danger he hath obliged you to vow your selfe and all your designes to his seruice And so farre is it off that you haue any cause to blush in respect of such a deliuerance that contrariwise God hath therein giuen you ample and plentifull matter of reioycing in vouchsafing thus to conforme you to the Image of his sonne vnto whom our Prophet among other glorious titles giues him this namely That out of prison and from iudgement was he taken and exalted vnto a soueraigne degree of celestiall rule and dominion As it is not a common honour then to resemble such a Patron so as oft as you shall call the same to mind which you should neuer forget out of what perplexed and wofull feares you are escaped through Gods prouidence who hath in a visible manner as it were reached forth his hand from heauen vnto you Know yee that he sets this marke before you namely that with a fearelesse constancie and an inuincible magnanimitie of mind you should interchangeablie reserue vnto your Protector and Redeemer that right which vnto him appertaineth and setting all other businesses aside with which on all sides you shall be enuironed in these beginnings of your reigne you will which I nothing doubt of giue such order that his seruice vnworthilie corrupted for a time in your countrie may bee there reestablished in its first glory And if Satan endeuour to terrifie or weaken you in proposing many and great impediments you know of whom you ought to craue courage cheerefully to goe on and to ouercome all obstacles God also for his part who approoues of mens particular actions will crowne in you his worke with an happie and wished end Moreouer your dutie to religion most excellent Queene should the rather prouoke you seeing our Isaiah requires that Queenes should be no lesse nurcing mothers to his Church then Kings the nurcing fathers thereof Neither are you only bound to purge out the filth of poperie againe and that the flocke lately affrighted and dispersed be againe gathered together and fostered but that you also call home the banished exiles who chose rather to lose the present profits of their natiue countrie then there to continue whilest pietie was chased thence Here is the summe of your thankefulnesse towards God and a sacrifice of a most sweet sauour namely that the faithfull seruants of God who were constrained to wander to and fro in farre countries for the profession of the Gospell may now returne home to their houses by your fauour As for vs who for good cause haue bitterly bewailed so lamentable a spectacle we I say haue iust occasion giuen vs now to be glad and to gratifie you when by the clemencie of your eie we presently see the way made open to our brethren not onelie to serue God with freedome in your Maiesties dominions but also to be a meanes whereby others may enioy the like benefit there with them To conclude most noble Queene if of your fauour you accept as I hope you will this testimonie of the reuerence which I owe to your Greatnesse though many may esteeme the same small and contemptible yet shall I thinke my selfe abundantly recompenced and will all my life endeuour by all meanes possible to manifest my thankefulnesse to your Highnesse for the same The Lord guide and gouerne you most noble Queene by his Spirit of wisdome strengthen you with inuincible fortitude defend and inrich your Highnes with all sorts of blessings From Geneua the yeere 1559. Ianuarie the 15. which as they say is appointed for the day of your Coronation for which cause I did the more willingly set pen to paper hauing obtained some release from a quartan Ague TO THE MOST NOBLE AND RENOWMED EDVVARD THE sixth King of England c. A true Christian Prince IOHN CALVIN ALbeit I acknowledge most noble Prince this Commentarie to be faithfully and aptly gathered from my ordinarie readings yet in regard it was polished by another hand at the first I feared lest being published vnder the title of your name it might seeme I had not furnished my selfe with a present worthie of your Maiestie But one speciall reason among others
in the end freed mee from this feare namely that as this Princely Prophet descended of the blood Royall and a most honourable Ambassador of Christ the Soueraigne King suted well with your person so I hoped that my labours which I haue taken in expounding his prophecies would bee accepted and esteemed of you Moreouer seeing he had good experience of the disposition of fiue Kings far vnlike each other to whom he continually preached yet I need not aduertise you which of these you ought to follow neither yet to exhort you to the performance of such duties vnto which you shew your selfe alreadie most willing Vzziah and Iotham fauoured him and yet they wanted sufficient courage in erecting Gods pure worship the greatest conflicts he sustained was with Ahaz not that he was an open enemie but a false hypocrite full of dissimulation and treacherie And what enemies I pray you gaule Gods seruants more then such His successor Hezechiah not only reuerenced this holy personage but also modestly as one of the coÌ„mon sort submitted himselfe to his doctrine obeyed his counsels and suffered himself to be gouerned by his admonitions Nay which is more he willingly yeelded to be sharply reprooued by the Prophet when need required The last which was Manasses who as all the Iewes with one consent affirme was his father in law wickedly slew him by cruell torments Yea euen during the time that good Kings aided him and also vnder Hezechias who shewed himselfe so godly a protector of pietie and godlinesse yet then was he continually vexed with sharpe and tedious trauels and made to vndergoe very grieuous conflicts so difficult and rare a thing is it to see men consent to wholsome doctrine I say more such as will faithfullie and vprightly discharge their duties in this propheticall function must needes make account to be at continuall oddes with the world So much the more therefore ought faithfull Kings by their defence to succour the Ministers of Christ that they be not molested nor pressed aboue measure by the insolencie of the wicked But by how much the more as this vertue is excellent and truely heroicall so if wee shall call to mind what hath past in all the ages from the first till now how rarely hath it been found or how few haue giuen themselues to the practise of it Many being remisse and fainthearted haue through meere negligence suffered Gods truth to be suppressed as if the matter had not at all concerned them The greater part shewing themselues aduersaries haue with furie and violence rushed against it And would to God all those who at this day professe themselues Christians had but so much heart to aduance the doctrine of saluation as they are proude in glorying of this name But to be silent touching others we may yet at the last worthilie esteeme this comfort not as a common fauour in the miseries wherein the Church now is that you most noble King haue been raised vp of God with this spirit and excellent magnanimitie of mind to maintaine the pure religion and as effectually to offer vnto God your seruice in this behalfe as you know he receiues and approoues the same at your Maiesties hands For howsoeuer the affaires of the Kingdome be yet managed by your honourable Counsell and that as wel the most noble Duke of Sommerset your Maiesties Vncle as also many others haue taken the cause of religion so to heart that they labour diligently as it is very fit they should to establish the same yet doe you in such sort outgoe them all that it well appeares the zeale which they see in you prouokes them not a little to follow you For you haue the same not only to be of such a princely disposition as promiseth much and to haue some seeds of vertues also which yet neuerthelesse seemes great in so young yeeres but more then that such a ripenesse of these vertues alreadie growne beyond your age which to the most aged gets not only rare praise but also maâ—es them much to be admired And aboue al so greatly is your pietie commended that I am very wel assured our Prophet shal haue one that wil with like respect reuerence him being dead as Hezekias did whilest he was liuing As concerning the fruite which may happily redound vnto you thereby it is best your selfe should learne it by your owne experience in reading of him and yet I haue touched that also a little in the preface There is only one thing which I haue determined to say vnto your Maiestie and this it is After the Prophet hath laid foorth Gods iust complaints against this so vnthankfull a people and hath threatned the Iewes with such chastisements as their disloyall reuolt and desperate obstinacie deserued namely that the time approched wherein they should be brought to an horrible ruine foorthwith comming to set foorth the new and incredible restauration of the Church hee promiseth that God will so respect the same that in despite of all her enemies shee shall alwaies flourish in beauty and happinesse Those which returned from the captiuitie of Babylon felt this ioyous and blessed estate when the sacrifices being againe newly erected they might conceiue some good hope of greater benefits then those which they then enioyed as when we behold the breake of day wee expect the Sunne-rising soone after But when Christ the sunne of righteousnesse appeared with his glorie in his Gospell the thing it selfe greatly surpassed all that which had been highlie praised by the Prophets reuelations Within short space the knowledge of the true God was dispersed almost throughout the whole world The pure religion which before was despised and shut vp within the bounds of Iudeah as in a narrow corner now begaâ—â—o bee spread into al nations and prouinces yea so honoured that God was called vpon with one consent of faith by infinit multitudes The sonne of God hauing here and there gathered the Churches set vp his royall throne and aduanced the same into the highest degree to be seene of all from the East vnto the West The Churches adorned with admirable graces of the holy Ghost not onely tasted of the incomparable fruite of the diuine goodnesse but were also faire and shining theaters to manifest the wonderfull power of God euen to such as were blind And albeit Christ raigned vnder the crosse yet amiddest the fierie conflicts and persecutions his glorie shined more gloriouslie and his triumphs more stately then if the Church had alwaies enioyed tranquillitie In the end it came to passe that that hautie pride of the Romane Empire submitting it self also vnto Christ was a singular ornament to the house of God But the malice ingratitude of men was the cause why this happinesse lasted not successiuely And so the spouse of Christ as one stripped of so pretious a robe spoiled of her dignitie and depriued of her honourable attire was brought backe againe to a miserable deformitie yet God alwaies preserued some remainders as
become altogether incorrigible It is a monstrous thing for children not to be obedient to their fathers especially to such a one as neuer ceaseth to doe them good bestowes his whole care as it were vpon them Licurgus would not make any law against the vnthankfull because it was a thing against nature not to acknowledge a benefit receiued A child then that is vnâ—hankfull to his father is a double monster yea rather a threefold monster against a liberall father who ceaseth not to doe him good For albeit the Prophet cals them childâ—en it is not giuen them heere as a title of honor but the more to aggrauate this their reuolt and to make it the more odious Vers 3. The Oxe knoweth his owner and the Asse his masters Crib but Israel hath not knowne my people hath not vnderstood THis comparison doth further exemplifie the crime of their reuolt For the Lord might well haue compared his people to the Heathen and Infidels but he toucheth them neerer in comparing them to brute beasts and in shewing that they are yet more foolish then they For albeit these beasts be voyd of reason vnderstanding yet are they teachable at the least wise in this respect that they acknowledge those who feedes them Seeing then that the Lord had not only fed this people as in a staule or Crib but had fed them largely and abundantly no otherwise then the father doth his children whom he tendreth and had not onely pampered their bellies but did alwaies replenish them with spirituall foode had he not good cause think you to esteeme them worthie rather to bee sent to schoole to learne of Oxen and Asses then of men especially when hee saw they were become so beastly he sends his people then to these brute beasts to learne their duties of them And no meruaile for it often fals out that the vnreasonable creatures do better follow the order of nature and doe in their kind shew more humanitie then men themsâ—lues And not to alleadge many examples this â—ne which Isaiah here propounds shall sâ—ffice namely that these beasts being altogether senselesse and blockish doe yet notwithstâ—nding obey their masters and those who haue the gouernment of them And if in other things we shall consider wherein the beasts doe surpasse men how many particulars shall wee find out What is the cause that scarsely any beast will offer violence to one of his owne kind and that he should therein as you would say acknowledge his owne likenes What is the cause also that all sorts of beasts doe take such paines to nourish their little ones seeing it often falleth out that women forgetting nature and all womanhood doe reiect and forsake their children And do we not obserue how beasts wil keepe such a mediocritie that they will eate and drinke no more then that which sufficeth them for life and to vphold their strength whilst men in the meane space doe stuffe and gorge themselues or which is worse do ouerthrow themselues with surfetting Lastly the beâ—sts do in nothing passe beyond the bounds of nature which are ordained for them But the Papists whose custome it is to ouerthrow the natiue sense of the Scriptures and by their dreames do corrupt all the mysteries of God haue here found out a notable fable for they make men beleeue that the Oxen and the Asses did worship our Lord Iesus Christ lying in the cratch after he was borne wherein they shew themselues to bee excellent asses And yet would to God they themselues would but follow the poore Asse which they haue forged namely that they were Asses worshipping the Lord Iesus Christ and not rather wincing and kicking against his Maiestie with their heeles For the Prophet speakes not here of a miracle but of the order of nature decâ—aring that whosoeuer they be that doe ouerthrow the order thereof by a bad conuersation are become monsters We neede not forge new miracles then to giue authoritie to Iesus Christ for so by mingling the false with the true this inconuenience would follow vpon it that none would beleeue either the one or the other Neither neede we doubt if there had been any such miracle but the Euangelists would haue put it in writing The name Israel which here he opposeth against these beasts hath a very great emphasis in it We know what honour it was to the posteritie of Jâ—â—ob to beare this name which God himselfe had imposed vpon this holy Patâ—iark Gen 32.28 because he ouercame the Angel in wrastling Which name was so much the more dishonoured by how much the more these bastard and degenerate children durst notwithstanding make their bragges of that title And first there is a close reproch in it not onely because they vsurped the name of this holy personage whose vertues they imitated nothing at all but also because they were vnthankfull vnto God from whom they had receiued all manner of benefits Lâ—stly we must supplie an ouerthwart comparison for the greater their dignitie was in that they had been exalted farre aboue all othâ—r people so much the more to reproch them vnder this honorable title are they separate from other nations The Greeke Interpreters haue added this word me but I had rather repeate that which the Prophet hath said to wit that Israel hath not knowne his possesser or owner that is to say God nor his â—râ—h that is his Church wherein hee was nourished and to which hee ought to bee gathered Especially seeing these poore beasts doe acknowledge their master that feedes them and doe voluntarily returne to the place where they were wont to find pasture Vers 4. Ah sinfull nation * Or sinfull woman a people laden with iniquitie a seede of the wicked corrupt children They haue forsaken the Lord they haue * Or they haue despised prouoked the holy one of Israel to anger they are gone backward AH Although he had reproued their fault sharpely enough yet notwithstanding the more to amplifie it he yet further addes this exclamatioÌ„ by which he shewes his detestation against so horrible and foule an ingratitude Some thinke this particle Ah is put here in signe of lamenting Saint Ierome hath interpreted it Woe but me thinks it should more fitly agree to an exclamation arising partly from astonishment and partly from sorrow For wee are wont to burst into outcries when so vnwotthie a thing is committed that words cannot expresse it or rather when words answerable to the greatnes of the griefe failes vs. In stead of sinfull nation as we haue translated it the Greeks haue turned sinfull woman the vulgar translation also bearing the same But the Hebrew word signifies those who are giuen ouer to wickednes and it is not to be doubted but the Prophet here accuseth them of their desperate malice A people laden c. We must note the force of the similitude for hee not onely meanes that they were plunged in their iniquities as in a deepe mirie pit but
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
it is all one as if hee himselfe should consent with theeues Euery one loueth gifts Hee also shewes the cause wherefore the Princes had societie with the theeues and by a wicked conspiracie had coupled themselues with them to foster and maintaine all iniustice to wit couetousnes For iustice is gone when Iudges are giuen to the loue of monie for if accepting of persons be such a corruption in iudgment that where it reignes equitie hath no place at all truely whosoeuer he be that is possessed with couetousnes such a one hath more respect to the person then to the cause And therefore he cannot see the right but will practise that which one saith to wit hee will make lawes and vnmake them againe By this we are aduertised what a vertue it is in a Magistrate to know how to contemne gifts for if he cannot curbe his desires his hands and eyes he will neuer iudge iustlie It is therefore but a tale when some say they can keepe a good conscience though they receiue rewards seeing that which the Lord saith remaines euer true namely that gifts doe blind the eyes of the wise and peruert the words of the iust Exod. 23.1 Deut. 16.29 There is no man then so perfect nor so wise and learned whose eyes vnderstanding may not be blinded with gifts Whence it is that he iustly chargeth the Iudges to be coÌ„panions with theeues because being carried away with a blind desire of monie there was no law neither of God nor of man which they peruerted not and that there remained amongst them no respect either of shame or equitie Wee must also note that for the conuiction of hypocrites the Prophet sets their workes which were notorious before them which were also apparent to all the world because otherwise they would neuer bee brought vnder And yet no doubt but there were many at that time which winced when they were thus termed by the name of theeues as also at this day many crie out impudently and obstinately that they are not theeues for taking those bribes and giftes which are offered them and that it will hinder them nothing at all from iudging iustly Now because such answers are friuolous the Prophet hauing discouered their wickednes and contenting himselfe thus to haue reprooued them he pleades no more with them And verily nature it selfe teacheth vs that it is vnpâ—ssible to giue right iudgemeÌ„t when Iudges are so greedie of recompence and reward for it cannot bee but that thereby they must needes set both their faithfulnes and estimation to sale They iudge not the fatherlesse Euen as the Lord doth specially recommend vnto vs the causes of the widowes and of the fatherlesse because they are destitute of mens succour and helpe so also it is no meruaile if hee be offended when hee seeth the Iudges neglect them in stead of being mouth eyes eares and hands for them For when no man puts forth himselfe to succour such as are destitute of counsell forecast and meanes they must of necessitie bee laid open to iniuries and all manner of violences without hope of redresse Now when no man takes their cause to heart it is a signe that couetousnes and briberie haue the chiefest sway there and not equitie Vers 24. Therefore saith the Lord the God of hosts the mightie one of Israel ah I will * Or comfort me c. ease me of mine aduersaries and auenge me on mine enemies THe word Adon which is put in the first place signifies properly Lord and is to bee referred to the word that is opposite to wit Seruant The name Iehouah by which the eternall essence and Maiestie of God is expressed is added consequently After then that the Prophet Isaiah had recited some particular sinnes by the which he made it manifest to euery one that all things were corrupted amongst this people minding now to vse some threatnings and to set God his iudgement before them hee not onelie adornes the Lord with the office and power of a Iudge but also hee admonisheth them that the children of Abraham are a peculiar people vnto him and in this sense the mightie one of Israel is added although there may be here a priuie and close kind of deriding wherewith hee galleth the Iewes as if hee should say that they did foolishly bragge of the name of God seeing they are such wretched and wicked seruants and that they trust in his strength in vaine which strength he is forthwith readie to display against them Hauing thus then begun to speake he addes Ah I wil comfort me By which words he meanes that God will not bee appeased till first hee hath had his fill in chastising of them He takes the word comfort after the manner of men For euen as wrath is nothing else but a desire of reuenge so reuenge it selfe also is a kind of contentment for when any is reuenged he is glad and satisfied Thus the Lord saith that hee will satisfie himselfe in chastising his enemies as if it were a kind of recompence It is true that this place is diuersly expounded and I meane not to trouble my selfe so farre as to examine all interpretations neither will I stand to refute those which sute not with the text it sufficeth for this time that wee haue the true sense of the Prophet He speakes not here of the Chaldeans or Assiryans as many thinke but of the Iewes against whom he proclaimes open warre in the name of God whose herauld he is which threatning was very harsh and vnpleasant vnto their eares in regard they thought themselues so linked to God that hee would bee an enemie to their enemies But God contrariwise shewes that he is become their enemie because they haue prouoked him by their naughtines And after this manner must we awaken the hypocrits who continually fighting against God notwithstanding blush not still to claime his protection for their safegard Therefore let vs not maruaile if the Prophet doth sharpely terme them the enemies of God who hauing broken the couenant were thus combined together to make warre against him And yet notwithstanding to the end hee may shew that God is as it were constrained and enforced to chastise his people he threatens them as it were with a kind of inward sorrowing For as nothing is more agreeable to his nature then to doe good euen so as oft as his anger is stirred vp against vs and that hee handles vs seuerely it is certaine that our owne frowardnes hath constrained him so to doe Note because we will not suffer him to bestow his benefits vpon vs but especially he is inclined to deale thus louingly with his owne children albeit he seeth that his louing kindnes and gentlenes can nothing preuaile with them yet is it in sorrow of hart that hee strikes them But paraduenture some had rather expound the particle Hoi as if God should crie out as one being enflamed with wrath For mine owne part I take it that
the saluation of the Church in the middest of the ruine of it when as the wrath of God being once kindled doth begin to consume all things round about then are the bare and naked promises very hardly thought to bee sufficient for vs to rest and stay our selues vpon For this cause the Lord would haue this speciall vision conioyned in stead of a confirmation with the consolation which was proposed heretofore the more assuredly to confirme our faith that the Church should not perish no not in all the calamities that could possiblie befall it Thus I doubt not but this vision hath affinitie with that which we haue seene in the 26. and 27. verses of the former chapter And by this we may know what was the vse and end of visions For in as much as the bare doctrine is of no sufficient authority at all with vs therefore the Lord addeth visions by which he seales vp in vs the trueth of his word Seeing then that this vision is ioyned with the former promise from thence we gather a very profitable doctrine to wit that all the visions which the Lord reuealed to his Prophets in times past ought to be ioyned with the promises and to be as seales annexed vnto them Herein also we haue greatly to magnifie and extoll from time to time the wonderfull goodnes of God who is not contented to giue vs his word alone but doth also vouchsafe to set the view of the things promised euen as it were before our eyes Now he addes a confirmation because the restauration of the Church is a thing of wonderfull importance which also ought necessarily to be knowne For what shall become of the trueth of God what shall become of faith if there be no Church And if there be no Church it would follow that God were a lier and that all which his word containes were false But euen as he shewes by memorable signes that it is he alone who without the aide of men and by meanes vnknowne conserues his Church so here now by an excellent prophesie he promiseth to doe the like The vse of this prophesie then is double for in as much as Isaiah and others after him were without ceasing to terrifie and feare this people so full of obstinate malice til such time as they should be carried away captiues the Temple burnt and the citie destroyed it was very needfull in regard of the faithfull that such rigour should be asswaged by some consolation of hope Moreouer in regard that they should languish long in captiuitie and that after their returne many calamities would breake in vpon them to shake their minds and in the end should bee wrapped and as it were ouerwhelmed with a sea of an horrible ruine and almost a desperate confusion if they had not bin comforted against so many terrors they would haue perished an hundred times But the promise of the restauration of the Church did comfort and strengthen those who were alreadie fallen to the end that at the least the calling vpon the name of God which against al dangers is the onely and chiefe remedie might haue it force amongst them The word some translate The thing because the signification of this word is generall but it is rather to be taken for decree or ordinance Isaiah saith then that this was reuealed to him by a speciall vision Vers 2. It shall bee in the last daies that the mountaine of the house of the Lord shall be prepared in the topâ—e of the mountaines and shall be exalted aboue the hilles and all nations shall flow vnto it WHen he makes mention of the terme or full end of daies let vs remember that he speaks of the kingdome of Christ We must also vnderstand the reason why he calles this kingdome so Vntill this time all things did hang in suspence to the end the people should not rest in the estate of that time which was but a shadow but in the Redeemer who was to declare vnto them the substance After Christ came then if wee will compare that time with ours we are indeede come to the verie terme of those daies But it was needfull that the fathers which liued then should with armes stretched forth endeuour to come vnto Christ And because the restauration of all things depended vpon his comming it was for good cause that they are commanded to enlarge their hope euen vnto that day For it was alwaies profitable vnto them to know that the estate of the Church should bee more perfect vnder our Lord Iesus Christ especially seeing they were held vnder shadowes and figures and yet in the meane while were subiect to diuers changes Also the Lord did terrifie them many waies of set purpose that hee might hold them in suspence But the circumstance of this prophesie had a particular respect for they might haue very well haue fainted in the space of foure hundred yeers or thereabouts if this fulnes of time should not haue come in their minds wherein the Church should be restored to her perfection Therefore as the Church was euer and anon almost ouerwhelmed with diuers tempests so euery one of the faithfull laid fast hold in these dangers vpon this sentence as vpon a board or planck to bring them saffe to the hauen In the meane while we must note that the perfection of daies did so begin at the first comming of Christ that it runnes on still with a continuall course vntill hee appeares the second time againe for our saluation Shal be prepared This vision in appearance might almost haue seemed rediculous not only because Zion was a little hill of no great height as if comparison had bin made of a heape of dust with great mountaines but also in regard that a little before he had foretold her ruine How could one haue then beleeued that Zion which had lost all her dignitie should againe bee thus honoured with so great an excellencie that she should turne the eies of all the Gentiles to the beholding of her beautie yet is shee so aduanced notwithstanding as if shee should bee mounted higher then the Mount Olympus Let the Gentiles bragge of their mountaines as long as they will yet shall they be nothing in comparison of this little hill saith the Prophet although it be low and small in appearance To naturall reason indeede this is verie vnlike What shall Zion hang in the cloudes And therefore no question but the wicked scorned this promise Wee know well enough that impietie hath alwaies ouerflowed her bankes against God Yea the circumstance which I haue touched alreadie was enough at the first push to haue ouerthrowne this prophesie How is it then that this little hil could be so soone exalted being fallen after the desâ—ruction of the Temple into vtter dishonour But doubtlesse Isaiah foretold not these things in vaine For in the end this little hill was truely exalted aboue the mountaines because that from thence the voyce of the Lord was heard which sounded
been to no purpose to haue exhorted desperate and obstinate men to repentance or to set the hope of pardon before such The summe then is that the restauration of a new Church is not to be looked for till God haue first executed his iudgements and destroyed the Temple Vers 10. Enter into the rocke and hide thee in the dust from before the feare of the Lord and from the glorie of his Maiestie BEcause the wicked gaue themselues too much libertie and were too secure vnder Gods threatnings it is an vsual custome with the Prophets when they threaten obstinate sinners to adde such liuely descriptions whereby to terrifie them euen as if they should set the thing in present view before their eies This is the reason why the Prophet now commands the contemners of God to enter into the rocks and holes to hide them vnder the earth Wherein hee first shewes them that the iudgement of God is more terterrible then an hundred deaths seeing to escape the same the graue is to bee wished for But when hee forceth them thus into their holes he doth with the greater emphasis manifest the heauy waight of the vengance of God Although then that by the feare of the Lord he meanes the scourges wherwith God should smite this wicked people yet notwithstanding it is not in vaine that he by and by speakes of the glorie of his Maiestie as if he should say God is terrible to the wicked according to the measure of his glorie in whose destruction he will manifest his infinite power And moreouer although the wicked cannot bee bowed nor humbled by any chastisement whatsoeuer yet are they constrained to feare when they feele Gods wrath to approch But as touching the Elect How Gods chosen ought to feaâ—e his correcting hand they are taught of God to feare vnder his chastising hand after another sort for being smitten with the strokes of his rods they willingly bend themselues to beare the yoke Isaiah then testifies that the glory of Gods Maiesty shal shine most clearelie after hee hath shewed himselfe as a iust Iudge For whilst he lets men alone it seemes all is well and men thinke that hee hath hid himselfe Let the Pastors of the word then learne from hence how they ought to behaue themselues when they haue to deale with benummed consciences to wit that being well awakened by the iudgements of God they learne to feare this iudgement seate in good earnest And howsoeuer it often seemes that we lose our labour in singing thus to deafe eares yet will this terror of Gods iudgement pearce euen into hearts of iron at the least to leaue them without excuse And oft times also it comes to passe that some are healed and the faithfull in like manner do profit by it when they vnderstand what shal befall the wicked and reprobate by executing such horrible iudgements vpon them Vers 11. The hie looke of man shall be humbled and the loftines of men shall bee abased and the Lord onely shall be exalted in that day BEcause whilst the wicked are glutted with present riches and rest all things falling out to their wish they put these threatnings of the Prophet farre off from them and by this meanes hardned their hearts against God in this place therefore hee now sets downe a course as hath been said how to pull downe this pride of theirs as if he should say The time will come wherein your great arrogancie which makes you thus in vaine to set vp your bristles yea and that with an incredible rage against the most high shall cease For howsoeuer the wicked seeme to be religious yet you shall perceiue by their pride notwithstanding that they will not sticke to iustle euen against the Lord himselfe so as it seemes they are greater then he In that God thus thundreth against them it is to the end that he might pul downe their pride and hautines and himself onely might be knowne to bee the chiefest And therefore as we haue said heretofore the impunitie of sinne is as it were a cloud cast before our eies which hinders vs that wee cannot see the glorie of the Lord. For when he reuengeth himselfe vpon the rebellions of men his glorie doth so much the more appeare Eccles 8.11 And that is the cause also why Salomon saith That the hearts of the children of men are set in them to doe euill because in this world they see themselues more happie then the godly and so blinded more and more But here hee shewes that after the proud shall be brought vnder in spite of their teeth then nothing shall hinder that God should not be knowne to be such a one as he is Surely there was great reason that the people should willingly haue submitted themselues vnder God and haue cast their eies vpon his greatnes in respect that vnder his shadow they were in safetie and besides the stocke of Abraham was adorned so excellently with such varietie of benefits to the end they should haue bin as the mirror of the holines and glorie of the Lord. But because the Iewes are now risen vp in rebellion against this so good a God Isaiah denounceth against them that God will deuise a new way how to axalt his glorie to wit euen in their destruction In naming The hie lookes and loftines hee notes the inward pride of the mind and hart by their outward countenance and behauiour For a wicked conscience will discouer it selfe in the contempt of God and man euen by the outward gesture and looke It is in the same sense that Dauid notes out loftie eies and high lookes Psalm 131.1 c. 101.5 Isaiah also doth better confirme this in the verse following Now by heaping vp of so many words with such great vehemency we may easily gather how notorious their rebellion was Moreouer we are not to maruaile that he insists so much vpon the taming of mens arrogancie if we doe but consider how hard a thing it is to bow the hearts of those who restâ—ng vpon their riches are afraid of nothing imagining that they are aduanced to none other end but to doe whatsoeuer they list without checke or controlement For we our selues haue experience at this day how tender and delicate yea and how easily such take pepper in the nose who attribute to themselues more then there is cause why and in the end how obstinately they reiect all holsome admonitions For this cause it is that the Prophet doth thus sitly sharpen his stile against such iolly fellowes in particular rather then to threaten the vengeance of God against the whole people in generall And yet he sets not himselfe against the Princes onely who were placed in great dignitie aboue others for not onely they but those also of baser condition are readie enough to burst with pride oftentimes according to the common prouerbe Euery one hath the heart of a king so as wee see euery day that if wee touch the sores
be no man which will take the charge of gouernment vpon him although he shall be entreated so to doe Surely ambition hath the swinge so for the most part amongst men that the greater part doe alwaies thirst and long for headship and that with enuie one ouer another yea they aspire many times to get it with hazard of their liues For euen in all times we shall see that the greedie lust to reigne and rule hath shaken the whole world and there is not the meanest village in which some are not to bee found who would be right glad to haue power and authoritie giuen them to command the rest so much is flesh and blood prone by nature to be couetous of honour Things are come to a very low ebbe when men refuse to beare rule Whence wee may perceiue that all things are brought to an extreame exigent when such a dignitie is not onely contemned but also reiected with a disdainefull refusall For the calamitie is extreame and past cure when men begin to flee and auoid that which they were wont naturally to couet But for the fuller amplification of the matter the Prophet sets other circumstances before vs to wit that the Iewes shall rather cast off all sense and feeling of mercie and humanity then to take vpon them the charge of gouernment If any should refuse to rule in a strange countrie it may bee it would not seeme strange at all but when we speake of the preseruing of our brethren it is too vncurteous a dealing to refuse so honorable a charge It is a signe then of an extreame desperatenes when he vpon whose faithfulnesse his brethren doe rest themselues and whose aide and succour they wait for and desire reiects and casts all desire of rule and authoritie from him And therefore also they haue been wont to chuse those for Princes who are rich or at the least it is very seldome that gouernment is committed to any but such as are of a competent sufficiencie lest their pouerty should expose them to contempt and disdaine or else draw them to vse vnlawfull shifts This circumstance is also added to wit that although they bee sufficient to beare the burthen yet they shall nor accept of it as if hee should say that not the meane and base people shall refuse the place of gouernment onely but euen the greatest and best furnished also Moreouer the verbe shall take hath a great emphasis in it for it is altogether as much in effect as to lay hands vpon him to arrest him as if Isaiah had said Those who shall seeke a Prince shall not proceede therein by allurements nor intreaties but there shall bee a multitude full of tumult where they shall endeuour to lay hands vpon some one or other by violence and shall force him to take the charge of gouernment vpon him And there is no lesse weight in the last circumstance when he addes This scattering shall be vnder thy hand that is to say At the least if there be left in thee any sparke of mercie or humanity put forth that strength thou hast to helpe vs in this our extreame misery For when a troup of men are as a scattered flocke asking succour at the hands of one of their brethren as at their pastor and shepheard yea pitifully bewailing their scattering their hearts are harder then iron or flint who will not then lend their helping hand for their helpe Some translate Let thy hand be vnder this scattering to wit to susteine it as if there were therein some amplification in the Prophets words Vers 7. In that day he shall sweare saying I cannot be an helper for there is no bread in mine house nor clothing therfore make me no Prince of the people BY the word To sweare he expresseth a vehement refusall and a resolute denial For often it falles out that he who in the beginning excused himselfe and made shew to bee vnable to doe any thing yet at the last being intreated doth yeeld to that which is requested of him but he who refuseth any thing and that by way of an oath giues them that haue sought his helpe no hope that hee will euer fulfill their desires for he hath resolued to continue his purpose And it may be also that the particle in that day signifies as much as incontinently that is without pausing any thing at all or making any longer coÌ„sultation about the matter But because it may also be taken to signifie a time full of calamitie I do not gainesay this latter There is no difficultie as touching the Prophets meaning onelie he purposed to say thus much in effect that there shall be no refuge nor fit remedie to restore this wofull dissipation Although the expositors doe interpret this hebrew word chobesâ—h diuersly yet I agree willingly with them who thinke it should be a similitude taken from Surgeons because there is nothing more fitting thereunto And it is all one as if some bodie being called to heale a sicke man he should answere I am no Physitian or the nature of the disease is so incurable that it is impossible to heale it The coniunction copulatiue Vau which follows afterwards is put to note out the cause of such a deniall as if he should say I assure you I haue no power to do it His meaning is then that the estate of this people shall bee so desperate that there shall not a man bee found who dares giue order to redresse their wants no not when things shall bee driuen to a narrow pinch Vers 8. Doubtles Ierusalem is fallen and Iudah is fallen downe because their tongue and works are against the Lord to prouoke the eyes of his glorie HEre the Prophet shewes the cause of this ruine lest it might seeme that God were cruell in chastising his people thus sharply Now it is as much as if he had said This people doe perish most iustly seeing they haue so many waies hardned their harts against the wrath of the Lord. And hereby he cuts off all complaints For we know how audaciouslie the world rageth when it is chastised more then ordinarily it is wont to be Now he saith they were readie both in words and deeds to commit all sorts of euils Hee speakes also of the destruction of the citie as of a thing presently acted albeit the time past may bee taken for the time to come as oftentimes it is To prouoke to wrath This manner of speech amplifies the fault shewing that of set purpose they meant to prouoke the Lord. For the things that are done before our eies doe very much offend vs especially if they be displeasing vnto vs. Wicked men mocke with God as if they could beguile him But because nothing can be hidden from him be it neuer so secret Isaiah reprocheth them that in his presence without blushing they ouerflowed in committing their wickednesses The epithite glory is also to be marked for it is a signe of more then a furious
the flesh are solicited to despaire The Prophet therefore shewes the vpright iudgement of God to the end they might perseuere in his feare and might also know that those shal not escape vnpunished who perswade themselues that he will not correct them though they prouoke him daylie to wrath and indignation Also he exhorts them to magnifie and extoll Gods iustice with high reuerence as if he should say Do not think that this world is gouerned by chaunce or that God strikes he cares not how without keeping measure but resolue your selues assuredly that he will deale well with the iust for the Lord will giue him that which he hath promised and will not disappoint him of his hope And on the other side be you as verilie perswaded that the condition of the wicked shall bee most accursed because hee himselfe seekes his owne woe and therefore shall it fall vpon his owne pate And herewithall the Prophet also reprooues the blockishnes of the people who felt not the iudgement of God For they suffred the punishment of their iniquities and yet they hardenned themselues against the blowes as if they had bin altogether senselesse Now there cannot a worse thing befall vs then when we harden our hearts against corrections and feele not the hand that smiteth vs when we perceaue such a senselesnesse in vs surely then we are almost past hope of amendment Vers 12. Children are extortioners of my people and women haue rule ouer them O my people they that leade thee cause thee to erre and destroy the way of thy pathes THe Prophet also reprooues the follie and blockishnesse of this people who were starke blind euen at noone day There is nothing which men beare more impatiently then to endure the yoke to be laid vpon their shoulders neither do they verie readilie submit themselues to the gouernment of any that haue more power then themselues We must needes say that such as obey delicate and effeminate persons and suffer that such folke should oppresse them are become sottish impotent and faint hearted Neither is it to be doubted also but those who thus willingly did offer their shoulders like Asses to beare the burthen were smitten from heauen with a spirit of amazednes I graunt that those who are couragious ought to beare the rule of a tyrant but Isaiah reprooueth the Iewes who for that they had obstinately shaken off the sweete yoke of God were now readie to yeeld themselues vnder vilanous and base subiection that with most seruile conditions They could not complaine that they were constrained to it by force seeing they obeyed them freely to whome notwithstanding they needed not to haue beene subiect vnlesse they would Whereby it appeares that they were stricken with the hand of God and daunted with feare so as they had neither strength nor wit left in them And it is euen that same vengeance wherwith God had threatned the people with before by Moses For as we said erewhile the Prophets had still an eye to this generall doctrine of Moses in all their Sermons For how can it bee that men hauing power to resist should willingly put themselues into bondage which notwithstanding they naturally flee vnlesse that God hauing depriued them of all counsell and vnderstanding should thus leaue them to themselues to auenge himselfe by this meanes of their rebellions Wherefore as oft as the like befals any of vs let vs not think it is come to passe by chance no let vs on the contrarie know that when witlesse men and more feeble then little children shall haue dominion ouer vs that the wrath of God hath then ceassed vpon vs vnlesse peraduenture we meane to be reproued by the Prophet of a much greater blockishnesse They that lead thee He goes on stil with the same doctrine to wit that God is exceedingly angry with the Iewes in that he hath let loose the bridle to the wicked to trouble all From hence also we may coniecture that the common people foolishly suffered themselues to be led hoodwinked by the Gouernours so as they receiued their edicts and course of conuersation as oracles Now all the corruptions which raigned euery where came frō thence To the end that the contagion therfore should not spread further by the ignorance of the people Isaiah cries to them that they should take heede of the Gouernours themselues who were carrying them away headlong into destruction Others expound Those which make thee happy But because the participle which he vseth may be deriued from the verb Iashar which signifies to gouerne I had rather follow this interpretation because me thinks it sutes best with the scope of the text I confesse indeede that the false Prophets flattered the people yet I see no reason why he should mention their flatteries in this place But it agrees very well to the heads and leaders namely that they were the cause of ruine For as the Princes are ordained for the common safety so also is there not a more dangerous plague then when they be men of no value ruling all things as they list He saith then that those which gouern are the cause of the euill and corrupt all seeing they ought to correct others to shew them the way by their examples Vers 13. The Lord standeth vp to plead yea he standeth to iudge the people 14. The Lord shall enter into iudgement with the auncient of his people and the Princes thereof for ye haue * Or consumed eaten vp the vineyard the spoile of the poore is in your houses WHilest impiety runnes ouer the countrie with the raines in her neck and that the Lord sends no succour from aboue we either think that he is idle or that he hath forgotten his charge Therefore after he hath complained of the princes which did not their office hee addes now that the Lord will do his and that he will not suffer such wicked ones to goe vnpunished For there cannot be a greater offence nor a thing that troubles our mindes more then when Magistrates in the open sight of all the people shall shew all manner of leude examples and yet none must dare once to open his mouth nay by your leaue they must be soothed and flattered Then we beginne to aske where is the Lord become from whom by this ouer great licentiousnes the chiefest thing wherein his glorie ought to shine to wit in good gouernment is taken away Isaiah meetes with this difficultie As if he should say Albeit I confesse indeed that the common people are bad inough yet because the Princes themselues are corrupt in the highest degree yea so farre as by their euill examples to defile the whole bodie of the cōmon wealth know ye that God is gone vp into his heauenly throne as a iust Iudge who at the last wil cal them to account and will giue euery one of them according to their workes And yet he exempts not the common people as if they were faultlesse but to
and then hauing finished his sermon hee comprehends a briefe summe of it in few words as hee did in the first Chapter Hee speakes then against sumptuous apparrell and superfluous ornaments which were euident signes of vaine ostentation For where there is this excesse in apparrell and ornaments there is alwaies ambition ioyned with it and so by consequence many other vices for the most part doe goe hand in hand with it For from whence comes the superfluitie both of men and women but from pride First then hee iustly taxeth this vice as the welspring of all the abuse and shewes it by the signe thereof to wit by their going because the women walked with stretched out necks Now as it is an euident signe of modestie to bow the head as also prophane authors doe witnes so to lift it vp too much is a signe of arrogancie And for a womans head lifted vp what can it shew else but pride The Prophet therfore did wisely in beginning at the fountaine it selfe for if he had begun at the outward signes as at the garments walking and such like things they would haue had their replies at hand to wit that their harts were vpright and innocent enough for all that and that there was no such great necessitie to crie so bitterly against them and to summon them before the iudgement seate of God for putting on a little braue or light apparrell To the end therefore that hee may meete with their vaine obiections hee first discouers the inward disease which shewes it selfe euery way in all the outward attire That which hee addes of wandring eâ—es shewes a shameles lust which is oftenest seene and espied as certaine witnesses thereof in the eies for bold and audacious eies are the true messengers of a dishonest heart On the contrarie chaste women haue their eies stedfast and drawne in as it were rather then rouing and wandring abroad Tinkling This gesture sutes wel with an immodest and lasciuious countenance It is vncertaine whether the women had little belles to their pantables which tinckled as they went or rather whether in keeping measure they carried their countenances as women dansers do because the manner of attire is much changed since that time Notwithstanding I willingly receiue this exposition that in going they made their steps to sound for the very words doe sufficiently shew it Vers 17. Therefore shall the Lord make the heads of the daughters of Zion bald and the Lord shall discouer their secret parts 18. In that day shall the Lord take away the ornament of the slippers and the calles and the round tires 19. The sweete balles and the bracelets and the bonets 20. The tires of the head and the sloppes and the head bands and tablets and the earings 21. The rings and the mufflers 22. The costly apparrell and the vailes and the wimples and the crisping pinnes 23. And the glasses and the fine linnen and the hoodes and the launes HEre is a coupling of things together in stead of a particle that renders the cause For he denounceth that seeing they cannot be amended neither by gentle admonitions nor by any words that the Lord will proceede otherwise with them because hee will no more vse sharpenes and rigor of speech but will come vpon them in great displeasure and with his arme out strethed to take vengeance vpon them And therefore euen as they had shewed their rebellion from the head vnto the feete so he also giues them to vnderstand that the Lord wil shew the signes of his vengeance vpon all the parts of their bodies Wherefore he begins with the head where the principall decking is and afterwards descends to the other parts Now we are to obserue that the Prophet reprooues not the excessiue pompe of these women with this sharpenes vehemency without cause for aboue all other vices What vice is most predominate in women wherewith they are stained they naturally burne with a fond desire to decke and trim themselues brauely And although they are prone enough by nature to couetousnes yet will they spare no cost to make themselues fine yea they wil pinch their bellies and offer violence to nature it selfe that they may haue wherewith to attire themselues the more costly sumptuously so greatly are they corrupted with this vice that it surmountes all others Histories doe shew what vprores women haue raised at Rome Women made an vprore at Rome because of a law made for restraint of fine apparrell by reason of the law called Oppie which was ordained concerning apparrell because one side would establish it and the other part would haue it abolished so that there could be no conclusion made hereabout by any graue and moderate course because of their riots But we neede not goe so farre to seeke examples for wee may find infinite numbers almost thorowout all nations so as it is a vice too common in al ages Now because we are alwaies sharpe witted to deuise excuses to couer our excessiue superfluities therefore the Prophet pointes as it were with his finger at the fountaine of all the mischiefe to wit this furious pride before spoken of wherewith women are carried away when they are to shew themselues and appeare before others For to the ende they may be the better seene and discerned they will shine with deckings of their garments that so the eies of euery one may be drawne vnto them The Prophet then hauing touched the inward sore hee reckons vp many particulars that so he might bring the sottishnes of women into the open view of all the world to receiue disgrace And therefore hee makes a long catalogue because none are more curious then a woman about this matter of piling vp fashion vpon fashion and tire vpon tire She will heape ornaments one vpon another without nuÌ„ber and therefore it was not without cause that the auncients in times past called a womans cabinet A womans cabinate called a world by the Anciâ—nts or chest A world For if all the pieces which are here mentioned should be gathered together and laid vpon an heape a man should find as many fashions as there are parts of the world And therefore it seemes the Prophet here rifles the chests of women to bring forth their paltrie packe of iewels which were laid vp therein to the ende that by how much the more they gloried in them and tooke pleasure therein by so much the more euery one might bee made the better acquainted with their follies Therefore howsoeuer here bee a long catalogue yet is nothing superfluous seeing thereby their insatiable lusts are the better discerned As touching the particulars I meane not to stand dilating vpon euery thing apart seeing euen the best learned of the Hebrews themselues are doubtfull concerning some of them neither can they make any true difinition of the sundrie formes of these ornaments It is sufficient for vs to know the summe of the words and to vnderstand the Prophets
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.
Isaiah giues them to vnderstand therfore that these things fel not out by hap hazzard Moreouer men are wont to quarrell with God yea they are so proud and shamelesse that they feare not to make head against him Therefore to the end this pride might be beaten downe hee shewes that the chastisements wherewith they are punished are most iust and that they were wholly to blame themselues for being euery way so miserable Vers 15. And man shall be brought downe and man shall be humbled euen the eies of the proud shall be humbled THis is as it were in the shutting vp of his speech in which he shewes to what end and issue these scourges would come vnto to wit Chap. 2 11.17 that all should be humbled and that the Lord only should be exalted We haue seene the like sentence heretofore and haue there declared the Prophets meaning to wit the end why we are chastised of God For aduersities are so odious vnto vs that for the most part we can conceiue no good thing to proceed from them When we heare of punishments wee haue them in horror and detestation because we consider not that the Lord is iust But the Prophets call vs to another consideration to wit that whilst men sport themselues in their sinnes they smother as it were the iustice of God which shineth not clearely vnlesse when hee takes vengeance vpon our iniquities Behold indeede an excellent fruite and such a one as is to bee preferred before the saluation of all men For we ought to let all things giue place to the glorie of God which shineth no lesse in his iustice then in his mercie There is no cause then why we should so much feare the rods of God wherewithall we are corrected but ought rather in all humilitie to imbrace whatsoeuer the Prophets pronounce against vs. Although in this kind of speech the Prophet hath also touched the pride of the hypocrits to the quicke who euer become the more wicked when they escape still vnpunished as if he should say do yee thinke it is possible that after God hath forborne you so long yet at the last you should tread him vnder your feete no assure your selues he will arise and will be exalted in your destruction Because the Prophet hath put the word Adam in the first place and after Aisch some thinke he ment to comprehend as well noble as base as if he should say It shall not be the common people only which shall perish but also all those who are noted for their honour riches and dignitie And I willingly receiue this sence because Aisch is deriued from force and Adam from earth If any will expound it more simplie I leaue him to his owne iudgement Howsoeuer it be the Prophet hath here comprehended all mortall men as well great as small Vers 16. And the Lord of hosts shal be exalted in iudgement and the holy God shall be sanctified in iustice HE shewes the manner of the excellencie or the formall cause as they say of this exaltation whereof he spake before and it is as much as if he had said That the Lord of hosts whom the wicked doe proudly treade vnder foote shall be exalted when he shall shew himselfe the iudge of the world And thus hee scornes the sottish confidence wherewith the wicked were swollen For if iudgement and iustice must haue the vpper hand there ruine must needes follow seeing their pride was nothing else but an ouerturning of the whole course of nature Now we must diligently note that it is no more possible for the wicked to remaine alwaies in an happie estate then that God should suffer his glorie to be abolished Although iudgement and iustice doe differ in nothing one from the other yet the repetition is not superfluous The vehemencie also of the speech is further enlarged when hee addes in the second member and the holy God shall be sanctified to the ende the wicked should not through a false imagination promise a lasting felicitie by force or without cause which they cannot doe but that the holines of God shall thereby be abolished But seeing God is holy of his owne nature it must needs be that he must be sanctified Whence it followes that ruine is prepared for the wicked that so their obstinacie and rebellion may be brought vnder because God can not denie himselfe Vers 17. Then shall the lambs feede after their maner and the strangers shall eate the desolate places of the fat SOme translate The lambs shall feede according to their maner others according to their portion but he meanes according to their custome This verse is diuersly expounded but we are to note in the first place that it is the Prophets meaning to giue consolation to the faithfull which were terrified by the hearing of such fearefull iudgements of God for looke how much the more a man is of a good and tender conscience so much the more feeles he the present hand of God and the more neerely is he touched to the quick with his iudgements lastly the feare and reuerence of God causeth vs to be touched in good earnest with whatsoeuer it be that is set before vs in his name wherefore they could not haue bene withheld from dispaire in hearing so terrible threatnings vnlesse this consolation had bin added thereunto as a sweet sauce to giue them occasion to relish and take a sweet taste in the mercie of God And this is a thing much vsed in the Prophets to wit still to haue an eye alwayes to the faithfull to furnish them with comfort Although then saith Isaiah it seemes God is minded to destroy all this people yet notwithstanding he will shew himselfe a faithfull shepheard toward his lambs and will feed them as he was wont to doe marke that for one point Also the meaning of the Prophet was to beate back the pride of the great ones who in oppressing the faithfull and simple by an vniust tyrany boasted notwithstanding that they were the Church of God still he tels them therfore that this their boasting is full of lying and vanitie thus to adorne themselues with the title of the flock or sheepfold of God because they are goates and not lambs and therefore when they shall be cut off God will still haue meanes in his hand to feede his flock but yet by the way that the lambs shall neuer thriue nor be in good plight till they be seperated and deliuered from the goats The desolate places The expositors do yet againe vary vpon this place also but I thinke the true sence is that after the children of God haue been driuen away for a time as banished men they shall be restored to their right and shall then recouer that which was desert or which was trampled and spoyled by the fat beasts that is to say by the proud and cruel which had spoiled them of their goods By the deserts he meanes the possessiōs which they had left and which others
stopped their eyes So that which the Prophet attributes heere to doctrine that the Apostle attributes to the wicked affection of this people who were the cause of their owne blinding Act. 28. Ioh. 12.41 S. Paul brings in the holy Ghost speaking in this place S. Iohn saith that Isaiah spake thus of Christ after he saw his glorie Whence it appeeres as we haue said heretofore that this God which filled the whole earth with his glorie was Christ But Christ is not separate from his Spirit It is to very good purpose then that S. Paul hath referred this place to the holy Ghost for although God did represent himselfe to the Prophet in the liuely image of his Sonne yet is it also certaine that whatsoeuer he represented vnto him was whollie shed into him by the power of the holie Spirit Now let the wicked barke against vs while they will with their blasphemies and blame our doctrine because the world is made the worse by the preaching of it yet shall they gaine nothing thereby neither yet be able to diminish the least tittle of the authoritie thereof for they must forthwith condemne God himself when they condemne his doctrine but their slanders can not let that his iustice should not appeere or that he should not preserue that and vs also blameles That they conuert not Hee heere cleerely pronounceth that he sent not the Prophet to saue the people but rather to destroy them Obiect But the word of God in it self is healthfull and at least necessarie it is that there come some fruit from the preaching therof which may profit some although many lose the fruit of it by their owne infidelitie I answere Ans mention is made heere of the whole bodie which was alreadie destinate and vowed to destruction for there are alwayes some whom the Lord hath exempt from this generall perdition The word was powerfull to saue those and did truly bring forth his effect but the common state being sunken deepe in rebellion and infidelitie perished Whereby we also see that the word of God is neuer so hurtfull that there should not be some few which feele saluation by it and haue triall thereof effectuallie But wee are to note from the order and course of the words that repentance is the beginning of healing First of all then let vs see what he meanes by this word healing He referres it to the rods and scourges of God wherewith the people had been humbled for their sinnes Now the cause of all the euils which we endure is our rebellion against God but when we repent and that he shewes vs the light of his countenance then the rods wherewith he chastised vs are cast into the fire and thus we are healed This order ought to be diligentlie obserued of vs by which it very well appeeres whereat the Lord aimes in inuiting vs to come vnto him as also what drift the holy doctrine hath to wit Mat. 3.2 that we might be conuerted Behold here then that part of the Gospell Do penance or Repent Afterwards by offring vs reconciliation he promiseth remedies for all euils not only against the bodie but also against the soule But if we receiue not so excellent a fruit of the word of God if we be not reconciled vnto God as soone as the word sounds in our eares we haue cause to blame none but our selues because the fault whollie remaines in vs. And in very truth that which the Prophet recites heere is a strange thing and as it were against nature to wit that she were vtterlie perished As often then as this falles out let vs yet be fullie resolued thar there is still a sap hidden within which howsoeuer it appeare not by and by to our eyes will yet shew forth his fruit in the end Now this sap is hidden in the word of God by which only the Church is vpheld Holy seed Heere he shewes what this substance is to wit the small number of the faithfull which he calles a holy seed For he meanes the elect which should be saued by the free mercie of God and should be reserued from this captiuitie because that this banishment was as it were the purgation of the Church whereby the Lord tooke away the wicked who being cut off he gathered vnto himselfe a very small people but yet truly sanctified Some referre this to Christ but this exposition seemes too farre fetched it will agree better if wee referre it to all the faithfull because the holy seed is the substance of the Church THE VII CHAPTER Vers 1. And in the dayes of Ahaz the sonne of Iotham the sonne of Vzziah king of Iudah Rezin the king of * Or Syria Aram came vp and Peka the sonne of Remaliah king of Israel to Ierusalē to fight against it but he could not ouercome it THere is heere recited an excellent prophesie of the wonderfull deliuerance of Ierusalem euen when it might haue seemed wholie desolate Now the Prophet recounts all circumstances to the end by them the miracle might be the more admirable that it might cleerely appeere how the Citie was preserued by the meere goodnes of God and not by any policies or power of men For this people were so vngratefull that vnlesse after the deliuerāce all these things had been brought to their remembrance one after another they could not vnderstand how they were deliuered by the hand of God And few there were who in the present danger waited vpon that which Isaiah had promised because they iudged of the publike state of the kingdome and of their own also according to that which they saw with their eyes To the end then hee might lay forth the excellent benefit of God he sets all circumstances before them that so they might acknowledge out of how great danger they were deliuered when God freed them out of their enemies hands As touching our selues let vs know that this mercie was shewed to a people vnthankfull to the end the Church might be preserued and that Christ at the last might appeare We must note that the Prophet speakes of the second warre which Rezin Pekah made and this we shall more easilie gather out of the holie historie for in the first warre Achaz was ouercome and a great multitude led into captiuitie who in the end were brought back by the Israelites when the Prophet had in the name of God commanded it should be so done 2. King 16.5 And againe the kings of Syria and Israel raised an armie and assailed Achaz because it was thought they had so spoiled them by the first warre that they had left them no power to resist Whereas then he makes mention of the second warre it is to amplifie the miracle for Achaz had not a competent power to resist so great a multitude seeing all the flower of his souldiers were caried away in the first warre And howsoeuer there were now many people remaining yet they were scattered and besides were much
a mortall man as you say I am and that you haue such an opinion of the Prophets of God yet is it a small thing for you to grieue vs but that you will also grieue God himselfe But in reiecting the signe of his admirable power which hee is readie to giue you you reiect him It is in vaine then for you to brag that you make no account of it because you haue to do with men and not with him This then is the cause why the Prophet is so moued with anger whence we perceiue the thing which I touched erewhile to wit that it is time to vse seuere reprehensions after we haue vsed all the good meanes which God hath giuen vs and haue omitted nothing of that which was our dutie then we must rush vpon them with greater vehemencie and lay open that impietie which lay hid vnder these cloakes of hypocrisie My God He said before Aske for thee a signe of the Lord thy God to wit whilest his peruersitie and rebellion was hidden now he takes it as proper to himselfe because Ahaz and those that were with him were vnworthie of the honour of so excellent a title He shewes then that God is of his side and not with these hypocrites and thus testifies what his confidence is For he shewes with what conscience he promised deliuerance to the king as if he should say I came not of my selfe but was sent of God and haue told thee nothing but out of the mouth of my God All Ministers should haue the same boldnes not in appearance only but effectuallie rooted in their hearts The false Prophets will brag too much of this but it is only a vaine and impudent iangling which they keepe with a blind confidence proceeding from presumption Vers 14. Therefore the Lord himselfe will giue you a signe Behold the Virgin shall conceiue and beare a sonne and she shall call his name Immanuel AHaz had alreadie refused a signe which the Lord had offred him when the Prophet protested against his obstinacie and vnthankfulnes Isaiah notwithstanding testifies that this shall not let nor hinder the Lord from giuing the Iewes the signe which he had promised and appointed But what signe That a Virgin should be with child This place is obscure but the Iewes themselues are partlie the cause of it who as much as in them is haue depraued the true exposition by diuers cauils For this testimonie toucheth them neere in regard it conteines an excellent prophesie of the Messiah who is heere called Immanuel and therefore haue they studied by all meanes to wrest the Prophets meaning to another sense Some of them pretend that mention is made here of king Hezekias others of the sonne of Isaiah Those which draw this place to Hezekias are too shamelesse seeing it must needs be that he was of yeeres when Ierusalem was besieged shewing thereby that they are altogether ignorant of the historie But behold the iust reward of the froward namely that God so blinds them thay they are depriued of all iudgement The like befalles the Papists at this day who oftentimes make themselues laughingstocks when they are caried away with the spirit of giddines to depraue the scriptures The pretence of those who thinke it was the sonne of Isaiah is altogether friuolous because we reade not that a deliuerer should be raised vp of the seed of Isaiah which might deserue the title of Immanuel for this title is so high and excellent that it can appertaine to no man Others thinke or at the least confesse because they will not contend ouermuch with the Iewes that the Prophet speakes of some child which should be borne then by which Christ notwithstanding was figured darkely But they bring no reasons of any weight neither do they shew who this child should be nor yet prooue it by any testimonies Now it is certaine as hath been said that this name of Immanuel can properlie agree to none that is man only and therfore we need not doubt but the Prophet speakes heere of Christ But all both Greeks and Latins which haue written vpon this text are too confident in the expounding of it for they simplie affirme that Christ is heere promised of the virgin Marie as though there were no difficultie in this place Now the knot which the Iewes would haue vs vntie is not easily done to wit that mention is made of Christ heere without any cause Thus they deale with vs willing vs to cōsider well the circumstance of the place Ierusalem was besieged the Prophet was to giue them a signe of their deliuerance to what purpose is the Messiah promised them now who should be borne fiue hundred yeeres after By this argument they thinke they haue woon the gole affirming that the promise touching Christ could stand Ahaz in no stead for assuring him of the deliuerance of Ierusalem And heere they crie victorie chiefely indeed because none haue answered them And therefore I said that the expositors hitherunto haue been too confident in this respect for it is not a thing of small importance to shew the cause why mention is made heere of the redeemer Let vs see then how we may resolue it King Ahaz refusing the signe which was offred him of God is brought at the last by the Prophet to the foundation of the couenant which euen the most wicked durst not reiect The Messiah must be borne and all looked for him because the saluation of all the people depended vpon him The Prophet then hauing rebuked the king proceeds with him againe in this maner Thou wouldest faine ouerthrow the decree of God in reiecting his promise but this decree notwithstanding shal remaine inuiolable thy disloyaltie and ingratitude shall not hinder God from being the deliuerer of his people because at the last he will raise vp his anointed And for the more full declaration of these things we must obserue the custome of the Prophets who in confirming particular promises do lay this foundation to wit that God wil send the Redeemer By this general prop the Lord euery where confirmes that which he speciallie promiseth to his people And questionlesse it must needs be that he which lookes for help and succor from God must therewithall bee also perswaded of his fatherlie loue But how should he be fauorable without Christ in whom he hath freelie adopted vs for his chosen and alwaies receiueth vs vnto mercie According to which S. Paul saith That in Christ all the promises of God are yea and Amen 2. Cor. 1.20 As oft then as God sent any succor to his people in old time he by and by reconciled them to himselfe in Christ And therefore when hee threatens famin pestilence or sword he sets the Messiah before their eies to giue them hope of deliuerance Seeing this is so apparāt the Iewes haue no cause to storme heere as if the Prophet should speake without cause of a thing so farre remote For whereupon did the deliuerance of
it was now no time to pleade but rather to represent the matter by an outward signe By an example then he sets the vengeance of God before their eyes whereof the Prophets had so often told them in vaine before to the end it should pierce the more deepely into their hearts and should remaine engrauen in their memories So that as oft as one should but mention these words haste to the spoile they should also call to mind the destruction of Israel and Syria Chap. 7.14 and be further certified of it Now because the Prophet prophecied in the former chapter of the comming of Christ many vnaptly expound this of him to wit that being furnished with an heauenly vertue hee came to dispoile the prince of the world and therefore hastneth to the pray Although this hath some shew of wit yet it can by no means agree to the text For the true and plaine sense declares that the Prophet saith not any new thing but confirmeth that which hee had saide before Vers 2. Then I tooke vnto mee faithfull witnesses to record Vriah the Priest and Zechariah the sonne of Ieberechiah THe Prophet vseth a noune and verbe deriued from one roote and the meeting together of the words hath elegancie as if we should say I haue witnessed my selfe with witnesses Now because this matter was of great importance he tooke witnesses with him as men were wont to doe in things of consequence Hee calles them faithfull that is to say true and meete and yet notwithstanding one of them was a cursed and wicked apostata who to flatter the King 2. Kin. 16.11 built an Altar like vnto that at Damascus and openly consented to an horrible impietie and abomination I know there are others who are indeed of a contrarie opinion but if wee consider the circumstance of the time well we shall finde it to be euen that same Vriah who like a trencher-chaplaine conformed himselfe to the vngodly humour of the King as the holy historie witnesseth Whereas they thinke it was some other because Isaiah calleth him faithfull it is too weake a reason for the Prophet did not so much looke to the man as to the office which he exercised in regard whereof hee was sufficient to be a witnesse in this case He meant not to say then that Vriah was a good man but that his person was not to be reiected in regard of the authoritie of his office but was in respect thereof a witnes free from all exception as they say Moreouer I thinke this prophecie was fixed to the doores of the Temple in the presence of Vriah and Zechariah who were taken to be witnesses to it For hee speakes of no vision but of a commandement of God which hee indeed did and performed to the end these words might be as a common prouerbe in the mouthes of all the people Vers 3. After I came vnto the Prophetesse which conceiued and bare a son Then said the Lord to me call his name Maher-shalal-chash-baz I Make no question but this which followes happened to the Prophet in vision to seale vp the former prophecie It seemed then to Isaiah that he had the company of his wife and that by this copulation he begat a son vpon whom this name is imposed There were no absurditie if we should confesse that the Prophet had the company of his wife and that hee did indeed beget a child to whom this name was giuen neither would I much contend with him which should be of such an opinion But because it is not very likely that this name was imposed vpon any man there being no testimony of it I rather incline this way to think that this visiō was offred to the Prophet as a confirmation of the former prophecie He calles not his wife a Prophetesse as the wiues of Kings are called Queenes by way of honour but because she was a publike person in this vision Isaiah therefore out of doubt doth of set purpose turne away the mindes of the faithfull from thought of any carnall copulation that they might so much the more attend to this sacred mystery For howsoeuer it be a thing lawfull in it selfe to beget children in mariage yet notwithstanding nature it selfe teacheth that the act is a matter of blushing or shamefastnes which seeketh to do it secretly Vers 4. For before the child shall haue knowledge to crie My father and my mother hee shall take away the riches of Damascus and the spoile of Samaria before the King of Ashur HEre followes both the exposition of the obscure words of Isaiah as also of the vision adioyned vnto it For seeing God meant to speake briefly it was needefull it should bee intelligible I referre not the word child to the sonne of the Prophet but to all those that should bee borne soone after as I haue said heretofore Chap. 7.14 He threatens then that the two kings of Israel and Samaria shal be cut off before those children shall be of any growth Jn the presence of the King of Ashur That is to say according to his desire and will Wherein it may bee hee meetes with the ancient manner of those which triumphed before whose chariot they vsed to carrie the spoiles of the enemies Thus the spoiles of Damascus and Samaria shall bee borne before the King of Ashur From hence it appeares yet better that the Prophet meant nothing else but to foretell the ruine of the kingdome of Israel and Syria First for the comfort of the faithfull and secondly to scorne at the foolish feare of this cursed King which could not endure that the Lord should succour him He had not onely reiected the promises but also the signe which was offered him This is the cause why the Prophet doth so much the more reprooue the impiety of this king and of al the people as if he should say I see that thou art resolued to beleeue nothing but yet is the Lord determined to assist his chosen For thou shalt shortly see sudden and vnexpected changes by which God will deliuer his people And yet it is certaine that these things are not directed so much to the King as to the faithfull Whence we are to note that the seruants of God doe not alwaies speake so that the hearers doe by and by beleeue their sayings Isaiah speakes heer to the wicked whom he profited nothing at all Why then doth he direct his speech vnto them To the end hee may conuince them more and more and to lay their infidelity in their dish as also that the goodnes of God might be the better knowne For who would not haue thought but such an impietie would haue shut vp the gate of all Gods mercies from them yet notwithstanding the Lord by his goodnes ouercomes both the peruersitie of the King and of the people Now yee see the Prophets drift to wit that whilest he reprocheth the wicked with their pride he shewes them notwithstanding that God is alwaies like
lamentable this seruitude was wherein they groned and bowed vnderneath heauy burthens when as the staffe neuer moued from off their shoulders being pressed by a Tyrant which insulted ouer them for which cause they might well reioyce and bee glad of their deliuerance And hee yet extolles the excellency of this fauour by another circumstance in regard that God did openly display his arme and power in their deliuerance euen as it were from heauen it selfe And therefore he brings in an antient and memorable example that as God had in times past discomforted the host of the Midianites Iudg. 7.22 by a wonderfull and incredible meanes without the strength and succours of men so now also he would display euen the very same power to wit that he will deliuer his people from vnder that tyrannie which shall oppresse them without the helpe of any man euen then when none of the poore Iewes shall dare to lift vp their finger as they say We must also obserue that God so succours his that sometimes hee serues himselfe of ordinary meanes Why God deferres sometimes to succour vs by meanes but when hee sees that these meanes will bee hurtfull vnto men and hinder them from looking to the hand of their deliuerer he then works alone and by miracles lest any thing should ouer shadow or hinder men from the manifest beholding and knowledge of his power Iudg. 7.16.19.21 Thus the arme of the Lord appeared from heauen in this victorie of Gedeon where the enemies were cut off without any helpe of mans hand at all For what had Gedeon but a noise of broken pitchers with which hee should very hardly haue scarred a sort of poore mise hee had a little handful of meÌ„ against a great host and in stead of all sorts of weapons they had vaine and ridiculous scarcrowes For this cause he compares the future deliuerance of the people to this other deliuerance and sheweth that the manifest power and vertue of God shall bee knowne vnto all in this last as well as in the victorie of Gedeon Some expound this place simply of the Law which may well be called a heauie yoke a staffe burthening the shoulder But this exposition agrees not with the text for so it might seeme that the Prophet spake from the purpose which were as much as to oâ—fer violence as it were to this place Let vs hold the meane then whereof I haue spoken before to wit that God hauing brought his people out of Babylon coÌ„tinued on this benefit stil euen vnto the comming of Christ This is the sense then Thou hast taken off these burthens vnder which thy people was vniustly and cruelly oppressed Others apply this to the destruction of Ierusalem which was vnder Vespasian But they haue no ground for it Almost all the Iewes referre this to Hezechias 2. Kin. 19.35 when the Lord deliuered the Citie from the siege of Senacherib and did cut off his host But this interpretation cannot agree Chap. 38.36 because Hezechias raigned not tyrannically ouer the Iewes Moreouer the Lord deliuered his people then out of the danger and from the feare wherein they were and not out of any seruitude Whence it appeares that the Prophet looked further off and that our exposition is both true and sutes best with the text Vers 5. * Or Although Surely euery battell of the warriour is with noise and with tumbling of garments in blood * Yet but this shall bee with burning and deuouring with fire ALmost all the expositours agree in this that Isaiah meant to oppose all other victories to that which God should giue vnto his people For other conquerours obtaine victorie in ouerthrowing their enemies but here the Lord shall ouercome by his immediate hand He expounds this speech then Verse 4. As in the day of Madian more fully The Lord saith hee shall not vse many mens helpe in this worke but shall winne the victory from heauen Now when God workes thus himselfe alone hauing reiected all impediments wee can cleerely discerne that he is the author of our life and saluation Seeing also there is an opposition which shewes the difference betweene the common manner of warfare and the miracle of deliuerance the coniunction vau which is in the midst of the verse should be resolued into a particle aduersatiue as if he should say Enemies are wont to bee put to flight by a furious fight but God will worke otherwise because hee will cut off the enemies of his Church as if he shot forth his lightnings and should send downe fire from heauen vpon them Wee may well receiue their opinion who expound it With a breath namely that all warriours shal be astonished and In burning of fire But the first sense agrees best and is confirmed euen by the Prophets owne words It appeares also that the Prophet speakes not here onely of that deliuerance which the people receiued vnder Cyrus who gaue them libertie to returne into their Country but wee must apply these things also to the kingdome of Christ Vers 6. For vnto vs a childe is borne and vnto vs a sonne is giuen and the gouernment is vpon his shoulder and â—â—â—â—ncy Oâ— his name shall be callâ—d hee shall call his name Wonderfull Counsellâ—r The mighty God The * Or of the world euerlasting father The Prince of peace ISaiah shewes now the finall cause wherefore this deliuerance was to bee preferred before all other benefits of God because hee will not onely bring his people out of captiuitie but will also establish Christ in his royall throne vnder whose Kingdome there shall be seene a soueraigne and an eternall felicitie And thus he shewes that this deliuerance shall be no temporary or perishable benefit seeing hee comprehends the whole time wherein the Church should be preserued vntill the comming of Christ Neither is it any meruaile if the Prophet passeth forthwith from the returne of the antient people to the full whole restauration of the Church which notwithstanding should not come to passe many ages after For we haue said heretofore in the seuenth Chapter 2. Cor. 1.20 All the promises of saluation grounded vpon the Mediator verse 14. that all the promises of saluation are grounded vpon the Mediator for whose sake onely God is mercifull vnto vs and therefore the Prophets were often wont to propound this pledge and earnest penny as oft as they would encourage the faithfull and raise them vp to a comfortable expectation of deliuerance And thus it came to passe that the returne from the captiuity of Babylon was a beginning of that restauratioÌ„ of the Church which in conclusion happened in the perfection thereof to wit when Christ appeared in regard whereof there is no absurditie in this so continuall a progresse of time And therefore Isaiah teacheth that they were not to stay their mindes in the beholding of the present benefit but to consider the end and thereunto to referre all
5.1 Now after Christ hath quieted our consciences Phil. 4.7 Col. 3.15 this very peace shall haue the chiefe place in our hearts so as we shall carry our selues patiently vnder all afflictions and besides from this fountaine we shall see outward prosperity to streame downe vnto vs which is nothing else but an effect of the blessing of God Now to the end we may apply this doctrine to our vse as oft as wee are vexed with any diffidence and that all meanes doe faile vs yea when all things seemes in a confusion before vs let vs remember that Christ is called wonderfull because hee hath incredible meanes in his hands to aide his withall 1. Wonderfull and is able by his power to surmount farre aboue all that we can imagine And when we shall be destitute of counsell let vs remember that hee is that Counseller 2. Counseller And if our power and strength doe faile vs yet let vs remember that he is the mightie God 3. The mightie God And when we shall see new feares euer and anon to terrifie vs and that many deaths doe enuiron vs on all sides let vs rest and relie vpon his eternitie 3. The eternall Father whereof hee is not called the Father for nothing And let vs learne to sweeten all the miseries of this world euen by this remedie And if it fall out that wee bee tossed vp and downe with diuers tempests and that Satan labours to disquiet our consciences let vs remember that Christ is the Prince of peace 5. Prince of peace who can easily quiet all our troubles And thus these epithites shall confirme vs more and more in the faith of Christ and shall fortifie vs against Satan and hell it selfe Vers 7. The increase of his gouernment and peace shall haue none end hee shall sit vpon the throne of Dauid and vpon his kingdome to order it and to establish it with iudgement and with iustice from hence forth euen for euer the zeale of the Lord of hosts will performe this HE here begins to expound and confirme that which he had said before where he called Christ The Prince of peace to wit that his gouernment must endure for euer and that there shall be no end of his dominion nor of his peace Dan. 7.27 which also was repeated by Daniel The Angell Gabriel in like manner had respect hereunto when he brought the message to the Virgin or rather hee expounded this place because it can bee vnderstood of none but of Christ He shall raigne saith he ouer the house of Iacob for euer and of his Kingdome there shall be none end Luke 1.33 Nowe wee see by experience that the greatest dominions in the world doe quickly fall to the ground through sudden mutations no lesse then if they were built vpon yce We may also know both by histories and examples of things which fall out euery day how variable and vnstable earthly kingdomes are Earthly kingdomes vnstable Christs kingdome eteâ—nall There is none but this gouernment onely then which is immutable and eternall Now this spreading and perpetuitie whereof Isaiah here speakes containes two members for it referres it selfe as well to the time as to the state thereof Now albeit the state of Christs Kingdome be such as it seemes euer anon likely to perish yet notwithstanding God contents not himselfe onely to defend and keepe it but doth also enlarge the bounds thereof farre and wide and then vpholds it and causeth it to stand fast for euer and euer Which we are diligently to note to the end the continual assaults wherewith the Church is assailed doe not shake our faith because we are here assured that amidst these furious threats yea amidst the very swords of the enemies the Kingdome of Christ shall stand stedfast by the inuincible power of God so as in despite of the whole world it shall flourish for euer We must not iudge of the steâ—fastnesse of Christs Kingdome by worldly things Indeede we must not iudge of the stedfastnesse thereof by the appearance of worldly things but by the promise which makes vs certaine of the eternity and continuall increasings of this kingdome The eternitie of peace is added to the gouernment and not without cause seeing the one cannot be separate from the other adde also that it should be impossible for Christ to be a King but by meanes thereof hee must hold his subiects in a happy and quiet peace vnder him and also inrich them with all manner of blessings But in regard they are subiect daily to infinite sorts of troubles bearing many hard brunts yea tremble and are pressed with feares and perplexities therefore they ought to apprehend this peace of Christ which hath the chiefe seat in the heart to the end they may continue safe and sound yea and may stand fast in the midst of the shakings of this whole world Whereas the letter mem placed in the word Lemarbeh is close contrary to the common maâ—er of the writing of the Hebrewes some thinke it signifies the bondage wherein the Iewes should bee till the comming of Christ Others thinke that by this signe this people were excluded out of the fellowship of the kingdome because of their disloyaltie and for mine owne part I reiect none of these expositions But yet can wee scarcely affirme that the Prophet wrote thus notwithstanding because it hath been giuen vs from hand to hand and that the Rabbines are such diligent obseruers euen of the least pricke or point wee cannot thinke that this was done vnaduisedly If we grant that the Prophet wrote thus of set purpose mee thinks it is an aduertisement very profitable to the faithful lest they should imagine that the Kingdome of Christ was to flourish in outward pompe also lest hereupon they should forge any carnall triumphs through a vaine hope but might rather bee assured onely amidst so many afflictions that the Kingdome of Christ should grow no man perceiuing how because they had a promise thereof made vnto them Vpon the throne of Dauid Because the Lord had promised Dauid that the redeemer should be borne of his seede 2. Sam. 7.12.13 and that the kingdome of Dauid was nothing but a little shadow of a more perfect and happy estate which God had determined to establish by the hand of his Sonne the Prophets are accustomed to call Christ the Sonne of Dauid Ier. 23.5 33.15 to the end they might bring the people backe to the remembrance of this so memorable a miracle For howsoeuer the name of so holy and renowned a King was for iust cause pretious and honourable yet notwithstanding the faithfull much more esteemed the promise touching the restoring of saluation which was promised vnto Dauid yea and the very remembrance of this prophecie was famous amongst all so as there was none no not the simplest which did not reuerence it being assuredly perswaded of the truth of it I will not heape vp
out to afflict them with a new plague Vers 13. * Oâ— but yet For the people turneth not vnto him that smiteth them neither do they seeke the Lord of hostes THey expâ—und this as if the Prophet yeelded a reason why God ceased not to strike them blow vpon blow with new chastisements to wit because the people are so obstinate and stifnecked that they will not come to an acknowledgment of their faults nor to amendment For wherefore should God giue place to the obstâ—nate in whom he sees no repentance so it might seeme they were stronger thâ—n he This is the cause then why he continues to smite them more sharply And seeing Israel amended not for any correction whatsoeuer his destâ—uction was iust such was their extreme obstinacie that not so much as any one of them were moued or turned any whit although they had been chastised and beaten so often This forme of chiding is terrible For when the Lord not only admonisheth vs with words but pricks vs forward and constreines vs by his works namely by diuers chastisements and yet we remaine obstinate not enduring that hee should pluck vs from our wicked delights is it not a signe of a desperate malice and can one thinke or speake of a thing more horrible It is too much when men submit not themselues to his doctrine as soone as it is propounded vnto them but the sinne is yet greater when they are not moued by any reprehensions but greatest of all is their sinne when they haâ—den themselues against the rods of God yea kick and wince or by their brutishnes inflame the wrath of their Iudge more and more against them neuer calling themselues to account wherefore they are smitten nor what it is to which the Lord thereby calles them When the remedies then profit nothing what should we thinke but that the malice of such is become incureable and past all hope of amendment Now this reprehension appertaines not to the Israelites only but to vs also For the Lord hath alreadie chastised all the world in such wise by diuers plagues and calamities that there is almost no part thereof free And yet notwithstanding it seemes that all haue obstinately coÌ„spired against God in so much that albeit he do his vtmost yet they are alwaies like themselues neuer ceasing to goe on still in their leaudnes The Lord then may iustly take vp this complaint against vs. And the truth is that he speakes now to vs by his Prophet Isaiah neither ought we to looke for another Prophet which should threaten new chastisements seeing our case differeth in nothing from that of the Israelites being guiltie of the same iniquities with them When he saith that they haue not sought the Lord he therein expounds the first member of the verse for God smites to draw such vnto him as recoile back from him And yet it seemes notwithstanding that by this meanes he driues men farre off from his presence but because his propertie is to draw those out of their graues whom we thinke he hath ouerwhelmed with his chastisemeÌ„ts he humbleth poore sinners by fearing them only to the end they should returne vnto him And truly the beginning of our conuersion yea the only rule of good life is to seeke God If we seeke any other way we goe vtterlie awrie But let vs now see what it is to seeke God or how we ought to do it For hypocrites will alwaies alledge this for themselues that they carefullie humble theÌ„selues before the Lord to obteine remission of sinnes by prayer fasting teares How the Lord will be sought and other outward shewes of sorrow But God will be sought farre otherwise to wit The Sinner being humbled before him in good earnest must willinglie receiue the yoke of obedience which before he had shaken off and whollie imploy himselfe in his seruice whom he before despised Vers 14. Therefore will the Lord cut off from Israel head and taile branch and rush in one day 15. The ancient and the honorable man he is the head and the prophet that teacheth lies he is the taile HIs meaning is that the vengeance of God shall be vniuersall and that it shall wrap all estates in it for the whole people was corrupt and the contagion thereof had so inuaded the whole countrie that there was nothing whole nor sound amongst them Now then when impietie hath thus gotten the swinge men begin to flatter themselues and euery one thinks to frame goodly excuses when they haue many to beare them companie and imagine that they haue sufficient reasons to dâ—fend themselues withall when they make comparison of themselues with others This is the cause then why he denounceth this vengeance against all in generall because they were all alike infected with a common disease By branch he vnderstands the mightie and strong by rush or râ—ede the weakest that is the people of base estate who in a maner had no wealth at all He shewes then that the wrath of God is readie prepared which shall spare neither weake nor strong neither small nor great because there was none which were pure and cleane from the common contagion of filthinesse But in the next verse hee expounds that which he spake allegorically of head and taile plainely and without figure and saith that the antient and honourable which swayed the common affaires and had the managing of the Commonwealth are the heads to whom he ioynes the false Prophet which he comprehends vnder the word taile Now he explaines both the first part of the former verse making no mention at all of branch and rush But wee may yeelde a good reason why hee omitted this For his meaning was to presse them chiefely which sinned most and thereby drew others to sin also by their example because they were respected in regard of their estates Hee brands the Prophets with this name of taile not that they were abiects and contemptible as some thinke but his meaning is to expresse the lowest part of the body The magistrates and Iudges are in the head or highest ranke because they are promoted to the chiefest place he puts the false Prophets in the taile because they abused the people by their cunning and hypocrisie as if hee compared the one to lyons or beares and the others to foxes We are heere admonished not to sleepe in our vices although iniquitie raigne in all estates yea although there should not be a man left that were pure and vpright For by how much the more wickednesse increaseth so much the more will the wrath of God bee kindled both against small and great Which wee ought to take good heede of in this deluge of all mischiefes which wee see at this day namely lest when the wrath of God shall once beginne to burne that all things bee not vtterly consumed by it Vers 16. For the leaders of the people cause them to erre and they that are led by them are duoured OThers translate They which
holes by perswading themselues that they are innocent or they extenuate their sinnes if they be conuinced as if God were too rigorous And the truth is that they will neuer confesse God to bee iust in correcting them vnlesse it bee by constraint and albeit they dare not excuse themselues openly yet they fret and grumble inwardly The Prophet minding to represse such a stubburnnes compares the calamities to a fire but he addes that the impietie of men is the wood and fewell which kindles Gods wrath as if he should say They all of them cry out and complaine that the wrath of God burnes fiercely and yet they consider not in the meane while that they kindle and enflame the same by their sinnes as with bellowes and that these sinnes doe adde new matter daily to this fire yea euen they themselues burne and consume inwardly in the fire of their iniquities That which he saith of the briars and thornes is as much as if hee had said that this flame should spread it selfe throughout all the quarters of Iudea Now he expresseth two things together to wit that the chastisements of the wicked did proceede from the iudgement of God and yet that the fault is wholly in the sinners to the end they might not mutter as if God had dealt cruelly with them But his manner of speaking hath an elegant degradation for experience shewes that when the fire is kindled in any low place it increaseth by little and little and then spreads it selfe more and more euen till it hath attained the top Isaiah shewes that in such wise shall the wrath of God be because it should not inuade the wicked at the very first but should kindle by little and little so as at length it should ouerspread farre and wide In the beginning the Lord proceeds moderately if he gaine nothing by touching and going then he doubles his blowes But if he see vs altogether indurate then hee sets his wrath on fire Chap. 33.11 Chap. 5.24 Psal 83.14 Chap. 40.24 41.2 47.14 vtterly to destroy and consume vs euen as the fire burnes vp a thicke forrest Lastly as the other Prophets say Wee shall finde our selues to be but straw and stubble when the wrath of God is once kindled Vers 19. By the wrath of the Lord of hosts shall the land be darkened and the people shall be as the meate of the fire no man shall spare his brother HAuing shewed that the cause of all euils proceeds from our selues to whom they therefore ought to be imputed hee teacheth by consequence that God reuengeth himselfe iustly For seeing men draw miseries and calamities vpon themselues God permits them not to escape his hands Not that hee is inclined to crueltie for hee is louing and gentle but because he is iust and cannot indure the wicked Hee expresseth the vengeance of God by the similitude of smoke and darkenesse then which nothing is more heauie and dolefull because so fearefull a iudgement could not well be expressed but vnder borrowed speeches Although it seemes hee alludes to the smoke whereof hee had spoken before For when a fire is growne to such greatnesse and burnes so on euery side the brightnesse must needees be obscured by the darknesse of the smoke No man shall spare his brother In this last particle and in the verse following the Prophet describes by what meanes the Lord will execute his wrath after it shall bee so inflamed For though wee discerne no enemies which might astonish vs God can arme one of vs against another to destroy our selues As if he should haue said that God will not be much to seeke in bringing his vengeance vpon you which he hath threatned because although others should let you alone not molest you ye the can ouerthrow you euē by ciuill warres Now it is an horrible thing and monstrous to say that none should spare his brother and that euery one shall deuoure his flesh For a man neuer hated his owne flesh Ephes 5.19 But when God hath blinded vs what letteth that wee should not destroy one another And although this bee odious yet it comes to passe euery day There is neither coniunction of blood Gen. 1.27 9.6 nor of religion nor of the image of God which we all beare that can hold vs in although euen the very heathen sometimes deferred to do euill being bound with nothing else but the common band of naturall societie because they knew that the beasts themselues agree together taking knowledge of one another not exercising crueltie to any of their owne kinde for one Wolfe will not eate another neither one Beare another It is much against nature then that men from whom the name of humanitie proceeds should be so cruell as to eate one an other therein surpassing the rage of wilde beasts This euill then can not fall out but by reason that God hath blinded them and giuen them vp vnto a reprobate sense for when as men are in peace they thinke themselues free from all dangers and feare nothing But the Lord derides such securitie and shewes that he will execute his wrath vpon them euen by their owne hands which he wil arme and prouoke against them Vers 20. And he shall snatch at the right hand and be hungrie and he shall eate on the left hand and shall not be satisfied euery one shall eate the flesh of his owne arme THis is a common speech To pull and hale on all sides and this phrase sets forth an insatiable or cruell auarice Also this desire of snatching pricks men forwards vnto crueltie Now he expresseth their insatiable desire with greater vehemencie in that being prouoked by a blinde crueltie possessed with more then a brutish furie their teeth also shall be set on edge with no lesse appetite to suck the blood of their brethren then to eate the flesh that is bought in the shambles This circumstance greatly aggrauates the sharpnes of the vengeance A signe of some fearfull punishment ensuing whē brethren bite and teare one another to wit that the children of Abraham and the holie posteritie of the chosen people should ouerflow into so horrible a rage Let vs remember then that it is a token of a fearefull punishment of God when brethren band themselues one against an other with a furious desire or lust to teare one another in pieces Vers 21. Manasseh Ephraim and Ephraim Manasseh and they both shall be against Iudah yet for all this his wrath is not turned away but his hand is stretched out still THese two Tribes were speciallie linked together for besides that they descended of one father Abraham there was yet a neerer coniunction in that they tooke their originall of one Patriarke Ioseph Gen. 41.50 Abrahams great grand-child Now although they were so neere allied yet notwithstanding God shewes that he will cause them to haue such conflicts together that they shall destroy each other euen as if they should deuoure the
he will make himselfe felt of vs when he dwelles with vs that is to say wee shall not onely reuerence his Maiestie wherewith wee are by and by ouerwhelmed but that we shall be also fully assured that hee hath a fatherly care ouer vs albeit wee be separate from the rest of the whole world For he calles him the holy one by the effect because by gathering vs vnder his wings and sauing vs by his grace he sanctifies vs as a thing consecrated for his owne vse And therefore if God be with vs the feeling of his gratious presence will fill our hearts with ioy vnspeakeable By reioycing and singing he signifies that when God displayeth his power in the midst of vs wee haue occasion to reioyce greatly Also speaking directly to the inhabitants of Zion he shewes that all are not capable of so great a benefit and hee therewithall closely exhorts vs to perseuere in the vnitie of faith that being knit vnto the Church we may reioyce with this happie and blessed ioy From the first Chapter hitherto the Prophet hath denounced iudgement against the two Kingdomes of Iudah and Israel from the beginning of the Chapter following to the 24. the Prophet foretelles what horrible calamities should befall the enemies of the Church And thus God iudgeth his owne house first as Peter speakes 1. Pet. 4.17 THE XIII CHAPTER Vers 1. The burden of Babel which Isaiah the sonne of Amoz did see Seuen reasons shewing the cause why God caused the ruine of the Churches enemies to be foretold FRom this Chapter vnto the 24. the Prophet foretelles the grieuous and horrible calamities which should befall the Nations and Countries then knowne to the Iewes either because they were neighbours vnto them or else in regard that they had traffique or leagues with them And this he doth vpon good reasons for when diuers changes happened some thought that God did sport himselfe as it were and tooke pleasure to bring base things to confusion others thought that all things were guided by a blind violence of fortune of which profane histories giue sufficient testimonie and verie few there were who could be resolued that these casuall mishappes were ordained and gouerned by the counsell of God For no one thing is so hardly beaten into mens heads as this namely that the world is gouerned by the prouidence of God Many indeed wil confesse this with their mouth but the number of them is verie small which haue it truely engrauen in their hearts We neede but one little puffe of wind to trouble vs and behold we are vndone then fall wee to searching the causes of it as if this depended vpon the will of men What will we doe then when all the world is in an vproare and that all things are so changed in diuers places that it seemes they must needes shiuer into peeces Well we see then it is very profitable that Isaiah and the rest of the Prophets should speake of such calamities to the end that all might vnderstand that they come not to passe but by the secret and wonderfull counsell of God For if they had prefixed no prophecie touching this matter things being thus suddenly confused it might easilie haue troubled and appalled the hearts of the faithfull But when they knew long time before that this should come to passe they had therein a mirour wherein to behold Gods prouidence touching the things that happened After that Babylon was taken vse and experience taught them that those things which they had learned in times part from the mouth of the Prophets had not been foretold at random nor in vaine Notwithstanding there was an other cause why the Lord commanded that the ruine of Babylon and other places with it was foretold not that the Babylonians had any profit at all by these prophecies neither yet the other Nations as though these writings came to them Another cause then was this God meant by this consolation to asswage the sorow of the faithfull lest they shold grow out of hert as if their estate had bin worse then that of the heathen if they should haue seene them escape the hand of God altogether without punishment For if so be the monarchie of Babylon should haue continued safe the Iewes would not only haue thought they had serued the Lord in vaine and that the couenant which he had contracted with Abraham had been to no purpose seeing strangers and wicked men were better dealt withall then the elect people of God but they might also haue entred into a worse suspition to wit that God had fauored these cursed theeues who trod all iustice and equitie vnder their feet by their robberies and seditions truely they might by and by haue thought either the God had had no care of his people or else that he wanted power to succor them in their need or that all things were turned vpside downe by the confused mouing of fortune To the end then they should not be too much appalled nor become vtterlie desperate the Prophet preuents this by the consolation of this prophesie shewing therein that Babylon also shall be punished Moreouer this comparison did admonish them how grieuous the chastisement should be which they of set purpose had pulled down vpon their owne heads for if God threaten the vnbeleeuers and prophane nations so sharplie who yet haue erred in darknes how much more seuere ought his anger to be against his people who had wittinglie he rebelled against him Luk. 12.47 Iust it is that the seruant which knew his masters will and did it not should be beaten with more heauie stripes When God then denounceth such rough punishments against poore blind wretches he therein did set a looking-glasse before the Iewes who had been trained vp in the law what chastisement they had deserued And yet the chiefe marke that Isaiah aimes at in these prophesies is to shew the Iewes how deare and pretious their saluation was in Gods eyes when they saw that he tooke their cause into his owne hand and executed vengeance vpon the wrongs which had been done them Now in the beginning the Prophet spake of the destruction and wasting of the kingdomes of Iuda and Israel as we haue seene which was to come When God corrects he alwais begins with his owne because iudgement must first begin at the house of God 1. Pet. 4.17 for the Lord hath a speciall care of his owne and chiefly regards them Wherefore euen as often as we reade these prophesies let vs learne to applie them to our vse True it is that the Lord doth not by piecemeale foretell all things which come to passe at this day in kingdomes and amongst nations and yet notwithstanding hath he not resigned vp the administration of the world which himselfe keepeth in his owne hand to another When we then see the ruin of cities the calamities which befall nations and the change of kingdomes let the things aforesaid come vnto our minds to the end
sentence against the vnbeleeuers But hee hath prefixed his owne time and knowes the opportunities right well in which wicked men are to be punished and when to giue succor to the good In the next place he shewes that the rigour of Gods iudgement shall be so great that it shall not only giue iust occasion to the Babylonians to weepe but also to howle because he will openlie display his strength for their destruction For the verbe Shadad signifies to scatter and to destroy whence Shadai one of the names of God which some haue translated Almightie is deriued Heere is then an elegant allusion to this etymologie as if he should say The Babylonians in their destruction shall feele it is not vaine that God is called Shadai that is to say strong and Almightie to destroy Vers 7. Therefore shall all hands bee weakened and all mens hearts shall * Or run out melâ— HE shews that the Lord shal haue so great power to destroy the Babylonians that they shall be vtterly destitute of any thing whatsoeuer that might hinder or turne backe his wrath For albeit they were very rich and mightie yet should they haue such deiected hearts and such weake hands that they should neither haue will nor power to resist And thus by the way hee glanceth at the crueltie wherewith the Babylonians were puffed vp seeing it is in the power of God to dissolue mens hearts to breake loosen or weaken their hands or armes in such wise that all valour shall fall to the ground and strength shall be turned into smoke Now when the heart quailes what auailes castles great troopes of men riches forts and fortresses what auailes a shop well fraught with tooles withouâ— a workeman we haue experience of this daily euen in those to whom God notwithstanding giues great meanes And thence we may perceiue how vaine that confidence is which wee put in the helps of flesh seeing they are so vnprofitable if God doe smite our hearts but with the least astonishment Vers 8. And they shall be afraid anguish and sorrow shall take them and they shall haue paine as a woman that trauelleth euery one shall be amazed at his neighbour and their faces shall be like flames of fire BEcause the signification of the word Tsirim is doubtfull the Greeke translatours haue turned it Ambassadours But here it signifies anguish as may sufficiently be perceiued by the similitude of the woman in trauaile with child which is afterwards added For he heere sets before them as it were in one word that which he had told them before to wit that their hearts should melt Vers 7. and their hands should be weakened because saith he anguish and sorrow shall surprize them But whence comes this astonishment From God The ancients called this astonishment a distracted feare Thus called they the hobgoblins visions and such like things which frighted men albeit they had no inward occasion at all so to doe This was not altogether from the purpose but yet notwithstanding they erred too grosly because they vnderstood not that such a thing proceeded from God As a woman is trauell with child Surely the Babylonians had iust occasion of feare seeing themselues assailed by valiant and warlike men but yet the Prophet threatens them that they shall quaile and be in a swound although they were strong enough to resist them because they should bee dulled by a secret iudgement of God To this appertaines that which he addes namely that euerie one shall be amased at his neighbour euen as when men affrighted looke gastly here and there and not onely that but also when there shall be any hope of succour yet they shall stand still like blockes as men depriued of all feeling But the vehemencie of the feare is yet much more cleerely expressed in the member following when he attributes vnto them faces like fire For they are too sparing who thinke as some doe that this word signifies shame as if it were said in one word they shal blush with shame Isaiah meant a greater and a more fearefull thing then so When torments presse vs indeed the face will be inflamed and wee shall glow as being closed in with dolours truely it were too light then to referre it to a blushing onely in such an horrible desolation For he describes so strange a calamitie that for the bitternesse of it flames shall sparkle as it were out of the face which indeed comes to passe when men are vexed with extreame dolour The similitude of a woman in trauile not onely expresseth the greatnesse of the griefe but also a sudden hurliburly Euen as the calamitie then should be bitter and violent so also Isaiah saith it shall be sudden and good reason for the Babylonians who wee furnished with so many forces could neuer haue dreamed that they should euer be molested by any means whatsoeuer Vers 9. Behold the day of the Lord commeth cruell with wrath and fierce anger to lay the land waste and hee shall destroy the sinners out of it HE repeates that which he touched heeretofore to wit that although the Babylonians rested securely in their abundance that the day of the Lord notwithstanding is at hand which will astonish these secure fellowes But yet it may be demanded Quest for what cause the day of the Lord is called cruell seeing there is nothing more desireable then to inioy the presence of God neither is there any thing indeed but this onely which makes vs happy I answere Ans we must alwaies obserue to whom the Prophet speakes For the Prophets were accustomed to diescribe God in diuers sorts according to the diuersity of the auditors as Dauid also testifies where hee saith that hee is mercifull and fauourable to the good seuere and rigorous to the wicked Psal 18.16.27 For what can the wicked conceiue in God but an extreme seueritie and therefore they tremble as soone as they heare him spoken of But the faithfull on the contrarie conceiue and receiue great ioy and sweetnesse in such words so as nothing can bee propounded vnto them more delectable And therefore when the Prophets turne themselues to the faithfull they mingle ioy and gladnes therewithall in mentioning of God because they onely feele him gracious and mercifull vnto them but if they speake to the vnfaithfull the iudgement of God is no sooner propounded but they adde teares and sorrowes For euen as the faithfull reioyce at the presence of God because they apprehend his goodnesse by faith so also the wicked on the contrary are afraid because their consciences reproues them and findes them guiltie in regard their seuere Iudge is at hand Amos 5.18.20 And because hypocrits also seeme to wait for the day of the Lord with great desire boasting that he will assist them the Prophets are wont to vnmaske them testifying also that this day shall be cruell and terrible Isaiah also applies a description to this prophecie much vsed the better to shew how greatly the
Daniel himselfe who was there present saith Dan. 6.1 that the citie was taken only Dan. 5.30 This is the cause why some expositors haue beene driuen to referre euery thing which is said here of Babylon to all reprobates Ans but therein they haue wrested the text for the Prophet by and by after speakes of the Medes and Persians Moreouer the threatnings which wil orderlie follow hereafter touching the Moabites Tyrians Egyptians and other nations doe sufficientlie shew that this prophesie is properlie against the Chaldeans whom the Prophet placeth in the first rank not that their destruction was so neere at hand as was the destruction of the rest but because the Church had no greater nor more dangerous enemies then they And wee must obserue that Isaiah spake not this whilst the Monarchie of Nineue florished but whatsoeuer he foretold against the profane nations in the whole course of his ministrie is put all vpon one heape as it were Thus then the order of time was not kept but the likenes of things was the cause why they haue put all these prophesies in one For whence is it that Isaiah makes no mention of Nineue seeing hee afterward sheweth that the Assyrians only were they which molested the Iewes with whom the Babylonians were in league but in regard that he speakes not of the histories of his time till he comes to the three and twentie Chapter but only prophesieth of the iudgements of God which came to passe after his death Now when he declares that Babylon shall be destroyed vtterlie it is certaine he speakes not of one destruction barely but vnder it comprehends the full ruin thereof which followed long time after the first For Babylon florished yea after the Persians had subdued it and kept the name and dignitie of a thrice renoumed citie And howsoeuer it be true that another citie was built called Ctesiphon that part of the glorie and riches of Babylon might be taken away yet notwithstanding the commoditie of the place the sumptuous buildings and fortresses of the citie caused that the dignitie royall excepted she was in nothing inferior to the head citie of Persia Yea after the death of Alexander the Great when Seleucia was built neere vnto it yet could it not staine the name and reputation of this so ancient a citie From hence then we gather that the things which are heere spoken can not be restrained to one time And yet is it not without cause that the Prophet threatens them so sharplie seeing the change of their empire was the beginning of diuers calamities which followed thereupon afterwards The change of Babels Empire the beginning of future calamities So that howsoeuer all the people were not slaine yet notwithstanding in regard the citie was forciblie assailed and taken by a sodaine assault and that by night when all the kings court were drowned in drunkennes it could not be but the Medes and Persians hewed all those in pieces which they met withall and therefore we need not doubt but the most valiant of the enemies made many slaughters before they receiued all the people to their mercie For will any man doubt but that this proud nation was dishonorablie handled by these barbarous conquerors seeing it was vnpossible to subdue them by any other meanes Now after that Babylon was by little and little brought vnder shee by and by after changed her king and after she had been a while vnder the gouerment of Alexander the Macedonian Alexander the Macedonian Seleucus Bâ—bel brought to ruin at last she sodainly fâ—ll into the hands of Seleucus who indeuored by all meanes to abate the greatnes of it till at the last it was brought vtterlie to ruine And thus whilst God suffered her to stand she serued as a deformed and shamefull spectacle that the accomplishment of this prophesie might be the more excellent and certaine and therefore our Prophet rightlie affirmes that the wrath of God shall not be appeased vntill this den of theeues shal be wholly brought to nought As touching the words some of the expositors take Enosh which we haue translated man for a warlike and noble man and Adam which wee haue expounded person for all handicrafts men But in as much as the Etymologie agrees not well herewith I doe not thinke the Prophet meant so I am rather of opinion that it is a repetition of words which is common with the Hebrewes Others take the word Ophir which I according to diuers expositours haue translated pure gold for a precious stone but we gather from many places of the Scripture that it signifies very pure and tried gold Vers 13. Therefore I will shake the heauens and the earth shall remoue out of her place in the wrath of the Lord of hostes and in the dâ—â— of his fierce anger THis is an other figure which serues for an amplification For God cannot repeate this doctrine too often The reason is not onely to astonish the infidels but also to bring consolation to the good who are often times disquieted when the wicked are at their ease and haue all things at their desire which Dauid confesseth when he saith I haue cleansed mine heart in vaine and washed mine hands in innocencie Psal 73.13 These liuely images then are for good cause thus painted out before our eyes to shew vs plainly the destruction of the wicked And therefore it is as if Isaiah should say Were it so that the verie heauens had neede to be shaken for the bringing downe and the rooting out of infidels euen that should be done For they thinke themselues out of all danger and so deepely rooted in the earth as if it were impossible to plucke them vp but the Prophet shewes that they greatly deceiue themselues because the Lord will rather shake the heauen and the earth also then that they should not come tumbling downe from their greatnesse whereunto they are mounted vp aloft Whence it followes that although the world presents a thousand leaning stockes vnto vs as well high as loâ—e yet notwithstanding there shall be no stedfastnesse in any of them vnlesse God therewithall be mercifull vnto vs. And if this appeares in particular iudgements how much more will it appeare in that generall iudgement when Christ shall ascend into the iudiciall throne of his maiestie to pronounce sentence of condemnation against all the wicked Vers 14. And it shall be as a chased Doe and as a sheepe that no man taketh vp euery man shall turne to his owne people and flee each one to his owne land HEe declares that outward succours shall profit the Babylonians nothing at all and by these similitudes shewes with what feare the souldiers shall be seazed Now Babel did not onely strengthen her selfe with the men of warre of her owne Countrie but she had strangers also vnder her pay He saith they shall all resemble little Fawnes or Does which are very timerous beasts and to scattered sheepe so as they shall retire
of Philosophers but such a one as the scriptures do informe vs of that is a power full of efficacie and speedie in execution Quest But some may here demand why mention is made of all the world and of all nations seeing he speakes only of Babylon Ans We must remember what I haue said heretofore to wit that the Empire of Babylon hauing conquered Nineue did spread it selfe ouer all the East and that diuers nations were subiect vnto it for which cause the ruin thereof was also the ruin of the whole world for such Monarchies can not fall but they must needs pull great destruction vpon others with them Wherefore seeing the huge masse of so great an Empire might peraduenture haue called the certentie of this prophesie into question Isaiah shewes that albeit it should ouerspread far and widâ— and comprehend infinit multitudes of people yet none of all this should let God to put his decree in execution Vers 27. Because the Lord of hostes hath determined it and who shall disanull it and his hand is stretched out and who shall turne it HEere the Prophet vseth an exclamation as it were the better to confirme the former sentence For hauing told them that thiâ— was the counsell of the Lord to the end he might shew them it is so inuiolable that it can not be broken Psal 33.11 he asks the question as of a thing vtterlie impossible Who saith he can disanull his counsell or turne his hand back and thus by this exclamation he sets himselfe boldlie against all creatures For the Lord no sooner decrees a thing but he stretcheth forth his hand Is it once lifted vp the worke then must of necessitie be put in execution Now he not only excludes men by this his exclamation froÌ„ being able to hinder the decree of God but all things else whatsoeuer yea be it that any other creature besides the diuell or man would set it selfe against his will To conclude he shewes that God is not subiect to repentance or change but whatsoeuer falles out Num. 23.19 were it in the greatest confusion in the world yet is he alwaies like himselfe neither can his enterprise be foreslowed by any occasion Obiect If any replie that God hath changed his counsell sometime as when he pardoned the Niniuitâ— Abimelech God sent a message to the Niniuits by Ionah but he manifested not that which he had decreed in his secret counsell which was to shew them mercie or Pharaoh the answere is easie For when the Lord sent Ionah to the Niniuits he manifests not that which he had decreed in his secret counsell but meant to touch their hearts and to bring them to râ—pentance by the preaching of the Prophet that he might shew them mercie Ionah 1.2 3.10 The like he did when he threatned Abimelech and Pharaoh because they had taken Abrahams wife vnto them Gen. 12.17 and 20.3 for the Lord by fearing them caused them to change their course lest they should be punished for their obstinacie Vers 28. In the yeere that king Ahaz died was this burden THis should be the beginning of the fifteenth Chapter The fifteenth Chapter should begin heere because the Prophet enters now into a new argument whence it euidently appeares how ill the Chapters haue been diuided or rather torne in sunder For hauing spoken of the Babylonians he comes to intreate of the Philistins of whom he was to speake before he came to mention other nations Now these were the Iewes neere neighbours and hated them deadly these were the remainder of the nations which the Israelites had spared although the Lord had expresly commanded theÌ„ to be whollie rooted out The peoples infidelitie was the cause why the Lord suffred this remnant to remain euen as thornes to prick their eies which punishment God had threatned them with before as the Scripture reacheth Numb 33.55 Deut. 7.16 Wherefore in regard there was deadlie feede betweene these two nations there came no sooner any damage vnto the Iewes but the Philistims counted it their gaine For they desired to see the Iews rooted out neither could any newes be better welcome vnto them then to heare that the people of God were ouerwhelmed with all manner of miseries and calamities This is the cause why the Prophet prophecieth against them The cause why the Prophet prophecieth against the Philistims as against the perpetuall enemies of the Church Now the time is to be noted wherein this vision was represented vnto the Prophet because the Philistims were very strong during the life of Ahaz and this wretched hypocrit was punished for his disloyaltie because by forsaking God he fled vnto outward helpes as namely vnto men And therefore in his time the Philistims recouered the Cities that Vzziah had taken yea they gathered more strength after his death because they hoped to attaine their enterprises by reason that the heire of the Kingdome was but a childe For Ezechias who was the new King had as yet neither wisedome counsell nor authoritie It is needfull then to obserue these circumstances diligently because Isaiah respects not the Philistims so much although hee speakes of them as the faithfull whom hee would comfort by this prophecie and fortifie those with good hope who might otherwise haue thought Iudah to haue been laid waste in regard it was assailed with enemies on all sides no succour appearing from any place whatsoeuer Isaiah then seekes to establish the faith of these poore afflicted ones destitute of all succour and bids them be of good courage because God will vndoubtedly help them He calles this prophecie a burden because it would be vnwelcome and troublesome to the Philistims Why the Prophet calles this prophecie a burden who thought themselues safe in regard that the Iewes were miserably oppressed neither was there any hope lost them of a better estate He shewes then that the destruction of the Philistims also draws neere Vers 29. Reioyce not thou whole Palestina because the rod of him that did beate thee is broken for out of the Serpents roote shall come forth a Cockatrice and the roote thereof shall be a fierie flying Serpent IN the very entrance hee beates backe that vaine confidence wherewith the Philistims were rashly puffed vp and in adding thou whole he signifies that all how many soeuer shall haue their part in this calamitie As if he should say That region shall not be spoiled in one place onely but there is not the least corner which shall not feele it and as farre as the land doth reach so farre shall the destruction and ruine thereof be perceiued on all sides As touching that which he addeth of the rod broken some referre to Ahaz but besides the purpose for he was ouercome in all the warres which hee had against the Philistims And therefore it should rather be referred to Vzziah and yet am I loth so to restraine it vnto him that it should not therewithall be vnderstood of the whole
they kept their meetings He threatens then that all the Cities shall lament yea and that extraordinarily because the most honorable assemblies should make it That which is added touching the smoke may be taken for the fire so as the thing it selfe should be shewed by the signe because the smoke appeares before the fire burnes forth By North we may vnderstand as well the Assyrians as the Iewes seeing both of them were situated on this side of the Philistims yet had I rather referre it to the Iewes I meane not now to stand refuting of the contrarie opinion As we haue said heretofore then the Philistims thought themselues great gayners by that which the Iewes lost when the Assyrians had done them any scathe Which also happened not long since to many nations who tooke pleasure to see their enemies destroyed by the Turks for they knew well inough that such victories brought heauines and damage vnto them So as when they whose ruin they thirsted after were vanquished the way by that meanes was laid open for such as in the end subdued them Whereas he addes in conclusion that none shall be alone it appertaines to the enemies who shall be so furnished with power and authoritie in the day prefixed that is to say when God shall haue decreed the destruction of Palestina that none shall remaine idle in the house but all shall be readie and prepared to march forward As if any in praysing the authoritie and power of some Prince should say that all his subiects assemble themselues and are in a readinesse as soone as he holds vp but his least finger Vers 32. What shall then one answere the messengers of the Gentiles that the Lord hath established Zion and the poore of his people shall trust in it I Had rather interpret this of all Nations simply then of any one in particular for as soone as strangers are entred into a Citie they are wont to inquire what is done there to the end they may get some newes It is as much then as if he had said What answer shall they giue to strangers when they shall inquire after newes What shall be the common talke after the Philistims be vanquished This The Lord hath established Zion His meaning is then that the ouerthrow of the Philistims shall be such an excellent pledge of Gods mercy towards his people that all shall thereby vnderstand fugitiues shall flee vnto Zoar an heifer of three yeeres old for they shall goe vp with weeping by the mounting vp of Luhith and by the way of Horonaim they shall raise vp a crie of destruction HE heere names other Cities for his meaning is to bundle vp all the Cities of this Countrie as it were in one fardle that they may be throwne into the same destruction with the rest as if he should say Not one shall escape Whereas he addes a little after Therefore the harnessed of Moab although the Hebrue particle be a shewing of the cause yet others expound it otherwise but it is a matter of no great moment The Prophets meaning is to shew that none shall be exempted frō howling seeing the strongest and most valiant amongst them shall do it Afterwards he shewes that euery one shall be so affected with his owne griefe that he shall not minde his neighbour In the 5. verse he takes to himselfe the person of a mourner or a sorrowfull person but it may seeme strange yea very vnfitting that the Prophet should bewaile the destruction of the Moabites for he should rather haue sorrowed at the calamitie of the Church and reioiced at the ouerthrow of the enemies But the Prophets are wont to take vpon them the person of those against whom they prophesie afflictions to the end they may represent their estate as it were vpon a stage or scaffold And thus they moued affections more then if they had propounded the doctrine simplie without this art And yet no doubt the Prophets trembled themselues at the iudgements of God yea euen at those which they threatned the wicked withall but that which I haue said is lesse cōstreined and agrees best as we may easilie discerne by common experience He calles them fugitiues which fled thence for his meaning is that those which shall escape frō Moab shall come vnto Zoar whom he compares to a heifer of three yeere old which is in her full force and strength and hath not yet brought forth nor felt labor nor the yoke but fetches her frisks and playes the wanton Now when the forces of the enemie presseth neere vpon a place then they flee to other Cities which hau◠not yet been assailed and which seeme to be furthest out of danger Zoar was such a one because the enemies had not yet ouerrun it but if any had rather expound this of the whole region I gainsay him not Iere. 48.34 because it seemes Ieremiah speakes in generall who notwithstanding borrowes many sentences from our Prophet vnlesse some had rather affirme that he there expresseth as well Zoar as Horonaim or rather the whole region which lieth between them If it be referred to the whole nation the sense will be that the Moabites who were nourished vp in pleasures and abundance of all good things felt no euill till it came vpon them from whence they grew proude And therefore to tame them it was requisit they should be driuen to Zoar which was farre remote from the Moabites thereby shewing that they could not saue themselues but by flying very farre off Those whom the Lord thus tenderlie fosters are heere admonished to be humble and not to prouoke the wrath of God against them by their pride and dissolutions How such ought to behaue themselues vpon whom God bestowes most of his benefits but to be sober yea euen thē when all things prosper with them in the best maner that can be wished as also to prepare for all changes when God shall be pleased to visit them By the mount of Luhith he describes other places of the countrie of Moab and sets forth the flight of this people and the sorrow that shall be thorowout the whole kingdome Whereas we haue turned They shall raise vp the crie others haue translated They shall breake or cleaue asunder with loud cries affirming that there is a transposition of letters and that the letter Gnain is doubled In this sense this verb should be deriued from Raah which signifies to breake or bruse but because this serues not much touching the principall I haue let that stand which is most approued so as the verb descends from an other which signifies to waken or raise vp If any had rather retaine the word To breake the sense is that there shall be a breaking and as it were a brusing of the members with sorrow and crying when one smites one arme against an other Vers 6. For the waters of Nimrim shall be dried vp therefore the grasse is withered the herbs consumed and there was no greene
somewhat more This noune comes of the verb to Transgresse as if we should say in Latine To exceed and therefore I haue thought good to translate it insolencie Ieremiah hauing mentioned their pride arrogancie speakes of hautines of the heart Iere. 48.14 29. I make no question but Isaiah and Ieremiah both meant that this people were so cruell in regard of their ouerweening loftines statelines that they would wax wroth and angrie vpon the least occasion and churlishlie aduance themselues against others This vice is alwaies ioined with loftines of mind Riches begets pride pâ—ide brings forth wrath and wrath is for the most part accompanied with outrage because the contempt of others is accompanied with pride and those who ascribe vnto theÌ„selues more then is meete are easily prouoked to anger vpoÌ„ the least occasion such can beare nothing and are not only inclined to wrath but to outrage also For by their good wils they would subiect euery man vnder them neither will they giue place by any meanes to any man whatsoeuer If euery one be not readie at their beck they take it in foule scorne Proude men doe easily bewray this their high stomack whereas the humble on the contrarie are of a louing disposition ioyned with modestie answerable thereunto and are soone intreated to pardon any that haue done them wrong His lies The Hebrues call the members of man or the branches of a tree Baddim and they also take this word for Diuination which is vsed in this signification in some other places Some thinke it is put heere by a figure for childreÌ„ others referre it to words or thoughts others expound it of strength or sinewes But in mine opinion it is taken rather for a foolish boasting because this noune is often taken for a lie and we shall see hereafter how this signification agrees best to this place The expositors also differ in the word Cen. The most translate That lies or words are not vpright others Moab vtters his vaine brags when he can not attaine his chiefe enterprise that lies are not true For the substance I am almost of their opinion neither doubt I but the Prophet meant to say that Moab vtters his vaine brags because he can not attaine to his chiefe enterprise For the sense of the words we shall best gather it out of the foure and fortith Chapt. of Ieremiah vers 30. for hauing there repeated the very words of our Prophet he presentlie addes by way of exposition They shall not do so as if he should say That which they haue resolued in themselues to do shall neuer come to passe Yet notwithstanding I am not of opinion that there should be a particle of similitude in the first member but rather of confirmation as it were by a negatiue because he declares that there shall be no stedfastnes in Moabs counsels neither should his diuinations or lies come to effect Thus the proude often determine of all things no otherwise then as if the disposing of them were in their owne hands and themselues exempt from being ruled by the prouidence of God Such pride saith Isaiah shall fall and whatsoeuer they promise vnto themselues concerning their power shall vanish like smoke Heereby wee are admonished that pride is greatly displeasing vnto God Pride displeasing to God and by how much the more men bee puffed vp in regard of their riches so much the neerer are they to their owne destruction Vers 7. Therefore shall Moab houle vnto Moab euery one shall houle for the foundations of Kir-hareseth shall yee mourne yet they shall be stricken HE sets forth that more plainely which he touched before to wit that this pride and crueltie which proceedes thereof shall be the cause of Moabs ruine Iam. 4.6 1. Pet. 5.5 For seeing the Lord resists the proud hee must needes take downe this haughtinesse vnder which the Church was miserably and shamefully trodden vnder foote According to which example the end of all proud persons must of necessitie bee lamentable Where it is added Moab vnto Moab his meaning is that there shall bee a dolorous song as it were when they shall make their mone one to another touching their calamities and shall weepe for one anothers griefes Some translate Because of Moab but vnfitly For it is by and by said that the houling shall bee generall or amongst the people For the foundations It sufficiently appeares that Kir-hareseth was the head Citie and the Kings regall seate but some thinke it to be a proper name others say it is appellatiue no doubt but the etymologie of the word was taken hence namely because it was built of chalke It may be also that it was called thus in regard of the height of the walles which were made of bricke Now this was a citie greatly renowned in that Country yet he rather names the foundations then the Citie it selfe because it should be raced to the grouÌ„d As if he should say You shall not lament the ruine of the Citie or buildings but the vtter subuersion of it because there shall nothing remaine of it They expound the word Necaim Lame I had rather translate it Hurt The particle which is set before it signifies as much as Certainely or Surely sometimes it is taken for But or Notwithstanding Those which take it in the affirmatiue expound it thus You shall surely mourne when you shall bee hurt or stricken that is to say you shall not neede to hire those that shall faine a mourning for you as they vsually doe at the buriall of some but you shall mourne in good earnest But I expound it Onely as if he should say All that shall remaine shall be stricken not one shall escape in safetie And by this maner of speech he expresseth the extreme ruine of that Citie shewing that those which liue shall not onely bewaile the calamities of others but their owne also because they themselues shall be stricken If the proud be thus sharply corrected let vs learne to carry our selues modestly and peaceably and freely to humble our selues vnder the mightie hand of God Vers 8. For the vineyards of Heshbon are cut downe and the vine of Sibmah the lords of the heathen haue broken the principall vines thereof they are come to Iaazer they wandred in the wildernesse her goodly branches stretched out themselues and went ouer the sea THe Prophet describes the destruction of the whole Country here vnder an allegorie It is very credible that it abounded with good vineyards which wee may easily collect froÌ„ this place and another like vnto it in the 48. of Ieremy vers 32. Now when the Prophets threaten any Countries with destruction they are wont to recite the chiefest things in them For example if wee were to speake of Picardie truely we would not mention vines as if we spake of Orleance or Burgondie The Cities which the Prophet describes in this verse are the head Cities in the Country of Moab He saith
neither doe I see how the word Branch should agree I confesse indeede that when they speake of vines the word Haruest is vsed but abusiuely It might also be translated Collecting yet would I not obstinately stand to contend about these two words because the sense will alwaies be one prouided that the foresaid word be taken for the gathering of fruits Thus then the text will runne well Although thou ceasest not from labour holding thy selfe hard at it from morning to night yet shalt thou gaine nothing by it because the fruit shall wither of it selfe by the shaking of the bowes or thy vines shall be spoiled Thus then by the figure Synecdoche vnder the verbe To plant hee comprehends a daily labour which husbandmen and vine-dressers take in the fields and vineyards Such a labour must needes bee very irkesome and proceeds from the very curse of God For if he that is destitute of possessions be oftentimes banished out of his Country hee will not be so much grieued as hee that inioyeth fruitfull lands especially if he haue bestowed any long time in husbanding of them thâ— Lord then meant to execute his vengeance vpon the Israelites because they had abused the abundance of the land and let loose the raines vnto all excesse The like punishment is also threated generally to all the wicked to wit that they shall rise early and labour extremeâ—y because it shall be without any fruit whereas on the contrarie those which rest vpon the Lord are well assured to reape the certaine fruit of their labours because the blessing of God accompanies the worke of their hands Reade Psalme 127.2 and 128.2 Vers 12. Ah the multitude of many people they shall make a sound like the noise of the sea for the noise of the people shall make a sound like the noise of mightie waters OThers expound Ah Woe as if it were a curse sometimes it is vsed as a word of calling as we haue seene heretofore But as I thinke it should rather signifie Alas in this place for he mournes for the calamitie which he foresaw would befall Israel be it that he doth it of a brotherlie affection or that he thereby would pierce the deeper into the hearts of this senselesse and blockish people No question but the Prophets feared the vengeance of God whereof they were the Heraulds more then any other and howsoeuer they sharplie threatned the people as in regard of the person they susteined yet did they neuer so cast off the affection of loue but they alwayes had compassion of those that should perish Notwithstanding the consideration of the couenant which God had contracted with the seed of Abraham was the cause of this and we see that this affection was in S. Paul who desires to be accursed for his brethren the Iewes Rom. 9.3 When Isaiah then sets the matter thus before his eyes it could not be but that he was touched with extreme griefe Now in that he sets this destruction before the view of the Israelites as if he himselfe beheld it it is to confirme his threatning as wee haue shewed elsewhere The word multitude is set downe because the armie was gathered of many and diuers nations whereof the Monarchy of the Assyrians was composed By the similitudes which he addeth afterwards his meaning is only to amplifie his speech for he compares the enemies to a Sea or deluge which drownes the whole countrie Vers 13. The people shall make a sound like the noise of many waters but God shall rebuke them and they shall flee farre off and shall be chased as the chaffe of the mountaines before the wind and as a rolling thing before the whirlewinde ALthough he seemes to continue on the threatning which he began before yet doth he now begin to comfort the faithfull by repeating again the very same words with the former as if he should say It must needs be that those who haue forgotten God should be chastised and as good as ouerwhelmed for their wicked reuolt but the Lord according to his wonted goodnes will represse the ouermuch crueltie of the enemies for hauing once serued himself of their rough dealing he will finde a meanes well enough to beate them backe and chase them away See heere a singular consolation by which he meant to put the faithfull which remained in good hope Now he speakes not of the Iewes onlie as the most haue imagined for hitherunto he hath directed his speech vnto the ten Tribes amongst whom no doubt there were some that truly feared God who had been left in a desperate case if they had had no promise whereon to rest By these similitudes he describes horrible stormes tempests for when the holy Ghost would comfort the faithfull he sets those things before them which are wont most of all to terrifie and cast downe their spirits to the end we might learne that it is easie for the Lord to still all the violence of tempests be they neuer so furious And looke how he hath the sea the winds and tempests at his command so easilie can he curb the rage and violence of their enemies Therefore he by and by after compares the Assyrians to straw or stubble for howsoeuer their furie was terrible to the Israelites yet the Prophet shewes notwithstanding that they are no more in Gods account then straws or rushes because without any paines whatsoeuer he will scatter all their preparations They were not then to iudge of their forces and power according to sense As oft therefore as wee see that the wicked haue gotten the bridle in their necks to runne vpon vs for our destruction let vs arme our selues as much as is possible with this meditation A meditation of great vse True it is that we see no matter of hope left but God seeth a meanes readie to bring all powers that are raised vp against vs to nought The word Galgal signifies a round thing which the wind driues easilie away Vers 14. And loe in the euening there is trouble but afore the morning it is gone This is the portion of them that spoile vs and the lot of them that rob vs. THe sense is this looke how a tempest raised vp in the euening appeares not in the morning if it be by and by appeased so also shall it come to passe that immediatlie after the enemies shall be driuen away you shall suddenlie espie beyond all hope a sweet and quiet calme The Prophet meant to set down two things first that the rage of the enemies shall suddenlie fall vpon them secondly that the spoile which they shall make shall not last very long For as the Assyrians rose suddenlie against the Israelites so also they were soone brought to nought All the faithfull ought to gather great consolation from this place as oft as they see things troubled and confused A Consolation and fearefull changes to approch for is all this ought else then a tempest which the Lord will easilie still Tyrants
safe He calles them a terrible nation because they should be an astonishment to all those that should behold them being disfigured with such horrible calamities For I cannot approue of their iudgement who expound this of signes and wonders which the Lord shewed amongst the Iewes to make them feared of all he hath regard rather to that place of Moses where it is said The Lord shall make thee an astonishment and a wonder Deut. 28.28.37 also the nodding of the head and a prouerb and derision is vsed in other places Iere. 18.16 19.8 25.18 He signifies a people then whose sight shall be so fearefull that they shall be an astonishment vnto all and we know that as this was foretold so also did it come to passe to the Iewes When it is said on euery side it is as much as if one should draw lines and that they should be so well knit together as there should no place be left emptie betweene them or as if an husbandman made such furrowes in his field that he leaues not one clot of earth vnturned vp or broken Thus was this people beaten downe and broken By the floods he meanes a great armie of enemies to wit or the Assyrians Now he alludes to that which he said before in the 8. Chapter vers 6. to wit that the people being discontented with their little riuer Shilo desired rather roaring and violent waters After then that they had called theÌ„ forth for their succor they were ouerwhelmed by them as with a deluge So that the cause of all this ill successe was for that they coÌ„tented not themselues with Gods promises but sought out strange helps If now then this commandement giuen to the swift posts be taken as froÌ„ the person of God thence we gather that he doth not alwaies assist his elect at the first brunt but withholds his help till things be growne to a desperate estate For he sends not a ioyfull and happie message to those that were in safetie or to those that were onlie lightlie touched with the rod but to a nation spoyled and trodden vnder foote yet in that he commands them to hasten his meaning is that the iudgement shall be sudden and vnlooked for so as light shall shine out of darknes as it were euen in a moment Vers 3. All yee the inhabitants of the world and dwellers in the earth shall see when he setteth vp a signe in the mountaines and when he bloweth the trump ye shall heare HE shewes that this worke of God shall be so excellent that the Iewes shall not only perceiue it but all the inhabitants of the world also These words which are put in the future tence are by some translated in the Imperatiue according to the scripture phrase but it agrees best to take it in the time to come As if he should say euen the people farre off shal â—e witnesses of this calamitie because all shall behold thâ— stâ—ndard and shall heare trumpets sounding thorowout the world And hence it shall appeare that this warre was not raised vp by men but that God himselfe will shew that he is the only author of it and that by excellent witnesses When warres are made euery man discernes what is done openlie but the greater part of men attribute both the beginnings and issues thereof vnto fortune Isaiah contrariwise shewes that all these things ought to be attributed vnto God because he will plainely manifest his power by a new and extraordinarie meanes for he works so sometime that his hand is hidden and his worke vnknowne vnto men And sometimes againe he shewes his power in such wise that euery one is constrained to acknowledge it and that is it which the Prophet meant to say in this place Vers 4. For so the Lord said vnto me I will rest and behold in my tabernacle as the heate drying vp the raine and as a cloud of dew in the heate of haruest AFter he hath threatned the destruction of the Ethiopians or of their neighbours and hauing therewithall shewed that great consolation should thereby redound to the Iewes or else by way of a flout hauing derided the foolish confidence which deceiued them now he addes that God will so moderate these confusions that he will in the end gather his chosen people vnto himselfe The particle Ci which I haue translated Furthermore is sometime put for shewing the cause sometimes aduersatiuelie But the latter sense in this place seemes to agree best the reason is because the Prophet preuents a doubt which might otherwise haue greatly troubled the consciences of the weake For when wee see things in an vproare there is a vaile forthwith spread as it were ouer our eyes which takes away from vs the sight of Godâ— prouidence for the estate of this people whose destruction he threatens was such that this prophesie might seeme a fable or matter of scorne for as we may collect there was no danger nor change to be expected Some referre this to the person of Isaiah as if he satisfied himselfe by depending vpoÌ„ that which God had reuealed vnto him that is to say as if hee had now quieted and setled his minde which indeed wee ought to doe after we haue heard the voyce af God waiting assuredly for the accomplishment of that which is foretold vs. As Abacuk saith I will stand in my watch-tower Abac 2.1 But I rather think that the Prophet recites that which the Lord6 had reuealed vnto him and that the Lord himselfe pronounceth this sentence with his own mouth as if he should say I will rest that is I will hold me still and do nothing for the word also signifies to See Now hee which lookes earnestly acts nothing but onely contents himselfe with beholding that hee sees with pleasure and delight Hereunto serues also the word Tabernacle as if the Lord should rest himselfe on â—he roofe of an house 〈◊〉 on the contrary hee is said to ascend into his iudgement seate when he auengeth himselfe vpon the wicked behauiours of the vnbeleeuers for these phrases of speech are fitted to our capacitie Vnlesse any had rather affirme that the Prophet alludes to the Sanctuarie so as howsoeuer the maiestie of the Lord may seeme to be hidden for a time from this afflicted people yet should not his rest be vtterly without fruit The summe of all is this that howsoeuer all things should be coÌ„founded so as one might imagine that God would meddle no more with the gouernement of the world yet doth he take his ease on this wise as you would say of set purpose euen as if hee were shut vp and fallen asleepe in a chamber minding to manifest the fruite of this his rest in due season As the heate drying up Isaiah doth yet better expresse that which hee hath said before by this similitude Wee may apply it to the Prophets meaning two waies First as if God being awaked out of his sleep wold shew such a gracious couÌ„tenance as should
libertie to themselues to act whatsoeuer their fansie driues theÌ„ to Whether of the two expositions we receiue the summe will be this That the Egyptians who esteemed themselues in the first ranke and the most renowned among men shall fall into the power of another and shall be oppressed vnder an hard bondage to wit vnder a mighty King against whom none shall dare to oppose himselfe By this we may see how great the folly of such men is who desire a mighty King that ruleth ouer many Countries as also how iustly they are punished for their ambition which yet notwithstanding cannot be reformed though so manie experiences do daily fall out in the world France and Spaine boast at this day that they are subiects to so mightie Princes but they shall feele to their smart how profitable such a false pretence of honor is to them But we haue spoken of this matter before in another place Chap. 8.6 7. Vers 5. And the waters of the sea shall faile and the riuers shall be dried vp and wasted 6. And the riuer shall goe farre away the riuers of defence shall be emptied and dried vp the reedes and flags shall be cut downe HE goes on with that which he began before to wit that the fortresses in which the Egyptians kept themselues so strongly and in such securitie should auaile them nothing at all For they seemed to be impregnable because they were inuironed with the sea with the riuer Nilus and with many strong places and the histories testifie that the passages whereby they entred into the Country were very difficult because there was no mouth or entrance into Nilus for which cause they could easily repulse the ships which came to land there Thus they glorified much in this goodly seate and place that was so strong by nature euen as the Venecians at this day seeing themselues so strongly inuironed with deepe and long riuers thinke themselues altogether inuincible But such fortresses and defences are vtterly vnprofitable Defences serue vs to no vse when God is minded to correct vs. Nor the strong man in his strength when God is purposed to chastise vs. Hereunto serues that which hee addes touching their munitions He alludes to the causes which not onely let and hinder the ouerflowings of Nilus but also kept thâ— whole land as if he should say You shall need no such things because Nilus it selfe shall be dried vp But it is very certaine that this riuer was neuer drawne dry and yet hath the Prophet foretold nothing which was not fulfilled We must therefore call to minde what wee haue said in another place to wit that these desolations are represented in liuely colours before vs as well in regard of our dulnesse as also to set forth the thing performed as it were euen in our view For it is very necessarie we should haue such a spectacle as might moue our spirits and quicken vs vp to consider of the iudgements of God which wee should easily contemne if by this meanes we were not preuented Obserue we then this pride of the Egyptians who had abundance and diuers sorts of riches neuer imagining that it was possible for them to be humbled by so fearefull a ruine He mentions the rush and â—eede because there was abundance of them which serued to sundry purposes vnlesse any had rather say he meanes that the marshes and ponds shall be drie Vers 7. The grasse in the riuer and at the * Or mouth head of the riuers and all that groweth by the riuer shall wither and be driuen away and be no more AT the mouth Others translate Riuers but he vnderstands it rather of the spring it selfe which is seldome or neuer drawne dry although it may fall out that floods and riuers may waxe dry He takes the mouth then for the head of the riuer which shall so dry vp that no place in the Country shall be watered by it And howsoeuer the head of Nilus was very far off yet is it not without cause that the Prophet threatens that this riuer from whose ouerflowing the fertilitie almost of the whole land proceeded should be dried vp euen to the very head and spring it selfe For it seldome raâ—ned in this Country but Nilus perfoâ—med that office for them euery yeere and fit ouerflowed but sparingly it presaged want and famine This is the reason why the Prophet threatning the drithe of it threatens therein the barrennesse of the whole Country And for this cause also he saith that there shall be such want euen in the â—ead it selfe from whence the waters should flow forth that the grasse shall be dried vp Vers 8. The Fishers also shall mourne and all they that cast angle into the riuer shall lament and they that spread their net vpon the waters shall be weakened ISaiah hath respect still vnto the estate of Egypt We haue shewed in the 16. Chapter A note touching the vsuall course which the Prophets hold in their writings vers 8. how the Prophets are wont to vse these liuely descriptions as when they prophecie against any Country they specially mention that with which it most aboundeth as also that for which it is most renowned If it be a Country of vineyards then they mention vines if it abound with gold they mention that also if with siluer then they speake of siluer So prophecying here against Egypt he speakes of fishing because this region was waterish and abounded with manie riuers I wil not reiect their translation who translate the verb Amal To cut off but the best interpretation is They shall be weakened for this answers to the sorrow and griefe of which he spake before Now we know that there were great numbers of fishers in this Country which was not the least part of the riches of Egypt When the Fishers then should be taken away of which the Country was full in which trade also consisted a great part of the riches of the Eyptians it must needes follow that they should be much weakened As for example if draperie should be taken from a people which are accustomed to liue vpon it great pouertie must needes ensue He therefore notes a wonderfull change of the whole Country Vers 9. Moreouer they that worke in flaxe of diuers sorts shall be confounded and they that weaue nets AS he spake before of their sorrow so now he speakes of their shame because those who before liued well and at their case vpon this trade should gaine nothing any longer by it Now these occupations depend one vpon another to wit fishing and net making And yet some doubt whether he speakes onely of net makers or no for if we take the word Serikâ—th for all exquisite linen it is very likely that this is to be referred to those weauings which are the fairest when they are made of small fine threed We also know that there are clothes of very great price made in Egypt And it shall not be amisse to
felicitie is powerfull and mightie in deed but that our wisdome is so likewise The Apothegme of this elegant Orator seemes a goodly one at the first blush but seeing he takes wisdome and prudence from God to giue it vnto mortall men such a parting of stakes is no lesse sottish then wicked For what blasphemie is it to attribute a prouideÌ„t counsell vnto men only leaue to the Lord an happie fortune If any now dare leaue those meanes by which the Lord doth instruct vs Those that seeke to coniurers are most worthie to be confounded with shame and dishonor to haue recourse to the impostures of the diuell truely such a one is most worthie to be deceiued with shame and great dishonour for he seekes the remedies which are not and despiseth those which God offers him Vers 13. The Princes of Zoan are become fooles the Princes of Noph are deceiued they haue deceiued Egypt euen the corners of the tribes thereof ZOan was one of the chiefe Cities of Egypt Noph was also very much renoumed but we can not certainly iudge what Cities they were vnlesse any shall take it to be Alexandria the antiquitie and wealth whereof may be gathered from many places of the scripture Whereby also their error is refuted who say that Alexander the Great built it For albeit it was often laid waste before yet he neuer built it vp againe whollie but only repaired it Now it appeeres by the third Chapter of Nahum vers 8. that it was once a free Citie and had league with the Egyptians being as greatlie renoumed as any Citie in the world He rightlie affirmes then that the beginning of her destruction came because of her follie Wherein the chiefe streÌ„gth of a coÌ„mon-wealth consists For the chiefe strength of a common-wealth or of a kingdome consists in counsell and wisdome without which neither riches nor multitude of men do profit any thing I take this word Angulum which signifies a corner by way of similitude for the principall part of the building whereupon the whole weight resteth so that I had rather reade it in the nominatiue case then in the accusatiue because it should be referred as I take it to these wise men vpon whom the Egyptians relied as securely as though no mishap could possiblie befall them But Isaiah tels them that this leaning-stock is too weake because the resting ouer-confidentlie vpoÌ„ their counsels was the destruction of Egypt Therefore after a taunting maner he condemnes this deceitfull wisdome which indeede rather deserues the title of vanitie and follie because it is separate from the feare of God For men not only abuse this excellent gift of God but they are also puffed vp with vaine ambition and subtletie which pleaseth them farre better then true wisedome Besides there is also a diuellish furie in them for they quite suppresse the prouidence of God referring all these euents whatsoeuer to the capacitie of their owne braine This is the cause why the scripture cries out so often against such wise men shewing all their wit to be meere madnes For they take that vpon them which belongs to God whereby they commit horrible and intolerable sacrilege We neede not meruaile then if the Lord shew fearefull examples against such wisards For howsoeuer they be ingenious and quicke witted yet they stumble and misse the marke euen in small matters casting themselues into such great dangers as a simple clowne or artificer could haue easilie auoided and foreseene Let this be a warning vnto vs lest we waxe proud in heart in attributing some praise of wisdome to our selues If so be wee haue any prudence and dexteritie in vs let vs wholly refer it to the free liberalitie of God and keepâ— our selues within the rule of modestie and sobrietie For if we make the Lord the stay of our wisdome wee haue a sure corner stone The surest corner stone which can neuer bee beaten downe nor ouerthrowne Vers 14. The Lord hath mingled among them the spirits of errors and they haue caused Egypt to erre in euery worke thereof as a drunken man erreth in his vomit BEcause it was incredible and vnexpected that the leaders of so wise and politike a people should ouerthrow the Country by their folly therefore the Prophet attributes the cause of it to the iudgement of God to the end the Iewes should not be as it were hood-winked in so excellent and memorable an example For prophane men are wont to attribute Gods iudgements to Fortune when any thing that is new and vnlooked for falles out now he speakes by way of similitude as if hee should say euen as wine is powred into a cup or glasse so will the Lord make the wise men drunke by powring the spirit of giddinesse into them that being at their wits end becoÌ„ming senselesse they may be made vnable either to say or doe any thing rightly The cause why they deceiued Egypt then was because themselues were deceiued first And in that the Egyptians suffered themselues to bee so abused and were not able to keepe themselues from it therein may we see the iudgement of God vpon them How God is said to depriue men of wisedome and counsell And yet Isaiah makes not God so the author of this their senselesnes as if the Egyptians might haue laid the blame vpon him But thus stands the case men of themselues haue neither vnderstanding nor iudgement for whence comes wisdome but from the Spirit of God which is the onely fountaine of light vnderstanding and trueth Now if the Lord takes this his Spirit from vs what haue we to charge him withall Hee is bound to vs no way at all and in that he is liberall in giuing to men it proceedes from his meere fauour So then when soeuer hee smites mens hearts with the spirit of giddinesse and error he doth it alwaies vpon iust causes howsoeuer I grant they may be hidden from vs. But for the most part he punisheth the wicked who haue lifted vp themselues against him with this blindnesse as it happened to the Egyptians who being swollen with an opinion of their owne wisdome were ready to burst with pride despised all in regard of themselues It is a superfluous matter then to dispute of predestination in this place seeing the Lord punisheth them for a notorious vice Wherefore when hee blindes or giues them vp hee cannot be accused of crueltie for it is a iust chastisement of their rebellion and wickednesse neither can he which punisheth mens iniquities be called the author of euill Let vs now shew after what manner God inflicts this punishment vpon them How God works iustly by euill instruments He deliuers them vp to Satan who effects this for he it is properly who sowes the spirit of error and frowardnesse in mens hearts but because hee acts nothing but at Gods commandement it is said that God doth that which Satan indeed doth For where it is commonly said This oâ—
and what we should vowe and fulfill There was neuer any libertie giuen vs to vow whatsoeuer wee list the reason is because we giue our selues the raines too much and suffer our selues to rush against God in all things being more impudent in this behalfe then if we had to deale with men Now ye see the cause why it was needfull that men should be restrained by some bridle euen to the end they might not giue themselues ouer-great libertie in Gods seruice and religion Seeing it is thus we may all see that God approues of nothing but that which his Law confirmes and reiects all things else as a strange and superstitious worship What soeuer then any man voweth of his owne head without warrant from Gods word can not be sound Note and if he fulfill it he sinnes double first for vowing foolishlie as if he toyed and plaid the foole with God secondly for accomplishing that which he hath rashlie vowed without warrant whereas he ought rather to haue repented himselfe and to haue forborne the doing of it So farre off is it then that such vowes do binde any man that on the contrarie hauing acknowledged his fault and rashnes in so doing he ought to change his mind and to cease from performing of it If any now shall make enquirie touching Papisticall vowes it is easie to proue that they haue no affinitie with Gods word For if those which they esteeme lawfull and the most excellent aboue the rest are wicked and vnlawfull Vowes of Monks as the vowes of Monks are what may wee thinke of the rest They vow perpetuall Chastitie as if it were granted to all in a like measure now wee know this gift is rare neither is it promised to all no not to those who otherwise are indued with great and excellent graces Gen. 11.29 25.1 Abraham was of an excellent faith and constancie of singular meekenes and holines yet had he not this gift Christ himselfe testifies that it is not giuen to all euen then when his Apostles so highlie commended single life Math. 19.6.10.11.12 and S. Paul saith the like 1. Cor. 7.7.9 He then which hath not this gift of continencie and yet vowes it doth ill Presumption in any to vow single life and shal be iustlie punished for his presumption Hence haue come those infinite shamefull examples whereby God hath iustlie punished such pride in the Papacie They vowe pouertie also Wilfull pouertie as if it were vnlawfull for them to inioy any thing of their owne yet doe they abound in wealth aboue all men is not this a plaine mocking of God Papists vows of obedience meere rebellion As touching the obedience which they vow it is nothing else but meere rebellion for they shake off Christes yoke to subiect themselues to men Others vow pilgrimages Pilgrimages to eate no flesh to keepe certaine dayes and other things full of superstitions Others vow vnto God fond and doltish toyes as if they had to deale with a little child for we are ashamed to make such promises vnto men amongst whom nothing is confirmed vnlesse both parties be first agreed betweene themselues and doe allow of one anothers fact Note Surely we should much lesse enterprise ought in Gods seruice vnlesse wee haue good warrant for our deede out of his holie word What seruice will you call that where the statutes of God are nothing accounted of and where the will of man only takes place Can this be acceptable vnto God thinke we Nay shall it not rather be termed superstition which S. Paul so much detesteth Coloss 2.23 Those which make such vowes then do brag in vaine that they serue God therein as if this place any thing at all fauored their conceit because the Lord detesteth such worship Vers 22. Wherefore the Lord shall smite Egypt he shall smite and heale it for he shall returne vnto the Lord and he shall be intreated of them and shall heale them NOw the Prophet concludes that which he had said before to wit that the chastisement whereof he spake should be profitable to the Egyptians because it should be as a preparatiue to bring theÌ„ to repentance as if he should say The affliction wherewith the Lord shall smite Egypt shall turne to the singular benefit and good thereof Those who reade He shall smite with an incurable wound do interpret this place amisse and do much diminish the Prophets meaning for he shewes that the wounds shall be profitable because God will vse them as a meanes to bring them home Whence we are to gather that we should neuer refuse to be chastised of the Lord seeing he doth it for our great good in regard that impunitie ingenders a greater licence to commit sinne And because men are wonderfullie prone in giuing themselues the raines whilst God spares them therefore he himselfe is faine to preuent the mischiefe as we say which he doth by chastisements and afflictions that he might thereby prouoke and prick vs forward to repentance and amendment of life Loe heere an excellent example set before vs in Egypt who found grace and mercie at Gods hands although she was stuffed with superstitions and impietie and surmounted all other nations in idolatry But note the meanes how to wit by turning vnto God for this is the exposition of the former member Conuersion a kinde of resurrection from eâ—ernal death as if he should haue said God shal heale the Egyâ—tians because they shall conuert Let vs gather from hence that conuersion is as it were a resurrection from eternall death for we are but dead all the while we remaine vnconuerted but being once conuerted we enter into fauour with God and are deliuered from hell Repentance merits not remission of sâ—nnes Not that we merit this grace by our repentance but because by this meanes the Lord raiseth vs as it were from death to life To this repentance there is a promise added whence we gather that our requests are not in vaine when we craue pardon for our sinnes prouided that our repentance be not hypocriticall Now when the Lord saith that hee will be mercifull to the Egyptians hee therewithall shewes that they shall obtaine fauour immediately after they be once conuerted Conuersion and inuocation goe alwaies hand in hand It shall be a true conâ—ersion then when calling vpon the name of God shall follow it But this inuocation cannot be without faith for the wicked themselues may haue some knowledge of their sinnes yet none of them will haue their recourse to Gods mercy neither shall they euer be truely reconciled vnto him vnlesse they bee touched at the heart with the true feeling of that repentance which is ioyned with faith Rom. 10.14 The word Healing taken heere in a double sense And I will heale Hee repeates not that which he said to wit the Lord â—hall smite Egypt and heale it but he promiseth to heale it in another signification that is
with his own mouth may also answer and by good right say that he is their God This priuiledge is indifferently granted both to the Egyptians and Assyrians But although the Prophet meant to make these strangers companions with the Iewes which were the houshold-people of God yet he distinguisheth their degrees by speciall markes For in calling the Egyptians Gods people he meanes that they are partakers of that honour which God vouchsafed onely to the Iewes He adornes the Assyrians with the proper title giuen to the Church saying that they are the worke of his hands The Church as we haue said elsewhere is called the worke or workemanship of God Eph. 2.10 because the faithfull are reformed by the spirit of regeneration to the end they may beare the image of God Thus by the worke of the hands meanes not our creation The meaning of this phrase The worke of mine hands If our new birth be the workmanship of God ought we to attribute any thing to our selues as we are made men but regeneration as wee are created vnto newnesse of life that so being separated from the world wee may bee made new creatures Whence wee perceiue that in the matter of our new life we ought to attribute nothing vnto our selues because wee are altogether the workmanship of God But when the Prophet speakes of Israel he adornes him with his preheminence to wit that he is the heritage of God to the end hee might still retaine the right and honour of the first borne among his new brethren For this word heritage hath a greater emphasis in it then we thinke commonly of For questionlesse that same couenant which God made fiâ—st with them gaue them such a priuiledge as could not be disanulled by their vnthankfulnesse because the gifts callings of God are without repentance as Saint Paul teacheth Rom. 11.29 Ephes 2.12 Which shewes that they are the first borne in Gods house The Iewes Howsoeuer then that the grace of God bee now shed forth and spread abroad further of yet cease they not to hold the first degreâ— not by their merit but by the stedfastnesse of the promise THE XX. CHAPTER Vers 1. In the yeere that Tartan came to Ashdod when Sargon King of Ashur sent him and had fought against Ashdod and taken it IN the former Chapter Isaiah prophesied of that calamitie threatned against the Egyptians therewithall promising them Gods mercie now repeating againe the same argument hee shewes that Israell shall be confounded by this chastisement of Egypt because they put their confidence in them He also ioines the Ethiopians with him Whence we may coniecture that the Ethiopians were ioined in league with the Egyptians which I haue touched heretofore and shall touch it again in the 37. Chapter First The time of this prophecie we are to note the time of this prophesie for necessitie did presse the Iewes in such wise then that they were constreined to seeke help of other nations 2. King 18. â—7 The holie historie witnesseth that Tartan was one of the Captaines of Senacherib for which cause we must needs acknowledge that this Sargon was Senacherib who as wee may see by this place had two names We are likewise to consider in what case the state of Israel was for the ten Tribes had been led away captiue and it seemed that the kingdome of Iudah was vtterlie wasted in regard the whole Countrie was almost conquered Ierusalem excepted which was besieged by Rabsache Tartan on the other side laid siege against Ashdod Tartan Rabsaris and Rabsache 2 King 18.13 17. Now in the 17. verse of the 18. Chapter there are three Captaines named whence wee rightlie collect that Sennacheribs camp at that time was diuided into three parts that so at one instant all being amazed and troubled and some put to their shifts the rest might haue no opportunitie to aid and succour one another The Iewes therefore had no other refuge but to seeke for help of strangers The Prophet in the meane whilâ— is sent from God to tell them in flat termes that it is but in vaine for them to depend vpoÌ„ the succour of the Egyptians who were alreadie pursued euen by Gods immediat hand and so farre was it off that they should be helpfull to others that they were scarce able to defend themselues against their enemies Thus the Iewes were to know for certaine that they were iustlie punished for their infidelitie because they left God to flee for help to the Egyptians The drift and â—ope of this prophesie We are heere then to obserue the drift and scope of the text for it is not Gods meaning to admonish the Egyptians but to correct the infedelitie of his people which infidelitie often caried them away to false and peruerse hopes That the Prophet might teach them therefore to rest vpon God alone he heere sets before them what issue and successe they should haue froÌ„ these vaine helps which they so greedily sought after Now this admonition doubtlesse was very seasonable because the Egyptians had now begun to hinder the passage of the Assyrians and had constreined them to returne from whence they came which was the best newes the Iewes could possiblie heare tell of But to the end they might not reioice too much in these goodly beginnings he threatens that this succor shall turne into smoke because the Ethiopians and Egyptians shall in short space be ouercome to their great disgrace and confusion Vers 2. At the same time spake the Lord by the hand of Isaiah the sonne of Amoz saying Goâ— and lose the sackcloth from thy loines and put off thy shooe from thy foote and he did so walking naked and bare-foot TO the end the Lord might confirme this prophesie by some externall signe he commands Isaiah to walke naked For if the Prophet had done this of his owne head he had iustlie deserued to haue been mocked for his labor but in regard he did it at Gods bidding there is nothing to be seene in him which is not worthie of admiration yea of great feare Vnder this nakednes and such other signes there are weightie matters included besides God neuer did any thing either immediatlie by himselfe neither yet by any of his seruants but the reason of it is forthwith declared Thus Isaiah walks not naked only but shewes what his drift is that is to say why the Lord enioined him to do it otherwise the false Prophets might imitate the seruants of God changing themselues into diuers fearefull formes to dazle the eies of simple people and so get estimation but such signes are nought worth because God is not the author of them Papists readie to set vp new Ceremonies in stead of true Sacraments Whâ—t rule must be opposed against popish Ceremonies Which we are diligentlie to obserue in regard of the Papists who are readie to aduance and set vp new Ceremonies in stead of true Sacraments This is the rule which
Christ calles the office of teaching The keyes of the Kingdome of heauen Mat. 16.19 those therefore that wearie themselues to finde out some secret and hidden mysterie in this place which is so plaine and manifest shew themselues but too sottish and ridiculous seeing there is no neede at all of any such deuices Why so Because the Ministers open heauen by the preaching of the word and bring men to Christ who is the onely way He takes the keyes in this place therefore for the gouernment of the Kings house in regard the chiefe trust of it was committed to Eliakim in his time Vers 23. And I will fasten him as a naile in a sure place and he shall bee for the throne of glorie to his fathers house WEe must supply a particle of similitude here and therefore I haue put this word As in the text By faithfull he means a sure and firme place for this word is deriued of the word Trueth which is alwaies accompanied with stedfastnesse and assurance And for that cause the Hebrewes take Truth for a thing sure and certaine The Prophet vseth an elegant similitude out of which the faithfull Magistrates who are but a few ought to gather a singular consolation For thus they may conclude with themselues that they are not onely raised by the Lord to this degree of honour but that they are confirmed and fastened in it as if they were fixed thereunto by his immediate hand And to say the trueth looke where the feare of God beares sway there must needes be stedfastnesse For the power and thrones of Kings is established by iustice as Salomon saith Pro. 16.16 Neither doth it serue to comfort Princes onely to the end they may bee able to passe thorow all dangers with a resolute mind but also that they may execute their office constantly and without distraction so as they neede not quaile nor faint for anie cause nor to feare any danger But alas how few are there that taste this doctrine truely All are almost like Ieroboam thinking that religion ought to stoope to them which they like and allow of no further then they see it to be for their benefit nay they sticke not at all to disguise and alter it at their pleasure as for God and his true religion they set the care thereof in the last place What wonder is it then that they are alwaies in feare of themselues in their affaires bâ—ing neuer at peace and quiet for they seldome or neuer set any time apart to thinke vpon him from whom proceedes all strength and power The cause of treasons Thence come treasons thence arise cruelties auarice violence and all manner of fraudes and oppressions wherein Princes now ouerflowe more impudently then anie other Yet are there some in whom wee may perceiue that which is said heere touching Eliakim the Lord keepes maintaines and blesseth the duties of equitie and iustice wherewith he hath adorned them If God seem to blesse tyrants in suffering them to florish for a time much more such as are nursing fathers to his Church For if he suffer the very tyrants to raigne for a time in regard they obserue some forme of gouernement how much more will he blesse Princes when with a good and vpright heart they maintaine trueth and equitie and promote Gods true worship and seruice He that is the perpetuall maintainer of iustice will hee not defend and establish such a Prince more and more Vers 24. And they shall hang vpon him all the glorie of his fathers house euen of the nephewes and posteritie of small vessels from the vessels of the cups euen to all the instruments of musicke THis is as much as if hee said that Eliakim shall discharge his dutie in good sort so as he shall not deale negligently in it Whence we gather Princes are not aduanced to liue idly Dominion an heauie burden if men performe their duties that God aduanceth not Princes vnto honour to the end they should bee idle and giue the reines to their lustes and affections For dominion and authoritie is a burden of great waight and labour if so be men performe their duties as they ought to doe farre from the practise of these dumbe idolles who thinke God hath lifted them vp into the seate of honour to no other end but to fare deliciously and to wallow themselues at their ease in all manner of pleasures But if a Prince will execute his office aright hee must prepare himselfe to vndergo much turmoile Neither must we thinke that this similitude of the naile should not sute well in regard of gouernment for hereby is signified Gouernment a burden full of businesse a burthen full of businesses and troubles I also know well enough that similitudes agree not alwaies in euery thing but in the speciall drift whereat they aime Now in that hee speakes of the house of his father doubtlesse Eliakim was of the royall blood And therefore by successours I not onely vnderstand his next kinsfolkes but the whole familie of Dauid He then shall haue the charge of all that shall bee in the Kings house When he addes the childrens children he therewithall teacheth that this gouernement shall be of long continuance so as it shall not last one mans life onely but it shall be extended to those that shall come a long time after Princes should not onely care for the welfare of the Church for their owne times but for the posteritie after them For good Princes not onely profit the Church and Commonwealth for their owne time but those also which come after them to whom they leaue such wholesome lawes ordinances statutes and markes of good and iust gouernment that the successors dare not albeit they be wicked breake out into all licenciousnesse at the first yea they are compelled in despight of them to retaine something that is good for modesties sake This hee shewes shall come to passe in Eliakim whose gouernment shall be so vpright that his very successors shall feele some fruit of it From the smalest vessels Vnder a figure he shewes that iustice shall be administred with equitie and the right aduanced and it is as much as if he had said that Eliakim shall not onely deale well with the great ones but that he shall haue respect to the meanest also But because this is very rare in a Prince he is much more worthy of praise then if he should onely fauour the rich and mightie For the rich haue meanes enough to keepe themselues froÌ„ hurt but the weakest are put to the walles as they say and the poore are a pray and spoile to others and who is it almost that will defend the innocencie of their cause By vessels the Hebrewes vnderstand all manner of instruments and this signification extends very far When he mentioÌ„s * Or bâ—gpipes instruments of musicke he explaines that which he had said in a word for this serues to the exposition of the
Prophet speakes of the discomfiture made by Alexander diuide the clause of the verse F om the land Cihttim and conioyne it thus This was reuealed vnto them from the land of Chittim But I rather render it thus They shall come no more from the land of Chittim that is to say that the Greekes might neither goe nor come as they were wont For by Chittim the Hebrewes vnderstand the Greekes and Easterne people and it is as if hee should haue said The traffique of the Greekes shall cease so as their ships shall no more arriue there And vnder it he also comprehends the Egyptians Cilicians Italians and other nations When he saith This was reuealed vnto them wee may fitly vnderstand it as well of the Greekes as of the Tyrians If it be referred to the Greekes the sense will bee that as soone as newes shall come of the destruction of Tyre they shall then saile no more thither as they were wont for they shall flee this port with as much feare as if it were a rocke And this sense I doe more willingly receiue notwithstanding I reiect not the other to wit that the Prophet confirmes his prophecie as when wee ordinarily speake of a thing that shall surely come to passe wee say Looke to it for this appertaines to thee Vers 2. Be still yee that dwell in the Iles the Merchants of Zidon and such as passe ouer the sea haue replenished thee HEe sets forth the ruine of Tyre more at large Now there is here a change touching the number in the word Iles for albeit he speakes in the singular number yet he vnderstands thereby the Iles of the MediterraneuÌ„ sea the people yâ— dwell beyond the sea but chiefly the borderers which sailed often to Tyre and vsually traded there He commands them to hold their peace and to be still because they shall no more trauaile thither His meaning is that they should be still as men confounded in regard of the great calamity which should befall theÌ„ in such wise as they should not dare to vtter one word For it could not bee but those nations which traded there must lose much when a Citie so replenished with marchandise was sacked As for example if Venice or Antwerp should bee now destroyed would it not redound to the great of many nations The Prophet makes speciall mention of the Sidonians The cause why the Prophet mentions the Sidonians not onely because they were neighbours but because these two cities had both one beginning Zidon was greatly renowned but yet it was much lesse in quantitie then Tyre It stoode vpon the edge of the sea and was two hundred * A Stade conâ—aines tâ—e measure of sixe score and fiue paces which was the length of a race when they ranne for a price or wager stades in distance from it Now they seemed so neere one to an other and so lincked together in merchandise that the Poets often take the one for the other Wee neede not doubt then but the Zidonians gained much more then others in selling and exchanging their commodities first in regard they were neighbours and secondly because of their continuall trading For the wealth of the Tyrians so flowed in vpon them that they were caried vpon their wings after the common prouerbe Thence is it therefore that their losse must be much greater then any others in this destruction of Tyre And that is the cause why the Prophet bids Zidon to bee ashamed in the fourth verse He addes which replenished thee speaking either of all in generall or because it was filled with the glut and multitude of men in regard that strangers came thither from diuers Countries farre remote from them or else because those which trauailed for gaine did therewithall inrich the Citie Vers 3. The seede of Nilus growing by the abundance of waters and the haruest of the riuer was her reuenues and she was a mart of the nations THe Prophets meaning is that the riches of Tyre shall not deliuer it from destruction He therefore sets forth the rich estate thereof so highly to the end euery one might know first Gods iudgenent and secondly that this was no small plague that was light vpon her And in the third place the worke of God did appeare to be so much the more manifest in regard that her destruction came suddenly when she thought on no such matter Moreouer he describes the wealthinesse of Tyre elegantly for because Nilus furnished her with corne and other necessary prouisions and that great quantitie of wheat was sent thither out of Egypt the Prophet saith shee had her fieldes as it were and her seede growing in the streame of Niluâ— The Venetians vse to say A prouerbe of the Venetiâ—ns Their reuenue is in the sea because nothing growes vpon the land but they get all prouision of victuals by their trade of merchandise And the Prophet saith the same of the Tyrians for it was almost vnpossible they should want food because Nilus furnished them therewith in great abundance But he takes this prop away from them as a vaine hope for they shall destitute them vtterly Isaiah therefore as hath been saide describes these things that all might the better perceiue the vengeance and wrath of God fallen vpon her Vers 4. Bee ashamed thou Zidon for the sea hath spoken euen the strength of the sea saying I haue not trauailed nor brought forth children neither nourished young men nor brought vp virgins THis verse is added by way of amplification We haue told you the cause why he spake of Zidon thus in particular before See vers 2. Now calles Tyre Sea by way of excellencie as if she alone raigned in the middest it That which is by and by added I haue not conceiued is spoken in the person of Tyre and thus he pleasantly derides Tyre who bragged of her Townes for Tyre begat or built other Cities very renowned She was in olde time much spoken of saith Plinie for the Cities which she built Plin. lib. 5. cap. 19. to wit Leptis Vtique and this Carthage the imitatrix of the Roman Empire meaning to rule ouer all the world and Gades also which was built vpon the sea Now all her wealth consisted in purple and scarlet The Prophet then brings in the Citie of Tyre lamenting her ancient glorie and excellencie Alas I am now no longer a mother and what hath it profited me that I haue nourished so many children and brought forth so many Cities For Carthage Carthage was wont to send presents to Tyre euerie yeere by way of homage and therein acknowledged her for her mother Thus it seemes that Tyrus surmounted all other Cities in dignitie seeing Carthage which was the second after the Roman Empire did in some sort submit it selfe vnto her But the Lord tooke all these ornaments from her in a moment in such wise that she laments as if shee had neuer had children Vers 5. When the fame comes to
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
not here of the cause of saluation neither yet what men are by nature but what God makes them to be by grace and what Citizens he meant to haue in his Church for of wolfes he can make lambs as we haue seene in the 11. Chapter But whilest we liue in this world we are alwaies farre off from that perfection which God requires and therefore we ought dayly to aime still vnto it but the Lord esteems vs only according to that good worke which he hath begun in vs The Lord accounts of vs according to that which himselfe hath wrought in vs. and accounts vs iust after he hath once brought vs into the paths of iustice For when he hath begun to correct and change our hypocrisie he doth therewithall call vs faithfull and vpright Vers 3. * Or It is an assured thought thou wilt keepe peace peace I say for they trusted in thee By an assured purpose thou wilt preserue perfit peace because they trusted in thee BEcause the Hebrue word Ieiser signifies a thing made created or a thought some translate thus Thou wilt keepe peace with an assured foundation as if the Prophet meant that those who continue constant in the tempests of this world because they rest vpon God shall alwaies continue in safetie Others turne it Thou wilt keepe peace by an assured purpose which comes almost to the same sense to wit that those who haue fixed their hearts vpon God alone shall be happie and blessed at the last For God promiseth not to be the protector of his Saincts further then they quietlie rest vpon his good pleasure without wauering But because the Prophet in one word saith It is a stable or stedfast decree let the readers consider if this be not more fitlie applied vnto God so as the sense will be The peace of the Church is built vpon the eternall and immutable counsell of God For the very principall point is that the faithfull stay themselues vpon this heauenlie decree lest they should be shaken by so many changes as dayly fall out in the world It is sure that wee ought alwaies to hope stedfastlie in God to the end wee may euermore feele his faithfulnes in keeping vs it is requisite also that the faithfull be neuer turned aside for any doubtfull or perplexed accident but ought to stick close to God only notwithstanding the fittest sense and that which agrees best with the Prophets words is that God hath purposed by an assured and immutable decree that all those which hope in him shall enioy euerlasting peace For if this stedfast purpose should be taken for the setled constancie of the faithfull it were in vaine for the Prophet to adde that reason to his speech which followeth for they trusted in thee Againe both kinds of speech would be improper to say that a cōtinuall peace should be forethought of in the conceit But this agrees very well that God will neuer deceiue vs of our hope when we trust in him Why Because he hath decreed to keepe vs for euer Wence it followes that seeing the Church depends not vpon the brittle estate of the world it is not therefore shaken nor tossed vp and downe by the sundrie changes which fall out euery day but is stayed vpon a rock firme and immoueable to wit the constant decree of God so as it can neuer be moued And thus as I take it here is a close opposition betweene the setled purpose of God and our vnsetled and wauering thoughts A close opposition betweene Gods setled purpose and our wauering thoghts for it happens euer and anon that any new assault driues our thoughts hither and thither yea there is not the least change which brings not his doubtings with it It is good therefore wee should hold this principle to wit that we doe amisse to measure Gods immutable counsell by our tottering deuices for it is said as we shall see Chap. 55. That as farre as the heauens are higher then the earth so much higher are my thoughts from yours O yee house of Israel saith the Lord. First then let vs hold this for certaine that our saluation is not subiect to change because the counsell of God remaineth sure Our saluatiō not subiect to change because the counsell of God remains sure Therefore it is the Prophet repeates it Thou wilt keepe peace peace I say thereby shewing that it shall continue and last for euer Now by the word peace he not onely meanes peace of conscience By peace is meant both inward and outward felicitie but all kinde of felicitie as if hee should say Gods grace alone shall suffice to maintaine you in all happinesse and prosperitie Vers 4. Trust in the Lord for euer for in the Lord God is strength for euermore SOme reade the second member of the verse Hope in the strong God Lord of the worlds but in regard the word Tsur is not alwaies put for an epithite but signifies Strength I reiect that exposition because it is constrained neither sutes it to the matter in hand as we shall see anon There is also as little stedfastnesse in their curiositie who from hence would proue the Diuinitie of Christ as if the Prophet should say The Lord Iehouah is in the Lord Iah For Isaiah hath put the name of God twice onely to amplifie his power He therefore exhorts the people to repose themselues vpon God first then he laid downe doctrine and in this verse hee comes to exhortation Doctrine laid downe in the 3. vers in this he comes to exhortation Doctrine exhortation must goe together For it were in vaine to tell vs our peace is in the hand of God and that he will faithfully keepe it vnlesse after such instructions doctrines we were stirred vp and prouoked to haue our parts therein by exhortations Now he not onely wils vs to hope but to perseuere in it this sentence therefore belongs properly to the faithfull who haue alreadie learned what it is to hope in God And yet they haue neede to be daily confirmed because they are weake and readie oftentimes to slip according to the sundrie occasions of distrust with which they haue to fight He commands vs not barely to trust in the Lord then but that we perseuere constantly in hope and assurance for euer The reason which he addes likewise is to be noted to wit that as Gods power We must not onely trust but it must continue for euer Our faith ought to answer Gods power which is the obiect of faith indures for euer so our faith should still looke to this perpetuitie For when the Prophet speakes of the power and strength of God he meanes not any idle power but such as is effectuall and operatiue shewing and manifesting it selfe really in vs following and bringing to a good end that which it hath begun We must alwaies fixe the eyes of our faith vpon Gods nature And yet this doctrine hath a further scope
good lawes by the which they might liue but because they haue not obserued my iudgements and haue cast my statutes behind their backs prophaning mine ordinances and setting their eies towards the Idols of their fathers It is iust with God to mâ—ke vs serue cruel Lords when we will not yeeld willing obedience to his lawes therefore I also gaue theÌ„ statutes which were not good and iudgements in which they should not liue Ezech. 20.24 Now in regard they might haue prosred and beene happie by Gods blessing in times past if they had yeelded their obedience to his word therefore Ezechiel threatens them that Tyrants shall rule ouer them and in spite of their teeth shall cause them to submit themselues to their cruell edicts and lawes yea and that without bringing any profit or reward at all vnto them Isaiah in this place bewailes the like miserie Oh saith he whilst the Lord reigned ouer vs we had much adoe to content our selues with our estate but now we are constreined to beare a wofull seruitude and therein are iustlie punished for our wickednes The faithfull also which liue vnder the Papacie or such as are forced to yeeld in any sort to wicked lawes and constitutions full of superstition may well take vp the like complaint for they are vnder such an authoritie as is against God The slauerie of such as are vnder the tyrannie of the Romane Antichrist they are oppressed vnder more then a barbarous seruitude which binds not the bodie only but leades them to the flaying of their soules But we will remember thee only It seemes this particle should be opposed to the former thus Albeit these prophane Lords would turne and withdraw vs from vnder thy gouernment yet will we hold our selues fast vnto it because we assuredlie know our selues to belong to thee But there may be gathered from hence a more ample doctrine to wit that although carnall reason is readie to say that such as are made a pray to their enemies and cruellie vexed vnder their tyrannie are forsaken of God yet the Iewes cease not therefore still to reioyce in him notwithstanding they saw him nothing neere vnto them for the only remembrance of his name susteined them and did sweetly feede and nourish their hope Thus there is an opposition of great weight betweene the remembrance of Gods name A singular grace of God it is to cleaue fast vnto him wheÌ„ he seems to forsake vs. and the present feeling of his fauor for it is a rare and singular grace of God constantlie to cleaue vnto him when he seemes to be absent and farre off from vs. Others translate In thee and in thy name but here is no such coniunction To let that passe therefore A Consolation fitting our times this place affords vnto vs such consolation as is exceeding necessarie for our times wherein the peruerse vnthankfulnes of men by casting off the sweet yoke of God haue drawne vpon themselues a grieuous and cruell slauerie neither are we to wonder if we see this tyrannie alreadie exercised euen in many places where the name of God is called vpon The faithfull I say must not therefore be discouraged only let them rest their hopes vpon this consolation to wit God will neuer vtterlie forsake those whose whole ioy and delight consists in the remembrance of his name Let them not feare then I say at any hand to professe this their confidence before all men What confidence Truly that they had rather die ten times then once to recoile back from God Better to die often then once to reuolt and so to darken his glorie For whosoeuer he be that through feare giues place to men They that sin against conscience for feare of men neuer yet tasted in truth how gracious the Lord is let him know for a truth that he hath not as yet rightlie tasted how gracious the Lord is Whilest we enioy the free vse of Gods word then let vs diligentlie exercise our selues in it that so we may arme our selues therewith against the time of need to the end the world may know that we haue not studied it as in a dreame Vers 14. * Or being dead they c The dead shall not liue * Or being slaine they shall not c. neither shall the dead arise * Or for this cause thou hast c. because thou hast visited and scattered them and destroyed all their memorie THe Prophet comes againe to speake of the wofull end of the wicked whose prosperous estate often disquiets and dismaies vs as we may see in the 37. Psal and in the 73.17 That our eies then may not be dazeled in the beholding of present things the Prophet threatens that their end shall be most wofull Others expound this place of the faithfull who seeme so to die in the eyes of the world as if they should neuer rise againe but it is very cleare that he here speakes of the wicked and reprobates which will euidentlie appeere by the contrarie to this which is added in the 19. verse For we haue in this place an opposition betweene the resurrection of the good and the bad whose estates would be little differing one from another vnlesse it should appeere that the one sort were iudged to eternall death Euery iudgement that lights vpon a reprobate in this life is a seale vnto him of his endlesse torment in the life to come and the other to a blessed and an euerlasting life Nay the wicked are not simplie condemned to eternall perdition but all the iudgements of God which befall them in this life are as it were the beginnings and seales vnto them of their endlesse torment for they can not be relieued by any consolation at all Why so Because they inwardly feele that God is their enemie Whereas we haue translated Slaine others reade it Giants but seeing the word Rephaim in many places of the Scriptures is taken for the slaine Psal 88.10 Prou. 2.18 9.18 21.16 it will agree best if wee take it so here otherwise the opposition would not be fitting That which followes For this cause hast thou visited them is put here by way of exposition for he shewes why the reprobates perish without hope of any restauration to wit because God hath determined to cast them away Now what can they expect from Gods wrath which is inflamed against them but death and perdition Vers 15. Thou hast increased the nation O Lord thou hast increased the nation thou art made glorious thou hast enlarged all the coastes of the earth THis verse is diuersly expounded for some think the Prophet shewes how the faithfull are not pressed with one affliction alone but are plunged ouer head and eares as it were in extreme miseries and yet can see no issue out of them Others expound it more simply thus O Lord thou hast inriched thy people with many benefits and so they think that the Prophet mentions those
blessings which God bestowed vpon his people diuers waies as if he should say Thy people Lord haue felt by experience how liberall thou art by the infinite benefits which thou hast bestowed vpon them But when I consider that which by and by followes where hee saith thou hast enlarged that is to say thou hast caused thy kingdome to spread which was once shut vp within verie narrow bounds I had rather ioyne these two things together for so the latter member expounds the former and that also which followes to wit that God shall be glorified agrees very well For wee know that Gods glorie shines in nothing more then in the aduancement and inlargement of his Church Gods glory shines in nothing more then in the inlargement of his Church It is as much then as if hee had said Lord thou hadst in times past but a little handfull of people but now thou hast multiplied and increased them For the Gentiles were adopted and ioyned to the Iewes on condition that they both should make but one people And thus the Lord added an infinite number to them for the children of Abraham were gathered out of all nations We must therefore supply in this place an addition of a greater number and not of benefits in this sense Thou didst not content thy selfe Lord with that small number which once thou didst inioy and therefore thou gatheredst vnto thy selfe a people without number out of all the quarters of the world Now this belongs to Christs Kingdome which was euey where established by the preaching of the Gospell and the Prophet now extols and notes out Gods mercy touching this increasing and multiplication by the word enlarged I grant this phrase straieth not much from our common manner of speech when wee vse to speake of the inlarging of a dominion or of an inheritance yet it is not the Prophets meaning to say that the land shall become greater but that it had larger bounds and a more free habitation by meanes of the mutuall societie of the inhabitants after the pure worship of God was published euery where for the discords which were betweene the Iewes Gentiles straitned their dwellings and made them lesse free then otherwise they would haue been Wee haue here then a promise touching the vocation of the Gentiles A promise in this verse touching the vocation of the Gentiles which ought greatly to haue comforted the faithful in their exile and in that miserable scattering and banishment from the Church for howsoeuer they saw themselues wonderfully diminished and weakned yet they might without all peraduenture assure themselues that they should not onely increase to an infinit number but that strange nations also and those that were farre remote should be added vnto them Vers 16. Lord in trouble they haue visited thee they powred out a prayer when thy chastening was vpon them THis may bee well expounded of those hypocrits who neuer seeke vnto God vnlesse they be constrained thereunto by miseries and calamities But seeing the Lord also instructs the faithful by his rods and chastisements Vers 8.9 Three ends of afflictions as the Prophet hath heretofore shewed therefore I had rather referre these things simply vnto them First to the end they may know that God is iust in his iudgements Secondly that they might thereby learne to feare the Lord and euery day to grow vp in it more and more Thirdly that they might feele that the bitternesse of the medicine is taken away by the fruite which they receiue from it Thus Isaiah then speakes here in the person of the Church Isaiah speaks here in the person of the Church that so whensoeuer the faithfull should reade this sentence they might acknowledge that they were neerer vnto God in their afflictions then when they abounded in all things which their hearts could wish We are neerer God in afflictions then when we inioy all that our hearts can wish for then commonly we wax proud and forgetfull such is the frowardnesse of our nature Is it not needfull then that we should be tamed broght vnder by force of armes This meditation is very profitable to correct the bitternesse of our troubles for when we know what benefit redounds to vs by them it makes vs lesse to abhor them The word Lachash which wee haue translated Prayer signifies To murmure We are not to take this sentence then for a well framed praier but for such a one as testifieth that the heart is pent vp in great dolours as those who feele such anguish that they can scarcely open their teeth to vtter their perplexed thoughts He therefore speakes of such a praier as is pure and far from all counterfetting for when Gods seruants are vnder heauie afflictions they studie how to breathe out their sighes as witnesses of their extreme griefes In time of prosperity men can speake with open mouth but in aduersitie they are smitten downe they dare not open their lips shewing the conceptions of their hearts rather with inward grones then with words Thence proceede those sighes which cannot be expressed whereof S. Paul speakes Rom. 8.26 The Prophet then pronounceth this of the faithfull to whom indeed this doctrine ought to be restrained for albeit inward garboiles doe now and then force out groanes euen from the very reprobates yet they are hardened more and more and become so much the more fierce and obstinate Vers 17. Like as a woman with child that draweth neere to the trauaile is in sorrow and crieth in her paines so haue wee been in thy sight O Lord. 18. Wee haue conceiued wee haue borne in paine as though wee should haue brought forth winde there was no helpe in the earth neither did the inhabitants of the world fall TWo things are to be noted here principally First he compares the faithfull to women in trauaile wherein their paines are vnspeakeable as it is well enough knowne The afflictions of the faithfull therefore he saith causeth them to cast forth verie bitter and loud cries Whence we gather that the Prophet speakes not here onely of that sorrow which proceedes from the suffering of outward griefes and discommodities but rather respects those horrible vexations which sharpely wound and with incredible vehemencie assailes the hearts and spirits of the godlie Sight of Gods anger the chiefe cause of griefe See Prou. 18.14 when they feele that God is angrie with them their consciences also checking them No bodily paine therefore may bee compared with the griefe of the Spirit which is most liuely expressed by the particle before thee In the second place he goes further and exceeds the meane which is in his similitude for where paines haue no end the condition of the faithfull is far worse then is the condition of women in trauaile For being once deliuered from their sorrowes and griefes they reioice in seeing the fruite which they haue brought forth Iohn 16.21 yea they forget all the paines which they
vnderstanding sound iudgement Prou. 1.7 Psal 111.10 It is not for nothing thē that he saith ignorance was the cause of all their miseries for seeing true wisdome consists in the feare of God doth not the holy Ghost iustly condemne all them to bee blind earthwormes who despise God to walke after their owne inordinate lusts Ignorance excuseth not And yet such a blindnesse cannot excuse nor free vs from being guilty of malice for they that offend God doe it maliciously notwithstanding they bee hoodwincked in respect of the violences of their lusts ignorance and malice For ignorāce is for the most part ioyned with malice then are ioyned together yet so that this ignorance proceedes from a corrupt desire of the heart Thence is it that the Hebrewes call all sinnes generally by the name of ignorances and thus Moses saith Oh that they were wise Deut. 32.29 Now euery one may easily bee drawne to subscribe to this by considering in himselfe with what crooked affections he is carried away for being once depriued of the light of holy doctrine and destitute of vndestanding the diuell sets vs going with such a head strongnesse that we neither feare Gods hand nor make any account of his holy word And that he may set vs ouer bootes and all as they say in the next place hee striues to take away from vs all hope of pardon which may be referred to the whole body of this people in general For albeit that a remnāt were preserued yet the wrath of God ceased not for all that to be inflamed against the whole multitude in generall Whereas the Prophet calles God the maker and former of Israel it is not meant as in respect of the creation of heauen and earth but because he made formed Israel his Church anew by the worke of regeneration Eph. 2.10 in which sense Saint Paul saith that we are the workemanship of God Chap. 17.7 as wee also haue shewed in another place Now the reason that moued Isaiah to speake thus was to aggrauate and to amplifie the measure of their vnthankfulnes to which they were growne shewing that they were iustly punished because they dishonoured and disreuerenced that God most shamefullie who had both formed and preserued them Vers 12. And * Or yet notwithstāding in that day shall the Lord thresh from the chanell of the riuer vnto the riuer of Egypt and yee shall bee gathered one by one O children of Israel IN this place the Prophet mitigates the sharpnesse of the former sentence for it was an horrible iudgement of God vpon this people to be left destitute of all hope of fauour or mercy The Hebrew particle Vau therefore should bee translated as it was in the tenth verse Notwithstanding or Neuerthelesse it shall come to passe in that day Also the Prophet vseth a similitude wherein he compares the gathering of the Church to corne that is threshed which is afterwards separated from the chaffe But what might mooue him to vse this similitude The poore captiues were so oppressed that they appeared no otherwise then as corne that is hidden and scattered vnder the chaffe The Lord was faine to diuide that which was hidden vnder this confused heape then as with a fan This similitude therfore of threshing out the corne doth very fitly resemble this gathering By the chanell of the riuer vnto the riuer hee meanes Euphrates and Nilus for the people were driuen partly into Caldea or Assyria and partly into Egypt for many fled into Egypt when the rest were carried captiue into Babylon Thus then he foretelles how the Lord wil gather his people from all quarters not onely from Caldea and out of the whole Vers 4. For his glorious beautie shall bee a fading flower which is vpon the head of the valley of them that bee fat and as the hastie fruite afore summer which while hee that looketh vpon it while it is in his hand hee eateth it It is not an easie matter to humble such as are besotted with the pleasures of this life Denys a tyrant of Sicilia HEe almost repeates the verie same words which were in the first verse for it is not an easie matter to humble and terrifie those that are besotted with the pleasures of this life whose eyes are hoodwincked by reason of abundance and prosperitie For Denys the second a tyrant of Sicilia became so bewitched that hee was ready to fall on his nose euer and anon because hee was an excessiue eater and drinker at great banquets and thus mens mindes are intoxicated through ouer much pampering of themselues with delicates so as they both forget God and themselues The Prophet then repeates one and the same thing twice to these that were so blockish and dull of hearing to the end they might vnderstand and beleeue that which otherwise would haue seemed incredible But hee yet adornes his speech by another goodly similitude which is verie fitting for his purpose for fruits that are hastilie ripe are best esteemed in regard they come first and giue some hope of a future increase but they last not long neither are they fit to keep And besides they are fit for none but great bellied women or for childrē or else for youths which being inordinate in their appetites deuoure them by and by Now he saith that such shall be the felicitie of the Israelites as if hee should say Your prosperitie wherein you so much reioice will not last very long but will be eaten vp in an instant Now looke what Isaiah threatens to the kingdome of Israel the same belongs also to all the world For men by their ingratitude are the cause that all the benefits which the Lord bestowes vpon them cannot come to ripenesse Why so Because wee abuse and corrupt them by our naughtinesse Thence it is that we bring forth hastie fruites of small continuance which otherwise might last to nourish vs a long space Vers 5. In that day shall the Lord of hostes be for a crowne of glory and for a diadem of beautie vnto the residue of his people HAuing spokē of the Kingdome of Israel he comes now to speake of the Tribe of Iudah and shewes that in the middest of this so fearefull a iudgement of God hee will alwaies cause his mercy to be felt So that howsoeuer the ten Tribes were gone and lost yet the Lord would reserue a remnant which should be consecrated vnto him that therein the crowne and the diadem of his glory and magnificence might be found that is to say The Church shall neuer be so disfigured but the Lord wil find a means to decke her with beautie and honour Cant. 1.4 the Church shall neuer bee so mangled and disfigured but that the Lord wil find a means to crowne and decke her with honour and glorie And yet I extend not this prophecie indifferentlie to all the Iewes but onely to the elect who were miraculously preserued from death for albeit
admiration of them Now by this punishment we may iudge how odious and detestable this sinne of hypocrisie is before God How detestable the sin of hypocrisie is before God of which he spake in the former verse Is there any punishment more to bee feared then blindnesse and giddinesse of spirit Men commonly perceiue not the greatnesse of this mischiefe and yet it is of all other the greatest and most wofull He speakes not of the rude ones then but of the teachers themselues who ought to be in stead of eyes to the people For the multitude are alwaies blind of themselues as the rest of the common sort are but if the eyes be blind what shall become of the rest of the parts of the body If the light as Iesus Christ saith be turned into darknesse how great is that darkenesse Matth. 6.23 This is added therefore by way of amplifying this iudgement From this place also we may gather how foolish and vaine the boasting of the Papists is who thinke they haue put all the world to silence if they once alleadge the authoritie of their Bishops Doctors and Priests of the Apostolicall Sea The Papists thinke they haue put all the world to silēce if they but once mention the authoritie of their Bishops and the Apostolicall Sea It may be they thinke they haue better knowledge then the Iewes But whence haue they drawne it They will say from God But wee see the Prophet speakes not here of the wise among the Caldeans or Egyptians but of that order of Priesthood which God himselfe had ordained yea of the Teachers and chiefe heads and of the standard bearers of the elect people and of the onely Church of God in those times In a word of that high Priest who was a figure of the Sonne of God Christ Iesus For vnder this name of the wise men hee comprehends whatsoeuer was excellent and in account among the people Vers 15. Woe vnto them that seeke deepe to hide their counsell from the Lord for their workes are in darknesse and they say Who seeth vs and who knoweth vs THe Prophet once againe sets himselfe against the wicked and prophane contemners of God whom before he called mockers Chap. 28.22 who thought themselues wise in nothing more then in setting light by the word of the Lord. For religion was become a thing too base for them and therefore they shrowded themselues vnder their craftie inuentions as in a labyrinth by reason whereof they boldly contemned all the admonitions threatnings of the Prophet yea not onely that but euen the whole doctrine of saluation It sufficiently appeares by this verse then that this plague which afterwards spread it selfe further was then in the world to wit Hypocrits haue vsed of old to scorne both God and the prophecies hypocrits were wont pleasantly to scorne God in their hearts and to despise the prophecies Isaiah cries out against them therefore and calles them Hammaamikim that is to say Diggers euen as if they digged themselues caues and hiding places thinking thereby to deceiue Gods sight The words following of hiding their counsels may serue vs for an exposition Some expound this verse as if the Prophet condemned the curiositie of such who are too bolde in diuing into the secret iudgements of God but this exposition hath no good foundation The Prophet makes it cleare enough of whom it is he speakes when he addes their scoffing speeches in that they thought to commit their wickednes so couertlie and priuilie as if none were able to discouer them now this hiding of their Counsels signifies nothing else but a bold perswasion of escaping Gods hand And thus the wicked obscure the light by putting their mists before it lest their secret peruersitie should be espied Thence proceeds this shameles question of theirs Who seeth vs for albeit they seemed in outward appearance to serue God yet they thought themselues able not only to put the Prophets to silence by their shifts and deuices but euen to ouerthrow the iudgements of God I grant they did not this openly for such will alwaies hold an outward shew of profession that they may the better deceiue others thereby but in their hearts they acknowledge no God but that which themselues haue forged in the shop of their owne braine Hypocrites acknowledge no God in their hearts but what they haue forged in their own braine Isaiah then compares these subtle practises of the wicked in which they so much please and flatter themselues to dennes or caues for they thinke themselues to be so couered ouer with a vaile that euen God himselfe can neither see nor surprize them in their wickednes Now in regard that the great ones are for the most part tainted with this vice I thinke the Prophet meant speciallie to taxe them for they thinke thēselues too too simple and dull witted vnlesse they can despise God and reiect his Law beleeuing no more thereof then that which likes their owne humors They dare not for shame reiect Religion whollie but are constreined whether they will or no to subiect themselues to some one worship or other But this they do only because they thinke it will bring them in some profit and commoditie but are neuer touched inwardlie with any true feare of God at all This impietie discouers it selfe in too many in these times but especiallie since the Gospell was reuealed We see how easilie men might be brought to be at one with God vnder the Papacie for had not the Pope forged such a god as would change his shape according to mens seuerall dispositions what man was there amongst them that had not a deuice by himselfe to purge his sinnes and diuers seruices wherewith to appease his god wherefore it is no maruell if grosse impieties appeared not then seeing they were hidden vnder such couerings but now they be remoued and taken away men haue plainely shewed what they were before In the meane while the euill whereof Isaiah complained in his time is no lesse incident to those of our age for men thinke that God sees neuer awhit when they haue put their shifts betweene as if all things were not naked and bare before his all seeing eyes or as if any were able to hide themselues out of his sight or to deceiue him You see the cause then wherfore the Prophet for a more ample declaration saith that their works were done in darkenes referring it to the vaine confidence wherewith the wicked are bewitched who haue their sight so dazeled notwithstanding the light before them that in not seeing it they labor to flee from the presence of God Nay which is worse they promise themselues freedome frō all punishment and giue themselues the raines to all disorder as if God lay so closely hid that he could be no way able to finde them out Hereunto appertaines that which they say Who shall see vs Not that the wicked vtter such words with their mouths as
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
the preseruation of them From particular threatnings wee may descend to the generall Now that which is here said of the Idumeans ought to bee applied to all the enemies of the Church for vnder this one particular our Prophet comprehended them all and for this cause are we to cheere vp and refresh our hearts with this consolation in time of aduersitie and to sustaine the iniuries which are done vs which God shall reuenge himselfe For is he called the auenger thinke you for nought See Psal 94.1 It is not our Prophets meaning then alone to say that God hath power sufficient to punish the wicked when he thinks good but also that he reignes in heauen to reuenge all wrongs in due season But the two words day and yeere is to bee noted for thereby he giues vs to vnderstand that God sleepes not in heauen whilest hee seemes to winke at the enemies crueltie but onely deferres to punish till the appointed time to the end the faithfull might learne in the meane space Luke 21.19 to possesse their soules in patience and suffer him to gouerne all things according to his incomprehensible wisdome Vers 9. And the riuers thereof shall be turned into pitch and the dust ehereof into brimstone and the land thereof shall be burning pitch THis whereof he speakes hath relation to that which went before in which hee addes a more ample declaration of this destruction We told you erewhile why the Prophets doe liuely represent and set forth Gods iudgements in such plaine tables as it were euen to bring men vpon the scaffold thereby constraining men to take knowledge of those things which otherwise they would neither see nor comprehend and if they did yet they would vtterly forget them as soone as they had seene or apprehended them But besides this we must note that the Prophets spake of secret and hidden things which seemed altogether incredible for many thought the Prophets bolted out things at a venture in these matters There needed many confirmations therefore and such are those that he vseth in this and other the like places The summe then is that he speakes of such an horrible change as shall vtterly waste the land of Edom. Moreouer he alludes to the destruction of Sodome and Gomorrah Gen. 19.24 which is a forme of teaching much vsed among the Prophets for in this ruin we haue as Saint Iude Iude 7. telles vs a perpetuall example of Gods wrath against the reprobate neither is it without cause that the Prophets doe so often renue the remembrance thereof for they would haue all men learne thereby to tremble at Gods iudgements Hitherunto appertaines that which is said in the verse following Vers 10. It shall not bee quenched night nor day the smoke thereof shall goe vp euermore it shall be desolate from generation to generation none shall passe through it for euer QVestionlesse the Prophet vseth an excessiue manner of speech but the Lord is constrained thus to deale with vs to awaken our dulnes for an vsuall forme of speech would not moue or affect vs. In saying then that the wrath of the Lord against the Idumeans resembles a fire that neuer goes out he takes from them all hope of pardon for as they ceased not to prouoke him so should they find him a seuere Iudge vnto them And Malachi notes it as a signe of the reprobation of this people that the Lord was angry with them for euer Malachi 1.4 The opposition must be supplied because Gods children alwaies receiue some consolation lest they should be discouraged But we need not stand long vpon this matter it sufficeth that we haue the drift and scope of the Prophets words Vers 11. But the pellican and the hedgehog shall possesse it and the great owle and the rauen shall dwell in it and he shall stretch out vpon it the line of vanity and the stones of emptinesse AS touching these creatures which Isaiah here mentions there are diuers opinions neither are the Hebrew expositors themselues well resolued touching the same yet wee may perceiue the Prophets drift well enough to wit that hee sets out the face of a Country laid waste desolate For doubtlesse he speakes of hideous monsters in nature which come not among men neither are they acquainted with them And this he doth the rather to describe the horror of this destruction The first member of the verse then is cleere enough of it selfe but there is some difficultie in the second Some expound these words lines of vanitie by an * A figure thaâ— hath a contrarie meaning antiphrase and vnderstand it of the Iewes but I rather thinke it should bee referred to the Idumeans as the former words are And to the end we may the better know that this is the Prophets true meaning the same words are found in the first Chapter of Malachi verse 4 5. who came long after our Prophet in which place hee confirmes that which Isaiah here denounceth Though Edom say we are impouerished but we wil returne build the desolate places yet saith the Lord of hostes they shall build but I will destroy it and they shall call them the border of wickednesse and the people with whom the Lord is angry for euer And your eies shall see it and yee shall say The Lord wil be magnified vpon the borders of Israel Malachi then plainely expounds that which Isaiah spake somewhat darkly in his time Isaiah saith the Idumeans shall build in vaine the other that they shall spread the lines of vanitie for it is all one in effect as if he had said that the master-workmen as Masons and Carpenters shall but lose their labour in going about to build the Cities againe for men of such craft vse small lines and plummets to measure their works by Those then that should take in hand the restauration of Edom should bestow cost in vaine for they shall be so confounded that they shall not know at what end to begin nor where to make an end And albeit God vseth to mitigate the miseries which he sends vpon others by some consolation in the end yet they must looke for none at all Hence we may collect a very profitable doctrine which is this doe wee at any time see that cities heretofore ruinated are now built againe and brought into some good fashion Therein wee may behold a singular note of Gods fauour Except the Lord build the house they labour but in vaine that build it Psal 127.1 for the labour of Masons and handicrafts men would haue been to no purpose vnlesse the Lord had put his hand both to the beginning middest and end thereof for what can prosper vnlesse he guide things from the laying of the first stone to the last and likewise vnlesse hee keepe them vnder his protection Men may well disburse great summes of monie then yet in vaine yea they shall vexe themselues without bringing to passe vnlesse hee be pleased to gouerne the businesse
see the execution thereof which is then performed when God sets those things in order againe which before were cut of frame and confused and when hee shewes himselfe the Iudge For then wee proue by experience that he hath indeed had respect vnto the welfare of his people Thus Hezekias askes Lord couldest thou not heare the blasphemies of Rabshekeh to reuenge the same or art thou not able to shew that the glory of thy name is deere and precious vnto thee When he calles the Lord Isaiahs God his meaning is not as if hee were peculiarly serued by one man onely neither doth he hereby cut off himselfe from the number of the faithfull but because praiers flow from doctrines this holy King speakes honourably of the Prophets ministerie and testfies that he is the true seruant of God Sometimes this relation extends it selfe further for all the faithfull doe iointly call vpon God who holds them all in the number of his people How God is said to be the God of Isaiah and Paul But he is called Isaiahs and Pauls God in regard of their particular calling Lift vp praiers This is the second cause for which Hezekias sent his Ambassadors vnto Isaiah to wit that he might also inioy the benefit of his praiers with others In which we see it is not the Prophets office onely to comfort the afflicted by setting the promises of life before them but also to pray for their saluation It is the Ministers dutie not onely to comfort his people out of the word but also to lift vp his praier vnto God for theÌ„ in their distresses What is meant by this phrase To lift vp praier Lam. 3.41 Let not the Ministers and Preachers of the word thinke that they haue discharged their duty then when they haue exhorted and taught those that depend vpon them vnlesse they adde praiers thereunto for it is all our duties so to doe But Hezekias sent to the Prophet chiefly that hee might shew the way vnto others by his example To lift vp praier signifies nothing else but to pray yet the phrase of speech is to be noted for it shewes how our affections ought to be ordered in praier The Scripture in euery place wils vs to lift vp our hearts vnto heauen for otherwise we shall pray without any due reuerence at all to Gods Maieslie Besides our blockishnesse is so great that as soone as we enter into praier there comes grosse imaginations touching the maiestie of God into our mindes so as if he should not call vs away from them vnto heauen wee would rather seeke him vnder our feete then there To lift vp praier then is so to pray that our hearts be not glued to the earth nor yet that we conceiue ought of God that agrees with carnall or fleshly conceits but attributing that vnto him which sutes best with his diuine nature also that we aspire vnto heauen with an ardensie of zeale and with all our affections It is in this sense that Dauid saith Oh let my praier come before thee as incence and let the lifting vp of my hands be as the euening sacrifice Moreouer Hezekias desires Isaiah to pray for the remnant that were left This circumstance might serue to bow the Lord not that he is to be bowed as men are but thus hee deales with vs and is contented to stoope downe to our weaknesse Be it that our case is so desperate then as we are euen at the pits brinke as they say yet must we lay forth our miseries before God that thereby wee may gather some consolation because himselfe protests Psal 9.9.18 10.17.18 that he hath respect vnto the poore and needie Yea the neerer we are to destruction with the greater affection ought we to craue his aid and assistance as wee see Hezekias here doth when all things were become desperate Vers 5. So the seruants of King Hezekiah came to Isaiah 6. And Isaiah said vnto them Thus say vnto your Master Thus saith the Lord Bee not afraid of the wordes that thou hast heard wherewith the seruants of the King of Ashur haue blasphemed me AS the Prophet hath told vs before that the onely refuge the King had was to aske counsell at Gods mouth so now hee shewes that it was not in vaine because hee receiued such comfort and consolation from him as his heart desired If in our distresses wee powre out our hearts before God he will neuer disappoint vs of our hope Note By this example we are admonished that if we seeke reliefe from the Lord by discharging all our cares into his bosome wee shall neuer be left succourlesse And albeit such Prophets as Isaiah was are not alwaies to be had in the world yet will he not faile to meet those that wait for his helpe in due season and with such meanes as shall be answerable to their necessities Now Isaiah saith in the first place that he answered them in the name of God for hee affirmes that God is the author of this his message The Prophets were alwaies to haue regard that they spake nothing of their owne heads also it was necessary that God should come betweene with his authority in a matter of so great consequence Thus then our Prophet shewes that God preuented as it were the praiers of this good King The false Prophets brag much of Gods name yet falsely but Isaiah being the very organ of the holy Ghost doth iustly come in his name that sent him and in that hee forbids him in the first place to feare he therein would haue Hezekias to hold fast his confidence or at least to wait in hope and silence As oft as we heare this voice Feare not â—hat peace which faith brings forth is commended vnto vs. As oft as we heare these words feare not let vs know that peace which faith begets in vs is here recommended vnto vs for all they which in resting vpon God doe wait for deliuerance from him out of their trials such obtaine victory by their patience ouer all seares so as they inioy sweet peace in the middest of the sharpest troubles Moreouer that this good King might with the more cheerfulnesse expect a ioyfull and an happy issue our Prophet plainely shewes that God takes himselfe as a partie in this cause which he now minds to take into his owne hands for he cannot indure that the wicked should abuse his name And therefore they are to looke in the end that he will shew himselfe a iust Iudge in punishing them for the same By the word seruants hee amplifies the indignitie of the fact for had the King himselfe vttered these blasphemies it had bin a thing insupportable that the Lord of glory should haue bin so proudly disdained and reproched by a mortall man much lesse then should he indure to be railed vpon in such wise by one of his vassals And thus the condition of the person that railed makes the offence more odious Vers 7.
Behold I will send a blast vpon him and hee shall heare a noise and returne to his owne land and I will cause him to fall by the sword in his owne land SOme translate I will put my Spirit within him as if the Prophet spake of some secret instinct of heart but this is too constrained The similitude is very apt in that hee shewes God hath a whirle-wind in his hand which shall driue Sennacherib away before it into another place The holy Scripture is often wont to vse such a kind of speech Psal 1.4 in comparing the wicked to straw and chaffe because God is able with the least blast of his mouth to scatter them whither soeuer hee will euen then when they thinke themselues at the strongest Hee compares the trouble then which fell vpon the host of Sennacherib to a whirle-wind which carried him violently out of Iudea In the next place he sheweth that it will bee as easie for God to chase this enemy away as it is for a whirl-wind to driue chaffe or straw before it The like is to bee said of all tyrants bee they neuer so strong and mightie We may perceiue that the clause The enemies of the church compared to chaffe hee shall heare is added by way of exposition therefore I had rather resolue it into a particle of shewing the cause thus For hee shall heare a noise For he speakes of this blast which as soone as it was blowne it forthwith repulsed and constrained Sennacherib to returne into his owne Countrie by reason of the newes which he heard from Egypt and Ethiopia When the Prophet addes that this tyrant should fall by the sword it is as much as if he had said hee vexeth others and indeuors to inlarge his Monarchy but God will raise him vp enemies in the middest of his owne Country which shall bring him to nought Many expound the Country or the land of Israel but it is too constreined for it is spoken of the countrie of the Assyrian And there is in this clause a close opposition He which conquered the Kingdomes and Cities of other Princes shall not be able to defend his owne but shall there be slaine Vers 8. So Rabshekeh returned and found the King of Ashur fighting against Libnah for he had heard that he was departed from Lachish HE shewes now how Rabshekeh returned to his King without striking any stroke and returned not to the place where he left him for his meaning is that Sennacherib had raised vp his siege before Lachish and was gone downe into Egypt to lay siege to Libna which some thinke to be Pelusium others say it was a Citie of Iudeah For it is very probable that hauing heard newes of the ariuing of the enemie he directed his armie towards Egypt to stop the passages before them Now albeit the Lord abated the furie of this tyrant by new warres that he might thereby giue some rest to the Iewes yet he would not ouercome him by the hand of man but only manifests and brings his vntamed pride forth vpon the stage because he ceased not still to belch out his wonted blasphemies notwithstanding himselfe was in great danger as we shall see afterward Vers 9. He heard also men say Tirhakah king of Ethiopia Behold he is come out to fight with thee and when he heard it he sent other messengers to Hezekiah saying BY that which followes we may coniecture what the cause was why the Assyrian so suddenlie departed frō Iudeah For the Kings of Egypt and Ethiopia had made a league one with another against Senacherib because they saw he grew too mightie Note and ceased not to inuade Countrie after Countrie for they thought if his violence were not resisted betimes they might be sure to looke for the like measure These Kings meant not to defend Iudeah by working his woe but respected their owne safetie because the power of so mightie a man is for the most part worthelie had in suspition of other Princes and their people It is wisely done of them therefore that in foreseeing dangers they ioine their forces together to make resistance ere it be too late for they had been easily ouerrunne had they been separated one from the other Thus you see why they ioine their forces into one to wit that they may withstand the violence and furie of this Tyrant The Assyrian being intangled in so desperat a warre send new Ambassadors to Hezekias thinking by threats to inforce him to yeeld wherein we may see how Tyrants are caried away with pride and an ouerweening of their owne greatnes so as they thinke to make all the world to tremble quake at their words or at the only hearing of the sound of their names or at the sight of their very shadow This man being somewhat preuented by a new difficult busines thinks notwithstanding to subdue Iudeah whence he was forced to depart It may be he was ashamed to be thus disappointed of his purpose and thus abruptlie to raise vp his siege but he thinks to obtaine that in his absence which he could not accomplish in his owne person Howsoeuer the Lord did wonderfullie worke in succoring his poore seruants who esteemed thēselues as sheepe appointed to the slaughter Now that he might abate the rage of this Tyrant he occupies his head and fils his hands with such intricate businesses as out of which he could not easily wind himselfe as if one should hamper a furious beast or should hold him fast by the snout as the Prophet wil shew anon I grant their cruell and reuengefull natures are not tamed thereby but yet they are so restrained that they can not doe the hurt they would Wee see the truth of this now amongst vs. How many tyrants are there which thirst after the ruin of the Church How many plots do they lay to bring it about God will turne the counsels of all Achitophels to foolishnes 2. Sam. 25.31 and 16.23 How busie are they in corners secretlie taking counsell together And with what power and policies are they indued But when they thinke to haue their purpose it may be the Lord suddenlie descries their designes and raiseth vp enemies against them Sometimes hee sets them together by the eares and brings the cruelties which they thought to execute vpō his children vpon their owne heads Yet they continue as obstinate and as fierce as euer they were before and cease not to imagin mischiefe still as this Sennacherib he is hindred of his purpose you see yet hee is not wearie of molesting this good King but domineers ouer him with maiesticall tearmes as if he had been a poore slaue yea he commands him as if he were his vassall And not content with that he proudly exalts himselfe euen against the Lord of glorie and goes beyond the pride of his Captaine Rabshekeh For although Rabshekehs words and his are all one in sense yet hee offers outrage against the Lord with greater
our infirmities For our praiers teares and complaints discouer not our necessities before his eies Mat. 6.8 seeing he knowes them all before wee once begin to open our mouthes or to aske ought at his hands But we now speake of that which is profitable for vs to wit that God may shew that hee hath heard the blasphemies of our enemies so as those who haue vttered them may not escape vnpunished This is the reason and end wherefore Hezekias spread the letters of this cursed tyrant before the Lord namely to put the greater edge vpon his praiers and to kindle and inflame his zeale more and more Vers 15. And Hezekiah praied vnto the Lord saying 16. O Lord of hostes God of Israel which dwellest betweene the Cherubims thou art very God alone ouer all the kingdomes of the earth thou hast made the heauen and the earth BEcause Sennacherib had been the instrument of Satan to shake the faith of Hezekias hee now opposeth his rampart against him to wit that God is the Lord of hosts and therefore of infinit power For there is no doubt but hee rouseth vp his spirits in assuring himselfe to obtaine that he askes when he adornes the Lord with these excellent titles Will we haue our praiers to preuaile with God let vs hold this principle that God will bee found of them that seeke him A principle euer to be held namely that God will alwaies be found of them that seeke him Heb. 11.6 But this good King had speciall need to lay hold of this sentence to wit that Gods power alwaies remaines one and the same albeit the wicked striue to lessen it by their railings scoffes and to take heart the more freely and boldly vnto him to set himselfe valiantly against the lets by which Satan indeuoured to hinder his course Now herein we may behold the heroicall magnanimitie of this good King who ceased not to resist this tyrant for the maintenance of Gods power but bare a loyall affection inwardly in his heart thereunto and also made God a witnesse of his inward affection Before he begins to frame any praier then he breaks through the fallacies whereby Satan went about to put him to the wall so that hee not onely magnifies Gods power but maintaines the soueraigntie which hee hath ouer the whole world Now hee meditates on these things the better to confirme himselfe in the assurance which he had in Gods prouidence by which all things in heauen and in earth are ordered and disposed And this foundation ought all the faithfull first to lay that so they lose not their labour in praying The Kings praier had not been of such force and efficacie if he had onely said Incline thine eare O Lord and heare c. or such like wordes as when hee keepes this principle first in his heart that God hath care ouer al the works of his hands For he perswades himselfe that God will take this cause into his owne hands and will not suffer the tyrant thus proudly to aduance himselfe but will rather speedily put him downe sith the gouernment of the whole world belongs vnto him Also seeing Sennacherib attributed that vnto himselfe which of right appertained vnto God that hee could not escape vnpunished Where he subiecteth all the kingdomes of the earth vnder Gods hand and power he applies it vnto his owne particular vse In the meane while such a title neuer agrees to any but to God onely because hee rules ouer all Kingdomes Notwithstanding he denies not but Kings Princes and Magistrates haue their iust titles yet so as thēselues be subiect vnto God maintaine his right dominion for it belongs onely to God to be King of Kings Lord of Lords as S. Paul saith 1. Tim. 6.15 Not that hee therefore abolisheth the names of Kings and Lords with their dominions but shewes that all depends vpon God onely how great or mightie soeuer they be that they should not thinke themselues haile fellow well met with him but that they ought rather to acknowledge him to be their Lord and King Kings then hold their authoritie as you see if so be they will keepe the mid way betweene God and men and will not presume to climbe higher Moreouer Hezechias gathers this title from the very creation for it is not possible that the Creator of heauen and earth should euer forsake the workes of his owne hands nay doe we not see on the contrary that he gouernes mankind by his prouidence which is the chiefest part of the world It were too absurd a thing then to limit the creation within so narrow bounds that it should onely serue as a witnesse of a certaine power of God that lasted but a while and stretched it selfe to a few things no it ought to bee extended to a continuall working in all things By this it appeares that those tyrants which will take liberty to rule as they list do therein bereaue God of his honour and therefore when things fall out otherwise then well vnto them they may iustly impute it to their owne pride and presumption Hezekias also alleageth other epithetes for the confirmation of his faith And first in that he calles him the Lord of hosts he againe extols his power but when he addes the God of Israel he notes out a more neere and particular presence for it was no small signe of Gods loue to haue taken the safetie of this people into his owne custodie Hereunto appertaines his sitting betweene the Cherubims as if he should say Thou hast placed thy throne here and hast promised protection to such as call vpon thee before the Arke of the couenant now resting my selfe vpon this promise I come to thee as to the only gardian of my safetie Exod. 25.18 But Hezekias doubtlesse had respect to the forme of the Arke which was shadowed with Cherubims Some expound these Cherubims Angels as if it were said God reignes in heauen and sits among the Angels But this exposition sutes not For it is said that he sits betweene the Cherubims because of the Arke which was thus composed Now wee know it was a true and certaine signe of Gods presence albeit his power was not shut vp within the same but Hezekias in mentioning thereof meant to affirme that God was there present because he had vouchsafed to gather his people vnto him by stretching his wings as you would say ouer them For as much then as there is a great distance of place betweene God and vs Hezekias layes hold vpon this notable pledge of adoption and yet kept he his mind free from being tainted with any carnall conceits touching Gods Maiestie whereinto the superstitious plunge themselues who striue by all meanes to draw him downe from heauen but the King contenting himselfe with faith in the promises which he had receiued concludes that he needed not to seeke farre for Gods fauorable presence Let vs obserue this phrase of speech well therefore which
man in which respect he was superior to the very Angels for he represented the person of Iesus Christ Ezech. 21.26.27 Now albeit soone after his Throne was throwne downe and the Diadem torne in peeces yet was not this confirmation vaine that God would still for a time keepe the Citie because he would in no sort breake his promise made to Dauid in his truth Psal 132.11 touching the perpetuitie of his kingdome For wee know that his successors lost not the principalitie by the exile of the people till Christ came Iere. 30.9 Ezech. 37.24 who for this cause in Hosea 3.5 is called Dauid By this we see how ridiculous the Papists are Papists ridiculous in vrging the merits of Saints as a cause why God should pardon vs. whē they affirme we are pardoned by the merits of Saints for there is great difference betweene the Saints and Dauid in regard of the promise which was made vnto him He might as well haue named Abraham or any other renoumed Patriarke in the Church but because he now speakes of the Church and of the eternitie of Christes kingdome he speciallie names him whom aboue all others had expreslie receiued this promise Behold this is my rest here will I dwell for I haue a delight therein Psal 132.14 Seeing the Prophet then respects the promise The Prophet respects the promise not Dauids person and not the person the Papists then are worthilie branded with the name of absurd Doctors in thinking that the intercession of Saints a dreame of their owne deuising can be any whit confirmed by this place Nay that which they pretend here directlie crosseth their error for Dauid which is heere placed betweene beares the image of the only Mediator who abolisheth all newfound intercessions Reade 1. Tim. 2.5 1. Iohn 2.1.2 Vers 36. Then the Angell of the Lord went out and smote in the Camp of Asshur an hundreth fourscore and fiue thousand so when they arose earely in the morning Behold they were all dead corpses NOw the Prophet shewes what befell the Assyrian that wee might not thinke the Lords words to be but winde he testifies then that his prophesie tooke effect in deed that so they might be the better perswaded he was sent of God and had spoken nothing of his owne head But this so admirable a worke must not be restrained to this one prophesie alone but to the whole scope of his doctrine which by this miracle was authorised himselfe knowne to be the seruant of God and his calling ratified and confirmed For doubtlesse he annexeth this notable and rare example of Gods iustice as a thing then very fresh in mind to testifie to the end of the world that it was God which spake by his mouth But now where the Angell made this slaughter it appeares not The common opinion is that it happened whilest Ierusalem was besieged but it might well happen also in the way that is to say when Sennacherib came to lay siege against Ierusalem But I leaue it as a thing in suspence because it is of no great moment albeit we may easily iudge by the scope of the text that this Tyrant came not so neere that he could throw any of his darts against the Citie Moreouer we are to reiect an inuention of Satan who hath indeuored by help of prophane histories to darken so manifest and admirable a iudgement of God which affirme that part of Sennacheribs host died of the plague in the warres of Egypt by reason whereof he was inforced to returne home into his owne countrie But who will say that there died so many men of the pestilence in one night This father of lies according to his ancient custome honors the Egyptians with this miracle which God purposely wrought in fauor of his Church The fact it selfe makes it more then manifest that Ierusalem was miraculouslie deliuered as from the gates of death speciallie if we way the message which Isaiah brought as we haue seene before by which he apparantlie testified that God wrought this worke rather for the Iewes then for the Egyptians And lest any man should imagin this miracle came to passe by naturall causes it is expreslie added that all this multitude was slaine by the stroke of an Angell Now it is no vnwonted thing for God thus to vse the ministerie of Angels in procuring the safetie of the faithfull for whose sakes he hath created all the armies of heauen It also serues greatly for the confirmation of our faith when we see there are so many thousands of them which wait for our saluation The Lord himselfe is strong enough and his truth it is which onely keeps vs Rom. 8.38 For the Angels are but his hands as it were in regard whereof they are called powers and principalities Eph. 1.21 but hee prouides exceedingly for our weaknesse by giuing such celestiall ministers to be our gardians and protectors And yet the whole glorie must be ascribed to God alone we are to acknowledge the Angels but his instruments for otherwise wee should easilie slip into the error of the Papists who ascribing more then is meete to them doe rob God of his power to clothe them with it With which error also the learnedst men of our time haue bin bewitched as we know Now we cannot affirme certainly whether this were done by the hand of one or manie Angels neither is it much materiall for the Lord is able easily to effect one and the same thing by one or a thousand of them For he vseth not their ministerie as if hee stood in need of their helpe but rather to support our infirmitie as we haue said before yet it is most probable and answers best to the Prophets words that one Angell alone had commission to doe this seruice Euen as in the antient deliuerance one Angell passed thorow the land of Egypt in a night to slay their first borne Exod. 12.29 Sometimes God also executes his iudgements by wicked angels but he chose one of his voluntarie seruants here to deliuer his Church as by his hand An hundred fourscore and fiue thousand We are not to maruell that this was so great an armie as some ignorants doe who esteeme it but a fable when they heare tell of such an huge multitude of souldiers because a lesse number serues the turne now a daies But histories doe plainly testifie that the easterne people mannaged things cleane contrarie to vs and it is to bee seene among them yet at this day It was no maruell they brought so many forth to battel because they were much more inabled to indure cold and heat then wee they had more able bodies to labour they were more sparing in diet neither were they giuen to delicious and daintie fare with which vice our souldiers are corrupted As touching the manner of this discomfiture here is nothing set downe for certaine The Rabbines Rabbins too bold in coining fables without any testimony or likely coniecture affirme
that they were smitten with thunder and lightning For as they are bold to coine fables so are they not afraid to auouch any thing that comes in their heads euen as if they had found the same recorded in some anthentique historie But the words shew that this was no such apparant slaughter for the Prophet saith that they lay all dead vpon the earth if they had bin smitten with lightning euery one would haue perceiued it neither would the Prophet haue concealed it The coÌ„iecture of the Rabbines then you see is confuted out of the very text but I had rather lane off in the mid way It sufficeth that wee know thus much the Lord was minded to deliuer Ierusalem out of the hand of the Assyrian and he smote the host with sudden death altogether without mans helpe Vers 37. So Sennacherib King of Ashur departed and went away and returned and dwelt at Nineueh NOw Isaiah shewes with what dishonour this Tyrant retired who before in his conceit had deuoured all Iudeah and durst challenge the Lord himselfe In that he expresseth his recoiling backe with so manie words to one purpose it is to cast disgrace vpon his cowardly flight for it is no superfluous repetition when he saith he departed hee vvent his vvay and he returned Il partit il s'en alla il retourna The name of King is also added to his further shame As if he should say See this King this great King Chap. 36.4 whom Rabshekeh extolled so highly because of his power Hee came not into Iudeah to returne with infamie but God for his mercy and truthes sake droue him out thence euen as chaffe before the wind Where it is said hee returned to dwell in Nineueh it shewes vs further that hee not onely left his courage but his forces also quailed for hee would not willingly haue staied at home if despaire had not been as a chaine to keepe him in he contented himselfe with his kingdome then whereof Nineueh was the mother Citie Afterwards when the Caldeans had subdued the Assyrians the Monarchy was transported vnto Babylon to wit ten yeeres after the death of Sennacherib in which time Esar-haddone of whom mention is here made reigned For Paricides being winked at and supported by many the forraigne enemies might easilie conquer and subdue a nation full of factions and therefore Merodach hauing made vse of this occasion inuaded the Assyrians and brought them vnder his command Vers 38. And as hee was in the Temple worshipping Nisrock his God Adramelech and Sharezer his sonnes slew him with the sword and Esar-haddon his sonne reigned in his stead THe Rabbines Rabbins bold in coining fables giue themselues the like libertie heere to coine deuices for they faine that Sennacherib asked his idoll why he could not vanquish the Iewes and it answered because Abraham meant to haue sacrificed his sonne to God And then this Tyrant following this example determined to offer howsoeuer he could not by and by dispatch himselfe out of these incumbrances Rom. 8.26 yet the holy Ghost did suggest into this confused and perplexed spirit of his such groanes as could not be expressed And in truth it had been an vncoth and absurd message if so bee God had not conforted him inwardly by the secret worke of his Spirit who was now a good as stricken downe to hell with the outward sound of the Prophets words Now for as much as hee would neuer haue repented being seased on by despaire mortification went formost next followed that secret worke of the Spirit which consecrated this poore dead body a liuing sacrifice acceptable vnto God Vers 3. And said I beseech thee Lord remember now how I haue walked before thee in trueth and with a perfect heart and haue done that which is good in thy sight and Hezekiah wept sore IT seemes here that he meant to reason the case with God and to rip vp his former life vnto him as one being wrongfully afflicted but he meant nothing lesse He rather furnisheth himselfe with arguments to buckle against the sharpe and dangerous temptations which might follow For when the Lord dealt thus roughly with him he might thinke himselfe forlorne forsaken and reiected as it God had disliked of all that he had done before for which cause he fortifies cheeres vp himselfe by protesting that all his actions proceeded from the vprightnesse of his heart In a word hee concludes that his indeuors were not displeasing vnto God though hee were presently taken away and thus he makes way for good hope and praier Hee opposeth not his merits then to the righteousnesse of God Hezekias opposeth not his merits against Gods righteousnes but armes himselfe against a shâ—rp temptation neither complaines he as if he were punished vniustly but armes his selfe against a sharpe temptation to the end Gods dealing might not seem too seuere in his eies in regard that hee had so well reformed and taken away corruptions which had then the full swinge in his kingdome but chiefly in the Church God admits his children sometime to glory in their well doing I denie not but the Lord sometimes admits his children to reioice in the things which they haue well done not as vanting of their deserts in his sight but to acknowledge his benefits and to be so touched with the remembrance thereof that they may the better fit themselues thereby to beare all their aduersities patiently Sometimes also the importunitie of their enemies constraines them to glory with an holy boasting that they may commend their cause to God as to him that is the Iudge and defender of it and so Dauid boldly opposeth his innocencie against the slanders of his aduersaries and that euen before the iudgement seate of God Psal 7.9 and 17.3 It is an old practise of Satan vnder colour of humilitie to driue vs into despaire But Hezekiah meant here to preuent Satans sophistrie whereof the faithfull haue sufficient experience whilest vnder pretence of humilitie hee ouerwhelmes them in despaire We must be very warie therefore that our hearts be not swallowed vp of it Besides from his words we gather the true rule of a well ordered life The rule of a well ordered life The first rule Nothing prouokes God more then fained holinesse Ioh. 4. to wit when the integritie of the heart holds the first place for there is nothing that displeaseth God so much as when we goe about to cosen either him or meÌ„ by our dissimulatioÌ„ for as a glistering shew of works is wont to dazle our eies so nothing prouokes his wrath more theÌ„ feined holinesse in regard his name is thereby most profaned We know he is a spirit is it not good reason then that he should be worshipped spiritually especially seeing he protesteth that a double heart is an abomination vnto him Hezekiah therefore had good cause as you see to beginne at the vprightnesse of his heart The word Chalem which is translated perfect
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
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
meaning is that this Citie was no way more excellent then the rest but in regard that God had chosen it aboue the rest to be the seate of his Sanctuarie In the next place he saith that they publish good tidings because the Priests and Leuites were there ordeined and instructed according to the rules conteined in the Law that they might be fitted to be leaders of the people and to publish the doctrine of saluation In the meane while this title wherwith God adornes his Church is well to be obserued to the end she may be knowne by some sure and infallible marke That assemblie is not to be reputed the Church where the doctrine of saluation sounds For that assemblie is not to be held for the Church where the heauenlie doctrine of glad tidings is not sounded forth and preached and in this sense the Apostle saith that she is the pillar and ground of truth 1. Tim. 3.15 For albeit God might gouerne vs well enough without the ministrie of man yet he hath imposed this charge vpon his Church into whose hands he hath committed the inestimable treasure of his word for this cause she is called hereafter The mother of all the faithfull Chap. 66.10.11.12 Hence it followes that nothing is more absurd and vniust then to see dumb Idols to boast of the name of the Church The true Church the mother of the faithfull Dumbe idols in the papacie boast in vaine of the title of the Church as they doe in the Papacie We are also aduertised that the Church is not taught of God that she should keepe her knowledge to her selfe but that she should proclaime that to others which she hath learned Moreouer she is inioined to publish this grace freely without any feare that the Prophets might know they were not to speake timerouslie as of a thing doubtfull but as those that were well assured of that truth which they set forth being fullie perswaded that God which was the author of it could not lie but his will was that the witnesses of his grace should come out of Zion to replenish the whole land of Iudeah with gladnes When he addes Behold your God In this sentence he comprehends the summe of our happines which consists in enioying the only presence of our God which brings with it the fulnes of all good things but if we be depriued of it no greater miserie can befall vs. For if we be estranged from God all things must of necessitie turne to our ruine though wee should inioy all the pleasures in the world From this circumstance it is also to be noted that nothing is more contrarie vnto faith then to tie the doctrine which the Prophets publish to the sight of our eies for themselues must needes haue been mute if they had not lifted their mindes farre aboue the world neither durst they otherwise haue bin so bold and constant to draw on others with them to hope for better things in the midst of despaire Surely when the wicked haue their swindge and that iniquitie hath gotten the vpper hand when the poore Church trembles and seemes of all other the most miserable then is the time to lift vp our heads When it is the fittest time to proclaime comfort to the Church and so much the more to fasten our eies vpon the promises and to preach and publish his comfortable presence to such as will behold it by faith Vers 10. Behold the Lord God will come with power and his arme shall rule for him behold his reward is with him and his worke is before him HEe inricheth this short and latter sentence with many words because it needed some exposition and he vseth the word behold againe for the greater certentie that hee might so much the more incourage the faithfull He shewes more fully then of how great vse the presence of God is vnto vs and first he saith he vvill come vvith power which shall not be idle but such as we shall feele to be effectuall Some translate the word Lo Of himselfe which also word for word may bee turned He is mightie or reigning of himselfe Now his meaning is that God is strong enough and needes no man to helpe him The same is repeated vnder the words reward and vvorke for it is vsuall among the Hebrewes to repeate one and the same thing two waies By reward we must not vnderstand a recompence due by merit but the righteousnesse of God by which he protests he will recompence those which call vpon him in truth and with vpright hearts for those that are but meanely read in the Prophets language know that the word Secar imports so much The summe is that God will not come to make shewes onely but will manifest his power and make vs to feele it indeed And thus it would not bee amisse if the word Effect were put in stead of vvork Many expound this more wittily and descant like children vpon vvorke and reward as if vvorke were the merit to which reward must bee giuen but the Prophet had no such meaning In both words he repeates the same thing as I haue said and sets forth the fruit of the Lords comming which the faithfull shall receiue to their exceeding benefit Vers 11. Hee shall feede his flocke like a Shepheard hee shall gather the lambs with his arme and carrie them in his bosome and shall guide them with young BY this verse he shewes what this vvorke of the Lord is for in as much as he workes diuersly and infinite waies the hearer might haue doubted with himselfe what God meant to doe And thus the generall doctrine could not of it selfe haue been sufficient to haue raised vp their hope Now howsoeuer hee stands not to reckon vp all the parts of Gods office yet in these few words he signifies that his determination was to vphold and keepe his Church And therefore he compares him to a shepheard by which word hee sets forth Gods infinite loue towards vs in that hee vouchsafeth to stoope so low as to bee our shepheard Gods loue in this verse Gods power in vers 10. to be ioined together The Prophet hath in other places yea and in the former verse also armed him with a terrible and inuincible power for the defence of his Church which he will also repeat againe afterwards but here he attributes to him a more gracious title to the end the faithful might sweetly repose themselues vnder his protection Moreouer although by the word flocke he meanes the elect people whom he had taken into his custodie we are notwithstanding admonished that hee will be no shepheard but to such as with the modestie and weakenesse of sheepe and lambs are content to follow him The condition of a flocke therefore must bee considered for he will not feede wild beasts God will be no sheepheard to wolues but to such as shew the tractable and meeke nature of lambs but lambs Let vs thererefore cast off all
help in them but let vs solely and only rest vpon the power of the Almightie what strength honor or riches soeuer wee enioy For the Lord playes not at tenis with the world in banding of such great ones as one taking delight therein as some prophane dogs blaspheme but the higher any man is aduanced commonlie the bigger he swels in pride and neuer leaues swelling till he burst himselfe in pieces that so the iust iudgements of God may be alwaies manifest to all By this we are also admonished that it is ill done to attribute the euents of things to fortune or to second causes for God became not the Creator of the world forthwith to leaue his worke as a carpenter doth his ship but his hand continuallie labours so as not an haire of our heads can fall to the ground without his good pleasure When so many changes fall out therefore in the world and that we see things which in our iudgements would stand for euer to fall consume as the smoke let vs turne our eies towards this soueraigne prouidence and power of God As soone as he blew vpon it In these words the Prophet shewes of what short and momentanie continuance those things be which are wont to dazle our eies and make vs at a stand For wee no sooner thinke of a great King but our hearts quake within vs and we are moued at it but he shewes that Princes and kings are but as stubble before God whose only blast will carrie them away like a whirlewinde whither soeuer it pleaseth him What is our lesson then We must not stand gazing vpon the creature be he what he will that the same should hinder vs from giuing that glorie and honour vnto God which to him appertaines This the Iewes were diligentlie to note for it is like enough they would haue thought this great Monarchie of the Caldeans vnder whom they were held captiues should neuer haue bin dissolued nor that themselues should euer haue been deliuered vnlesse this doctrine had come between to wit That there is nothing so firme and stable in the world which God can not scatter and bring to nothing with his only blast that they might hold fast the hope of their deliuerance therefore the Prophet aduertiseth them that as soone as God shall but thunder from heauen he will breake and crush in pieces all the terrible forces and power of their enemies Vers 25. To whom now will you liken me that I should be like him saith the holy one THis is a repetition of the former sentēce where it was said that God would not indure to be matcht with Idols vers 18.19.20 lest the Iewes should diminish any thing of his power notwithstanding they were so long retained captiues in the hands of Infidels For they were to beware how they attributed any power to Idols because the idolaters who kept them in bondage prospered for by such disputings comparing the power of the true God with idols they were in danger to haue mingled them together This is the cause why in indignation he repeates the same thing againe To vvhom vvill yee liken me As if hee should say Dare you venture to take my glory from mee by your comparisons For howsoeuer men frame diuers imaginations to themselues thinking to transforme God into what shape they list yet remaines he one and the same still and his nature is changed neuer the more by their inuentions He brings in the clause holy one to verie good purpose putting it in stead of Gods name For therein he priuilie taxeth the Iews of shamefull ingratitude if they sanctifie him not in their hearts Chap. 8.13 seeing he hath separated them from others For there is no holinesse to be found in the idols of the Gentiles being but the workes of mens hands God then is too much wronged and abased when idols are opposed to him and that men beginne to call it into question whether of them hath the greater power Vers 26. Lift vp your eies on high and behold who hath created these things and bringeth out their armies by number and calleth them all by their names by the greatnes of his power and mighty strength * Or none shall faile nothing faileth IT seemes the Prophet stands too long vpon this point seeing there is none will denie it For he repeats one thing often which none doubts of but must needs be constrained to confesse the admirable power and wisdome of God in the comely order of nature But wee must obserue what hath been said heretofore Wee in our selues are so vntoward and doe value Gods power at so low a rate that we sometimes afford him not the honour which we will giue to a mortall man For the most part we afford not God the honour which we will giue to a mortall man yea the appearance of a sillie worme of the earth puts vs sometimes into so great mammering and feare that all the promises of the Almightie in the holy Bible can scarsely comfort vs. For this cause the Prophet hath iust cause to repeate it so often that God is defrauded of his honour if his power rauish vs not so as to admire it Thus he makes no idle repetitions you see because wee are so dull and slow of hearing that we haue need to bee awakened and pricked at euery turning with the spur Men daily behold the heauens and the starres but where is hee that thinks seriously of the author of these things Wee see the shape of man so artificially formed by God that he was put into this world to behold the heauens that hee might acknowledge the Lord of them for God hath bowed downe the faces of beasts towards the earth and hath made man to goe vpright to stirre him vp to view the place of his abode And this was well described by a prophane Poet who saith Although euery creeping thing bends his face chiefly towards the earth yet to man God hath giuen a face to looke vpwards and hath created him to behold the excellencie of the heauens and to lift vp his eyes to the starres Thus then the Prophet sets forth mans malignitie who will acknowledge nothing of God though it be painted out before his eies but had rather haue their snowt grubling in the earth like Moles for the maiestie of God must needes touch vs neere if wee looke wishly vpon the heauens In naming of the starres he expresseth more plainly that the wonderfull order which shines in the heauens doth as it were preach with a lowd voice that there is but one God and Creator of the world which all such must be constreined to acknowledge as amidst so great numbers and diuersities of starres shall obserue their distinct order and comely marchings For the starres were not thus set euery one in his place at haphazard neither is it at random that they march so swiftly in such proportion fetching so great compasses and yet walking as by a direct line so
any of them For he is called seruant in respect that God the Father hath not onely giuen him the charge of teaching or to doe some other thing but also in regard that hee hath called him to performe an excellent and peerelesse worke which is common to none but him Furthermore although this name be attributed to the person of Christ yet it ought to be referred to his humane nature for his Godhead being eternall and that in respect thereof he hath euer obtained equall glory with his Father Christ Gods seruant in respect of his humanitie it was necessary he should take our nature vpon him that he might submit himselfe to the obedience of a seruant And therefore Saint Paul saith that he being in the forme of God thought it no robberie to be equall with him and yet notwithstanding emptied himselfe and tooke vpon him the forme of a seruant c. Phil. 2.6 Christ then is a seruant but voluntarily Christ being Gods seruaÌ„t no way impaires his dignitie DispensatioÌ„ lest wee should imagin his dignity might be somewhat impaired therby Which the ancient Doctors signified vnder this word Dispensation whereby it came to passe as they say that Christ subiected himselfe to all our infirmities The affection by which he became subiect vnto God Christs subiection voluntarie was voluntarie in the meane while it was to the end he might become our seruant also notwithstanding this his so abiect a condition hinders him nothing at all from inioying his soueraigne maiestie for which cause the Apostle saith God hath giuen him a name aboue euery name Phil. 2.9 He vseth the particle demonstratiue Behold to bring the Iewes as it were to the sight of the thing done for that which they saw in Babylon was able to haue put them cleane out of heart He wils them therefore to turne their eies from beholding things present and to fix them onely vpon Christ Some expound the verbe Tamach which signifies To stay passiuely others actiuely If we take it in the passiue the sense will bee that God so staies himselfe vpon his Christ that hee will giue him charge of all things euen as masters doe to their trustie seruants Now it is a signe of great trust which the Father reposeth in him that hee giues him charge of all things and commits into his hands his owne rule authoritie and power Yet I reiect not the actiue signification to wit I will erect or set him vp or I will establish him in his estate for that which followes immediately after I vvill put my spirit vpon him is but a repetition of the same thing He saith in the first place then I vvill stay vpon him then he shewes the maner of this stay in saying that he will gouerne him by his Spirit and thus hee shewes that he will sustaine and helpe Christ in all things and will not suffer him to fall vnder any difficulties Now it was needfull that Christ should be indued with the holy Spirit from aboue Why Christ was to bee indued with the holy Spirit in regard hee was to take vpon him that diuine office of being mediator betweene God and men for according to his humane nature he was vnable to beare the waight of so great a burthen Christ a seruant elect Elect is here taken for excellent as in other places young men which are in the flower of their youth are called men of choice Hee is called a seruant elect then because hee shall beare the message of reconciliation and all his actions shall bee disposed of by the Lord. Yet behold heere a testimonie of that loue which God hath shewed vs in his onely Son for in him the head wee may see our election shine by which wee are adopted to the hope of a better life Seeing then that there is an heauenly power dwelling in the humane nature of Christ Wee must looke vpon Christ in both his natures when we heare him speake let vs not so much looke vpon flesh blood as lift vp our mindes higher that so we may see his diuinitie shine in all his actions In vvhom my soule delights By this testimonie we may conceiue that Iesus Christ is not onely well pleasing vnto God his Father but is also that his onely beloued Sonne so as there is no obtaining of any grace but by the meanes of his intercession In this sense it is alleadged by the Euangelists Mat. 3.17 Luke 9.35 Saint Paul also teacheth that wee were reconciled with God through this his vvelbeloued one for whose sake God loues vs Ephes 1.6 According to which our Prophet shewes that Christ shall not be adorned with the vertue and power of the holy Ghost for his owne particular onely but to shed it abroad also far and wide vpon others By the word iudgement hee vnderstands a well ordered gouernment and not the sentence which the Iudge pronounceth vpon the iudgement seat for the verbe To iudge among the Hebrewes signifies to rule gouerne and direct things He addes that this iudgement shall extend thorowout all the earth as well to the Gentiles as to the Iewes which promise was then new and strange for God was onely knowne in lurie Psal 76.1 so as forraine nations were excluded from any hope of grace We therefore that are Gentiles staÌ„d in exceeding need of these so cleare and euident testimonies that we may grow daily in the assurance of our vocation and calling for without these promises what assurance is left vs They nothing at all pertaine vnto vs. Christ was sent then to bring the whole world vnder the rule and obedience of God his Father Whence it appeares that al things without him are but a confused chaos Before hee comes therefore All things out of ordâ—r without Christ it is impossible to see any right order or gouerâ—â—ment among men Let vs then learne in all things to submit our neckes vnto his sweet yoke if we desire to be iustly and rightly gouerned Now we must iudge of this gouernment according to the nature of his kingdome that we liue in which as you know is not of this world but consists in the inward man Iohn 18.36 for it consists in a good conscience and integritie of life approued not of men only but of God chiefly and principally Wherein Christs kingdome principally consists The summe then comes to this that our whole life being peruerted since the time wee were altogether corrupted by the fall of Adam Christ is now towards the end of the world come vvith an heauenly power of the spirit The end of Christs comming in the flesh to change our hearts and to reforme vs into newnesse of life Vers 2. Hee shall not cry nor lift vp nor cause his voice to be heard in the streetes THe Prophet shewes after what manner Christ shall come to wit without such pompe and preparations as earthly Kings haue For when they come in trumpets are sounded on euery
haue saued and I haue shewed when there was no strange god among you therefore you are my witnesses saith the Lord that I am God THis verse is as it were a rehearsall of the former for the Lord telles them againe that hee hath foretold things to come and hath brought them to passe accordingly thus To declare is or may be referred to his fâ—reknowledge and To saue to his power and goodnesse In a word his meaning is that he is the onely God who knowes and accomplisheth all things Now howsoeuer this was spoken to the Iewes yet wee are to know that it also appertaines vnto vs for all the prophecies which remaine on record ought to be so many lessons to teach vs the wisdome and power of God that so wee may wholly rest vpon him Now that wee should abolish all superstitions and suffer him to sit as our onely Doctor in his heauenly chaire he tels vs againe that hee hath shewed his power and manifested the signes of his fauour without any mans helpe whence it followes that those are too ingratefull and peruerse which will not content themselues with him alone Wâ—â—n there vvas no strange God among you saith he to worship euen then did I openly discouer my power in the sight of the whole world How dare you then attribute that to Idols which belongs to me onely And yet the Prophet doth not so much in this place commend the antiquitie of the peoples religion as he labours to reiect all false succors As if he should say Seeing you haue knowne none but the true God whose miracles haue been so wonderfull and apparant you ought to be resolued that there is no helpe but in him Therewithall also the Prophet shewes that our infidelitie hinders God from shewing his power in the midst of vs let vs therefore abandon all errors and all false opinions of God if we will haue experience of his power for if we turne aside after idolatries and superstitions are wee not well worthy to feele the want of his power and goodnes In conclusion he calles them witnesses as accusing them of froward and cursed ingratitude if they dissemble that goodnesse of his which was so publikely manifested for the more God shall haue declared his power by many visible testimonies the more are wee bound to publish and make knowne the same vnto others Vers 13. Yea before the day was I am and there is none that can deliuer out of mine hand and I will doe it and who shall let HE speakes now of Gods eternitie but we must still keepe in minde the Prophets drift For he which had a beginning He which had a beginning is not of himselfe is not of himselfe neither can hee hold vnder his dominion nor gouerne the things which hee created not When the Lord therefore calles himselfe the eternall it is to shew that the world was made by his hand and that this goodly order of nature fell not out by chaÌ„ce but tooke the originall from his admirable wisdome and power Gen. 1.1 And therefore he addes in the next place that none can deliuer out of his hand Gods soueraigntie proued by his eternitie which yet shewes vs more plainly that by his eternitie wee may proue his soueraigne and infinite power For were he not eternall hee could neither retaine all things in his hands neither could hee desend his people nor serue his turne of the creatures according to his owne will But because he is vvithout beginning it necessarilie followes that all things be subiect to his disposition Heereunto appertaines that which is added that nothing can let him from doing that which hee hath once determined All which serued to teach the Iewes that they should not stand amazed nor be discouraged in regard of the force furie and multitude of their enemies Vers 14. Thus saith the Lord your redeemer the holy one of Israel For your sake I haue sent to Babel and brought it downe they are all fugitiues and the Caldeans cry in the ships THe Prophet saith that Cyrus Cyrus shall be as an hired souldier which shall bestow his trauell in the Lords seruice for the redemption of his people I grant hee names not Cyrus but hee speakes of the host which marched vnder his conduct to subdue the Babylonians We know this was brought about by Cyrus and Darius Darius but all of them were Gods executioners who had foretold these things long before He directs not his speech onely to those that saw the accomplishment of all these things but also to all those whom the Lord meant to sustaine with this hope of deliuerance which they could neuer haue dreamed of by any humane reason For hee speakes to the captiues who being oppressed vnder the cruell seruitude of the Caldeans were left destitute of all meanes of comfort in which respect these promises might seeme most fabulous because in mans iudgement there was no hope that euer they should get out of this prison But we must giue this honor to Gods word Wee must giue this honour to Gods word as to beleeue things incredible The vertue of faith euen to beleeue that which otherwise is incredible to the end wee may hope aboue hope for such is the power of faith that she stands not gazing vpon things externall but fixeth her eies in the heauens and pierceth thorough euen to the very throne of God Now there is great force in that which is added for thy sake For seeing pride and an insatiable couetous desire to rule pricked Cyrus forward to this action and that there were many occasions for which this war was raised a man would not haue thought that the whole world should thus haue bin shaken in the ouerthrow of this Monarchie and that the poore Iewes the miserablest of all people vnder heauen should by this meanes haue had a way made to returne home into their owne countrie But God protests that he will giue the Persians victorie so as they shall easily conquer all the East because he fauors his Church For this cause he shewes in the first place that it is he which is their redeemer and the holy one the better to perswade them that he held those whom he had chosen to be his peculiar people deare and pretious vnto him Notwithstanding Obiect this seemes contrarie to that which we haue seene before in the 33. Chapter Woe to thee that robbest when thou wast not robbed the Lord meant by this that he would auenge himselfe vpon the crueltie of the Babylonians and render them that measure which they had met out vnto others now hee shewes that the Persians tooke armes by his commandement that by meanes thereof he might worke his peoples deliuerance Ans But these things may be easily reconciled to wit that the Lord had respect to his people euen then whilest he scourged the Chaldeans for as his prouidence extends it selfe ouer the whole world in generall so hath he a speciall
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
for which cause indeed the foundations of Ierusalem are called euerlasting It is as much then as if he had said Before there vvere any men to forge or frame Idols I determined in my secret counsell to haue a Church which should indure for euer This people therefore is the most ancient and excellent of all others though others be before them both in yeeres and in dignitie For as all things were created for man so all men were made to serue the Church All men made to serue the Church yea there is not any nation whatsoeuer be it neuer so high or mightie which is not much inferiour For the Church is the body of Christ which far surpasseth both in age and excellencie The Church Christs bodie therefore shee is the most ancient and excellent of all We will not stand to recount fables Fables as the Iewes doe who affirme Ierusalem to be built from the beginning for the Prophet respects not beginnings of time here And yet wee must hold this principle A principle that the elect people are more honourable and ancient then the strange nations because they approch neerer vnto God who is the fountaine of eternitie Let them shew This permission giuen shewes that men shall but lose their time in looking for any answer from Idols touching the foretelling of things to come Idols vsed equiuocatiōs and if they should yet their answers would proue nothing but impostures and words hauing alwaies a double signification wherewith they were sure to bee seduced that went to aske counsell of them as wee haue said heeretofore Vers 8. Feare yee not neither be afraid haue I not told thee of old and haue declared it You are euen my witnesses whether there be a God beside me or a * Or strong God that I know not ISaiah shewes now wherefore hee spake of the power of God to wit that hee might confirme the peoples faith for this is the conclusion which he gathers out of the former arguments A conclusion out of the former arguments Seeing the Lord is so powerfull and gouernes all things after the counsell of his own will therefore the people whom he hath taken into his protection haue no cause to feare In the next place hee repeates that which was said before to wit that God had not onely succoured the Iewes in hugger mugger in shewing himselfe at vnawares when none waited for his helpe but had also vpheld their faith by many prophecies and gaue them sufficient testimonies of his fatherly fauour so as his diuinitie was manifested to the vtmost For what should it profit vs to know that God both foresees and is able to doe all things The knowledge of Gods prescience and power shold little auaile vs if he manifested not the same for our good if he did not therewithall manifest the same vnto vs concerning our saluation Albeit then it is his pleasure that many things should be vnknowne to vs yet hee communicates so much of his counsels as is expedient and fit for vs to vnderstand The word Meaz signifies a long time or if any had rather take it otherwise it notes out an opportunitie or fitnesse of time for the Lord reueales his secrets vnto his elect when he sees the time to be conuenient But the first interpretation seemes to me the least constrained Wherefore you are my vvitnesses His meaning is as I haue touched before that the people could not pretend ignorance if they contented not themselues with one God seeing he hath so fully manifested himselfe vnto them that they might be the best vvitnesses of his diuine power What is the end of our knowledge then concerning Gods glorie Euen openly to vvitnesse the truth of God before men as hath been said before vnlesse we had rather be counted smotherers of that light which hee hath manifested vnto vs by his holy Spirit Moreouer we can be no lawfull vvitnesses of Gods truth if he confirme vs not by his truth for what validitie is there in his testimony who doubts of the truth which he is to professe Wee must therefore be both taught by Gods word if we will haue such a faith and hope as accomplisheth saluation He attributes heere vnto God the title of strength as in many other places because it is not enough to know the eternall essence of God vnlesse wee therewithall ascribe vnto him power strength Otherwise we should leaue him onely a bare and naked title as the vnbeleeuers doe who indeed confesse there is a God with their mouthes and afterwards attribute his power to this and that creature Vers 9. All they that make an Image are vanitie and their * Or desirable delectable things shall not profite them and they are their owne witnesses that they see not nor know therefore they shall be confounded THe Lord now on the contrarie shewes how miserable the Idolaters are which erre and vanish away in their inuentions being not fast grounded vpon his eternall truth to wit they are senselesse and void of sound iudgement And as he hath heretofore iustly condemned the ingratitude of the people if by the testimonies of Gods prescience and prouidence they were not incouraged to hope well so now on the contrarie he armes and fortifies them against the superstitions of the Gentiles The faithfull armed against the superstitions of the Gentiles But in regard the vnbeleeuers were many in number and flowed in forces and riches he denounceth that all is vanitie and to be short that all their goodly shewes would proue deceiptfull helps in the end By their desirable Desirable things he not only comprehends their Idols but also all their seruice vestments pomp and ceremonies which fooles are wont to honour them withall And he sets out these things by a very fit word for seeing the chiefe end of mans life The chiefe end of mans life consists in aduancing the true knowledge and worship of God wherein stands the maine difference betweene vs and brute beasts so must it be preferred before all things be they neuer so excellent to this I say we ought to referre all the thoughts and desires of our hearts It is not without cause then that the Scripture vseth this word when it speakes of Gods worship and seruice but it is vsed here touching a corrupt and furious zeale wherewithall Idolaters are caried away after their Idols and their seruices for this cause he saith that all their desirable things about which they spend so much time are both vaine and vnprofitable Oftentimes also this desire is compared to the filthie lust wherewith men are so bewitched or whollie blinded that they can not see their villanie nor yet obey common reason whereof we haue largely spoken in the first Chapter In that he addes themselues are vvitnesses some expound it that the Idols beare witnes against themselues and plainely teach what vanitie there is in thē so as they which perceiue it not
againe As also that hereby they might conceiue in what deare and precious account God had them when they should see the Monarchy of the East giuen vp to the Persians And therewithall he shewes for what cause Ierusalem shall bee restored euen that Gods pure vvorship and seruice might be there againe erected For hee promiseth not this restauration to the end men should seeke their owne ease or preferment but that the Lord may be called vpon of his seruants in peace in puritie and in sinceritie of heart which it stands vs in hand to obserue diligently because many prefer their temporary pleasures and profits before the honour and worshippe of God In regard whereof Haggai takes vp a bitter complaint against those of his time Is it time for your selues to dwell in your sieled houses this house to lie vvaste Againe You suffer this house to lie vvaste and yee runne euery man vnto his owne house Haggai 1.4.9 and yet it was the Lords pleasure they should chiefly haue regarded his house To this appertaines that which the Prophet addes And to the Temple Thy foundations shall be laid Indeed we at this day haue no Temple of wood and stone which we are commanded to build What Temples God would haue built him now but the liuing Temples of the holy Ghost 1. Cor. 6. to wit our selues because he hath chosen vs for his habitation These are the Temples which wee must build vp by the wholsome doctrine of Gods word that we may be framed to an holy and an vpright conuersation and to render him the seruice due vnto him For this is the very cause why God will haue a Church in the world Why God will haue a Church still in the world namely lest the memory of his blessed name should bee cleane abolished from among vs. THE XLV CHAPTER Vers 1. Thus saith the Lord vnto Cyrus his anointed whose right hand I haue holden to subdue nations before him therefore will I weaken the loines of Kings * Or vngird and open the doores before him and the gates shall not be shut When God is determined to redeeme his Church no impediments can hinder the effecting of it ISaiah continues forth the matter which he beganne to hande in the latter end of the former Chapter For hee shewes that God hath not promised deliuerāce to his people in vaine because hee had before ordained and decreed the meanes how to bring it to passe according to his owne purpose When there is question made touching our deliuerance out of anie danger we forthwith inquire by what means it may be effected and also the reason of it Now albeit God had rather hold vs in suspence and so to conceale from vs the meanes he hath already in his hand notwithstanding in this place he applies himselfe to the weaknesse of their mindes and is contented to name the partie vnder whose conduct he purposeth to bring them home into their Country For in regard their faith was to be sharplie assailed by diuers temptations of other kindes hee was willing heere to preuent this particular doubt that so other troubles which befell them might not vtterly crush them To giue the more efficacie then vnto his word he turnes him to Cyrus saying I haue chosen thee to be my King I vvill take thee by the hand and vvill subdue nations before thee so as they shall make passage for thee and shall willingly yeeld themselues vassals vnto thee For this turning of his speech to Cyrus was much more effectuall then if the Lord had spoken onely to his people Obiect But some may thinke it strange that hee calles him his anointed seeing this title onely appertained to the Kings of Iudah and Israel in regard that they represented Christs person For to speake properly there is but one anointed of the Lord according to which Habacuk saith Thou wentest forth with thine annointed for the saluation of thy people Hab. 3.13 For the kingdome was set vp in the person of Dauid which was the image of Christ who for this cause among the Prophets is called Dauid the son of Dauid in many places Ezech. 37.24 Hose 3.5 I grant that the anointing which distinguished this priestlie kingdome from other prophane gouernements was the speciall seeing then that this title appertaines onely to the Kings of Iudea it might seeme strange that it should heere be attributed to an idolatrous Pagan For though Cyrus was instructed by Daniel yet we reade not that he changed his religion hee reuerenced indeede the God of Israel Why Cyrus is called Gods annointed and held him the soueraigne God aboue all creatures but he was neuer drawne by this means to serue him in any sinceritie neither was he euer brought to forsake his idolatries and superstitions God honours him thus far then Ans as to call him his annointed not with a perpetuall stile but during the time he held the office of a deliuerer and in respect he sustained the person of God both to reuenge the cause of the Church and to redeeme the same out of the Assyrians hands which office indeed properly appertained to Iesus Christ This ordinary title then giuen vnto Kings must be restrained to this circumstance to wit as he was the redeemer of Gods chosen in setting them at libertie Whence wee may see how greatly God esteemes the saluation of his Church when in regard of one particular benefite Cyrus an idolater is called his annointed I haue holden thy right hand By this phrase of speech he signifies that Cyrus shall prosper in all his enterprises because hee shall fight vnder God as his Generall Isaiah affirmes then that Cyrus shall haue good successe for the Churches sake that he may be fit to deliuer her And in this he againe magnifies Gods prouidence who in the midst of such troubles assured the Iewes that he would so dispose of things from heauen that all should worke together for the saluation of his elect Now in respect that Cyrus could not well goe into Babylon because al Asia bent their force to disappoint him of his purpose the Prophet in these words shewes that God vvill ouerthrow all contrary power that shall set it selfe against him And because mans chiefe strength consists in his loines or reines the Hebrewes take the vveakning of the loines for the dissoluing or weakening of the strength We may also expound it a little otherwise to wit that the Lord will spoile or vngird them according to the common phrase of the Scripture for Kings at their coronation are girt wit a girdle it being a part of their royall furniture Iob 12.18 In which sense God saith in the fift verse following that he would gird Cyrus I therefore rest my selfe rather in this latter exposition that so the opposition may sute the better Hence it appeares thē that Kings haue no more power then the Lord giues them Kings haue no more power then God giues them neither
vpon the assured accomplishment of it Vers 12. Heare yee mee yee stubborne hearted that are farre from iustice The rebellious nature of the Iewes described HE sharply rebukes the Iewes againe who would neither giue credence vnto God nor receiue any consolations at all in their aduersities This was a galling reprehension which no doubt went very neere the quicke but they well deserued it in regard neither threatning nor promise of God were it neuer so sweete and amiable was auaileable to tame them These two epithetes which he heere vseth are to be noted whereby hee giues vs to vnderstand that the afflicted and miserable shut vp the passage of Gods helpe from them by their owne rebellion For by their murmurings and grudgings they shake off the feare of God and in thus doing rush themselues headlong into such desperate courses that they make open war vpon him Now he speakes to the Iewes who were readie to burst with malice and pride notwithstanding afflictions oppressed them to the vtmost And thus hauing shaken off the feare of God they fell into opē raging which I would to God many among vs were not guiltie of who wax worse by their calamities Thus then they would accept of no remedie nor medicine at al to cure their euils If any would haue the word iustice to bee taken heere for Gods succor as in the verse following I leaue it free for them so to doe for it is no strange thing to see the obstinate who repell God and reiect his grace to bee vnable to rest vpon his sweete promises or not to suffer that any should doe them good albeit helpe bee offered them Vers 13. I will bring neere my iustice it shall not be farre off and my saluation shall not tarry for I will giue saluation in Zion and my glorie vnto Israel An oppositiō betweene the iniustice of man and the iustice of God IF any had rather retaine that which I was saying to wit that such as are farre from iustice and vncapeable of Gods grace are here called to repentance the sense will bee all one but if wee say that the Iewes were farre from iustice in regard they were giuen vp to a dissolute behauiour as men past grace then there is an apt opposition betweene the iustice of God and the iustice of men Although the Iewes then were farre from iustice and had cast off all studie of pietie yet God affirmes that his iustice is neere As if he should say I must confesse incredulitie is a maine let and hinderance yet shall it not hinder me in the end from manifesting the force of my truth What though some did not beleeue saith Paul shall their vnbeliefe make the truth of God without effect God forbid Rom. 3.3 Yea let God bee true and euerie man a lier And to say the truth if he did not ouercome mens stubbornnesse by his goodnesse wee should incontinently perish For which of vs receiues the bounty of God or his grace when hee offers the same as wee ought Why God withdrawes his fauour from vs for a time Doth hee withdraw his mercy or his truth from vs It is for no other cause but for that we be farre from iustice Contrariwise though we resist him yet he drawes neere vnto vs that he may manifest his iustice albeit we be vtterly vnworthy of it Yet he doth this in such wise as the wicked receiue no fruit at all by it For the Prophet comprehends not those cursed apostataes as if this saluation promised belonged vnto them but onely affirmes that God hath meanes ready to make his iustice appeare But heere it is needfull for vs to consider in what state this people stood to whom this speech was directed They were all in a manner tainted with the sinne of infidelitie and those that rested vpon the promises were but very few All are gone out of the way euen the elect sometimes shewed themselues but too obstinate so as they seemed to be no lesse infected with this contagion then the rest He taxeth them all in generall then as well to conuince the reprobates as to gall the elect and to bring them into the right way But he chiefly sets himselfe against the rebels as I haue said who obstinately and stubbornly reiected all hope of grace And my saluation Heereby it appeares what he meant by the word Iustice to wit the help and succour of God promised in fit and due season to his people He takes iustice and saluation then for one and the same thing because it is an excellent testimony of Gods iustice when he conserues and protects his distressed ones It is not added superfluously that it shall not be far off and shall not tarrie Note Gods great clemency for heerein he expresseth Gods exceeding great mercie in that he will finish the course of his iustice albeit the people should resist the same And vvill put The letter Vau is heere put for a particle of rendring the cause thus For I vvill put Now this is a confirmation of the former sentence as if hee should say Seeing the Lord hath once determined to saue Ierusalem shee cannot be disappointed of such a benefit He ioines his glory with the saluation of the faithfull as also Saint Paul takes the word glory Gods glory and our saluatiō lincked together for mercy Eph. 1.6 and 3.16 For then Gods glory shines fully when he drawes his children out of the bands of death and sets them at libertie because hee will haue the saluation of his Church and his iustice to be conioyned with an indissoluble knot THE XLVII CHAPTER Vers 1. Come downe and sit in the dust O Virgin daughter Babel sit on the ground there is no throne O daughter of the Chaldeans for thou shalt no more be called Tender and delicate Gods decree put in execution NOw Isaiah sets that downe at large which hee mentioned before touching Gods counsell and the execution thereof For hee speakes heere in plaine termes of Babylons fall Babylons fall because there was little or no hope that the people should euer returne as long as the Babylonicall Monarchie florished He therefore conioined these two things together to wit the ouerthrow of this Monarchy and the peoples deliuerance which should insue For the statelinesse of this Citie was vnto the poore Iewes as a deepe graue in which they were buried but when the Lord opened it then the peoples first life was as it were restored to them afresh In that hee commands her to come downe it hath greater weight in it then if he had directly threatned she should come downe for thus he speakes with authoritie as if he were alreadie set in a throne of iudgement for he spake nothing but what he had warrant from God to deliuer and therefore hee boldly pronounceth what should happen And this commission wee see the Lord gaue to Ieremiah Behold I haue set thee this day ouer kingdomes and nations
husband nor children on the contrary he shewes that both these euils shall ouertake her so as she shall be made a wofull spectacle for all to behold with contempt in regard of her desolatenesse He addes that it shall come vpon her in perfection that is to say there shall not one iot or tittle thereof faile for she shall know the miserie of widowhood with a witnesse as they say And thus there is a close opposition betweene the moderate corrections in which some mitigation may bee expected and that horrible vengeance of God which brings forth no other issue but a finall desolation for the more the wicked exalt themselues in their pride the lower will the Lord abase them in his indignation and wrath The higher the proud exalt themselues the lower the Lord will abase them Because of the multitude c. Others translate Of thy soothsaiers But mee thinks the word should rather note out the vice then the persons Some take the letter Beth for a particle of rendring the cause and expound it Because in which sense it is often found in the Scriptures albeit wee may expound that the Chaldeans shall finde no helpe nor succour in their deceiueable diuinations in which they gloried so much and so it may be translated Notwithstanding As if hee should say Notwithstanding the multitude of thy diuiners and coniecturers these things must needes befall Babylon For he derides the confidence which they put in these fond prognosticators through whom they thought to foresee things to come But in regard he will insist longer vpon this point in the 12. and 13. verses therefore I willingly consent that hee heere recites one of the causes of their destruction to wit that they despised all dangers vpon the confidence they conceiued in these impostures and illusions Vers 10. For thou hast trusted in thy wickednesse thou hast said None seeth mee Thy wisdome and thy knowledge they haue caused thee to rebell and thou hast said in thine heart I am and none else HE explanes that which he said in the former verse though we may extend it further to wit that he taxeth the Chaldeans for their fraud oppression outrages and wicked practises whereby they so highly magnified thēselues For all these great kingdoms lightly become great dens of theeues as an arch-theefe which once raigned among them said because they can neuer inlarge their territories but by plucking from others by force and violence therefore they driue the lawfull possessors out of their houses that they may be Lords and Kings within themselues Now he calles that vvickednesse which hee adornes afterwards with these goodly titles of vvisdome and knowledge For thus tyrants are wont to compasse their deuices they forget all equitie and right that they may make the poore to fall in their nets But the Lord detects and discouers their trecheries so as euery one may see they dance but in a net After Iob hath said that God catcheth the wise in their wisdome to shew what this wisdome is he calles it craftinesse Iob 5.13 As touching that which by and by followes namely that Babylon said none saw her wickednesses this sets forth with what freedome she committed the same For seeing reuerence or shame holds men in some awe he that feares not God as a witnesse of his behauiour and thinkes men notes nothing hee doth such a one will not sticke to practise anie villanie I grant that the most wicked are sometimes stung with the worme of an euill conscience but they close vp their eies and plunge themselues into a benummednes and deadnesse of conscience as Moses within the ground In a word their confidences are seared vp with an hot yron But aboue all we see how they scorne God with a desperate presumption as if by their fetches they were able to dazle his eies For when they purpose to beguile the simple it sufficeth that they may doe it closely as if belike they could deceiue his eies who in all places beholds both the euill and the good Prou. 15.3 But they flatter themselues in their cunning in vaine for the Lord will easilie plucke off their vizards Let all men detest such vvisdome then by which men deceiue their owne soules and pull ineuitable ruine vpon their owne heads I am and none else He againe repeates those blasphemies mentioned in the 9. verse that all might know how much God abhors them and how neere such are to endlesse perdition that exalt themselues higher then is fit Vers 11. Therefore shall euill come vpon thee and thou shalt not know the morning thereof destruction shall fall vpon thee which thou shalt not bee able to put away destruction shall come vpon thee suddenlie ere thou bee aware HE continues stil to scorne the vaine confidence of the Babylonians Babels sudden downefall who thought all things safe by reason of the foresight they had touching the situation of the starres He therefore denounceth against them that which the Scriptures affirme to hang ouer the heads of all contemners of God When they shall say Peace and safetie then shall sudden destruction come vpon them 1. Thes 5.3 So as they shall not know in the morning what shall befall them ere night Now it appeares sufficiently out of Dan. 5.30 how certainly these things came to passe Vers 12. Stand now among thine Inchanters and in the multitude of thy Soothsayers with whom thou hast wearied thy selfe from thy youth if so bee thou maiest haue profit or if so be thou maiest haue strength THe Prophet speakes to the Chaldeans Babels confusion remedilesse as wee are wont to speake to common ruffians or harlots who will receiue no admonitions Hold on your course still you shall see in the end how the world will goe with you So he saith Thou shalt tell me one day what good thou hast gotten by thy soothsaiers and coniecturers By the word Stand hee alludes to the gesture of diuiners who stand still in a place til some bird flie that way Also the Astrologers stand obseruing the course of the heauens and will not misse the least point If any had rather expound it Diuines then Diuinations I doe not much contradict him because the word Kabarim is ambiguous If thou mayst be strengthened As if he should say Thy diuiners can not turne away that destruction which is ready to fall vpon thine head for he insults ouer their peruerse confidence foretelling that after they shal haue vsed all the shifts they can yet they shall proue fruitlesse and bootlesse Vers 13. Thou art wearied in the multitude of thy counsels let now the * Or binders of the heauē Astrologers the starre-gazers and Prognosticators * Or come forth stand vp and saue thee from these things that shall come vpon thee A plainer description of that which before was deliuered obscurely NOw hee describes that more plainely which he said a little before somewhat obscurely to wit that all the counsels which
if he sate idle in heauen or were fallen into a dead sleepe It is needfull therefore that the light of Gods word should alwaies shine before vs for the rectifying of our iudgements for wee shall alwaies misse the marke in considering of Gods workes vnlesse he giue light vnto our steps by the lanterne of his blessed truth The same thing often befalles many at this day which Isaiah bewailes touching his nation to wit that notwithstanding all admonitions yet they cease not to forge Idols which they adorne with Gods spoiles as it were The Apostles Peter and Iohn in their life time Act. 3.12 cried with a loud voice that they did no miracles by their own power or godlinesse Peter and Iohn made to worke miracles by the Papists now they are dead who protested they did nothing by their owne power being aliue and yet we see how the Papists whether they will or no yea as it were to vex them will burthen them now they are dead with infinit miracles Well howsoeuer God at this day foretelles vs not of things to come yet shall the Law and the Gospell be of no lesse force to condemne our vnthankfulnesse then if wee had seene the wonders whereof God shewed himselfe the author contained in the prophecies Vers 6. Thou hast heard * Or see all behold all this And will not yee declare it I haue shewed thee new things * Or from euen now and hid things which thou knewest not BY this wee may better discerne that the Prophet speaks of the captiuitie to come God spake plainly but we are dull of hearing and of the redemption that was to insue Wherein he as well prouided for the good of the people of his owne time as for theirs that were to succeede that so albeit those which then liued made no right vse thereof yet at least those that suruiued them being heereby admonished might amend For it often fals out that the word moues not such as are present nay they hauing heard it goe their waies and contemne it but their successors on the contrary receiue it with more reuerence Where he bids them behold some thinke the Prophet so propounds the euent of the thing as if he should say God neuer said any thing but the truth thereof hath manifested it selfe But I expound this word behold or See thus Seeing the Lord hath spoken it is thy dutie to thinke well of that he hath vttered and to giue diligent attention thereto Whence we may gather that our dulnesse is the cause why we suffer that which proceeds out of Gods mouth to fall to the ground and that many doe therefore couer themselues with the vaile of ignorance in vaine For the Lord speakes distinctly enough vttering to euery mans capacitie as much as is needfull for them to know if the auditors were but as attentiue as they ought and did aduisedly consider what is said But the Lord requires somewhat more of his people besides hearing and vnderstanding of his word to wit that they should publish the wonders whereof they haue had experience And thus vndoubtedly hee instructs his seruants vpon this condition that being taught themselues they should labour in the next place to bring others to confession of the same faith with them From now is as much as if he had said Note this day in which the Lord foretelles thee by my mouth that which thou knewest not for it cannot be apprehended nor foreesene by any humane coniecture Vers 7. They were created now and not of old And euer before this thou heardst them not lest thou shouldst say Behold I knew them Neither the peoples captiuitie nor deliuerance happened by chance THe Prophet shewes that hee disputes not about things knowne or vnderstood by long vse first to correct the pride which is naturally grafted in all men for they vsurpe vpon that which belongs to God onely and secondly that none should attribute the least iot thereof vnto fortune or to any second causes whatsoeuer Men vse many shifts to depriue God of his glory applying al their wits to see how they may part among the creatures that which is his proper right that they may leaue vnto him no more but his naked and bare titles Lest the people should imagin then that they were either ouercome by the power of the Chaldeans or set at libertie by chance therefore the Prophet so oft repeates that all is Gods worke Where hee affirmes that they heard not some expound that the people reiected Gods admonitions and would not obey the wholsome counsels which were giuen them But I thinke he meant another thing to wit that that which could not be knowne by humane reason of which also the Iewes were ignorant was so manifested vnto them that they could not well defraud the holy Ghost of his iust praise And this is euident enough by the scope of the text Vers 8. Yet thou heardst them not neither diddest thou know them neither yet was thine eare opened of old for I knew that thou wouldest grieuously transgresse therfore haue I called thee * Or a rebell a transgressor from the wombe THe Prophets meaning is A confirmation of that wherewith they were taxed vers 4. that the Lord hath not insisted so long vpon this matter without cause but hath been thus instant in exhorting the people to the end they might acknowledge that they were chastised and in the end deliuered from all their miseries by the immediate hand of God For they being of an obstinate nature might complaine that it was needlesse to trouble their heads with so many repetitions of one and the same thing The Prophet answers that it is no wonder seeing he hath to deale with a sort of transgressors and thus in other words he confirmes that which he said in the fourth verse touching the yron sinew The summe is that God knowing the peruersitie of this people omitted no good meanes to win them to his obedience by how much the more then they haue been conuinced by sufficient and infallible testimonies so much the lesse shall they be excusable before him Now hauing pulled off their vizard of holinesse to wit their glorying in the name of Israel as in the first verse hee imposeth vpon them a more proper name and flatly calles them rebels By the vvombe I vnderstand not their first estate by and by after they were separated to be the Lords people but from their deliuerance out of Egypt which was as a birth of the Church Exod. 12.21 But howsoeuer this people had had infinit experiences of Gods great goodnesse towards them yet they neuer ceased to behaue themselues disloyally against so good a benefactor nor to wax more and more vntamed so that hee had iust cause to tax them with the titles of rebels and traitors Vers 9. For my names sake will I deferre my wrath and for my praise will I refraine it from thee that I cut thee not off HAuing
so all generally and euery one particularly might imbrace these promises When hee commands them to lift vp their eies it is to shew that the cause which moues vs to faint is in that we doe not so diligentlie obserue the work of the Lord as we ought but suffer out eies to bee couered as it were with a vaile by reason whereof wee cannot see three paces before vs. Thence also it comes that we can hardly coÌ„ceiue any hope but are euer and anon plunged into despaire when the least troubles arise Now if this bee said of the whole Church let euery man examine his owne heart Vse to vs. and see how subiect he is to this vice and let him euer stirre vp yea awaken his spirits to behold the workes of the Lord and to rest himselfe vpon his promises with his whole heart In that he saith the children of the church shall be gathered the meaning is to bee one bodie with Christ and as one fold vnder one shepheard we must be gathered into one lap of the Church For Christ holds none other to be in the number of his sheepe but such as are ioined into one body by the vnitie of one faith Christ â—â—lds none for his sheepe but such as are made one with him by faith Iohn 10.16 Whosoeuer then vvould bee accounted among Gods children let him be a childe of the Church for as many as are separate from her shall alwaies bee held as strangers before God As a garment or ornament The Prophet shewes wherein the chiefe ornament of the Church consists Wherein the chiefest ornament of the Church consists to wit in hauing many children gathered into her lap by forth and gouerned by the Spirit of God Behold the true beautie behold the glorie of the Church which otherwise is deformed and ill fauoured yea torne and rent in pieces if she be destituted of these ornaments Heereby we see that the Papists haue great skill in discerning of the right ornaments of the Churchâ— for they please themselues in nothing but crucifixes With what ornaments the Church of Rome deckes her selfe paintings images stately buildings gold precious stones and glorious vestments that is to say in bables and puppets fit for little children But the true dignitie and glorie of the Church is all inward Psal 45.13 because it consists in the gifts and graces of the holy Ghost in a word it consists in faith and in good workes Faith and good workes the beauty of the Church Whence it followes that she is then clothed with royall robes when people being knit together by faith doe assemble into her lap and worship God in spirit and in truth Now that this promise might haue the greater weight the Lord addes an oath that he might drawes to credit the same to the end that when the Church as we thinke is at the very pits brinke we should then wait and expect her restauration Which doctrine if euer there were neede of it it is now much more For whither soeuer we turne our eies what see wee else but horrible desolations The vse to vs. What are we to doe then Let vs deliuer our soules from despaire by staying our selues vpon this oath As I liue And let not our small number dismay vs though for that cause the world despiseth and disgraceth vs. No the Lord we doubt not hath his elect scattered heere and there whom at the length he will assuredly gather into his Church Let vs plucke vp our spirits then and lift vp our eies by a true faith that wee may not onely extend our hopes to one age but to many Vers 19. For thy desolations and waste places and thy land destroied shall surely be now narrow for theÌ„ that shal dwel in it and they that deuoure thee shall be farre away HE confirmes that which went before A confirmation of the former sentence but in other words to wit that the change by him promised is in Gods hand who will cause his Church which hath a long time lien desolate and vvaste to be suddenly inhabited againe and that in such wise as the land shall not be large enough to containe so manie inhabitants He vseth a similitude of a Citie broken downe whose walles and buildings are reedified vnto which also the people flow in such troopes that the bounds thereof must be inlarged because the first circuits are too narrow for them all And thus he not onely speakes of the peoples returne from Babylon but also of that restauration wrought by Christ when the Church was not onely spread thorowout Iudea but also thorowout all the quarters of the world Moreouer he addes that succours shall be in a readinesse to defend the Church against her enemies which would molest her with outrages and iniuries These shall not be able to hurt her Why so God will driue them farre away not that the Church had euer any perfect rest in this world The Church attaines not a full rest in this world or could be exempt from all violence of enemies but howsoeuer it be God who still supports the infirmities of his seruants hath alwaies resisted the wicked repressed or vtterly defeated their plots that so the kingdome of Satan might neuer waxe great by the ruines of the Church Vers 20. The children of thy barrennes shall say againe in thine eares The place is strait for mee giue places to me that I may dwell ISaiah goes on with the same argument The same argument still prosecuted and vnder another figure promiseth the Churches restauration Now he compares her to a widow or rather to a wife that is barren to set forth the miserable and desolate condition of this people who were oppressed vnder so many euils that the memory of that nation was in a maner extinct for they were mingled among the Chaldeans who held them prisoners so as they were almost incorporated into one body with them Wee are not to maruell then if he coÌ„pares the church as a barren vvife for shee conceiued no more children in her wombe In former time the Iewes florished but now their kingdome was torne in sunder their power vtterly ouerthrowne and their name in a manner buried in obliuion when they were led into captiuitie Hee promiseth then that the Church shall come forth of these sinkes and that she who now sits solitarie shall returne to her first estate Which is signified by the word againe â—â— for thereby he assures them that God was able to render them that againe which in former time he had bestowed vpoÌ„ them though now for a season he had depriued them thereof Whereas many take children of barrennes for orphelins me thinks it sutes not with the text because widowhood and barrennes is referred rather to the person of the Church And therefore by way of amplification he calles them so who beyond all hope were giuen to her that was a widow and barren Giue place That is to say
for my sake giue way Not that it is seemely for the faithfull to driue their brethren out of the place wherein they dwell but the Prophet borrowed a phrase of speech which is commonly vsed to signifie that no incoÌ„moditie whatsoeuer shall hinder many from desiring to be receiued and that place may be giuen them This came to passe when the Lord gathered an infinite number of soules from all parts of the world For in a moment and aboue mans reason the Church which was emptie before was replenished her bounds vvere enlarged and extended farre and neere Vers 21. Then shalt thou say in thine heart Who hath begotten me these seeing I am barren and desolate a captiue and a wanderer to and fro And who hath nourished them Behold I was left alone Whence are these The Church brought in admiring her extraordinarie exaltation BY these words he shewes that the restauration of the Church whereof he now speakes shall be admirable and therefore he brings her in wondring yea astonished that she is exalted by so extraordinarie and vnexpected a maner And to say the truth this is no superfluous description For the children of God and of the Church are not made new creatures by the will of flesh and blood but by the secret vertue of the holy Ghost neither are they borne into this world as we see men dayly haue a new of-spring to replenish common-wealths for naturallie we haue no part in the kingdome of God If any man then will but consider of this new and vnaccustomed change and then by what meanes the Church was multiplied and nourished a loÌ„g time in her poore estate he shall be constreined to admire and vvondâ—â— thereat Now he shewes that this shall be no fained admiratioÌ„ in which arte flatterers haue great skill but it shall proceed from a true affection of the heart Why so Because there shall be iust occasion to vvonder in regard the Lord hath so long and in so many dangers not only preserued his Church but hath made it multiplie into a new generation vnhoped for For who would haue imagined that when the Iewes were in the most contemptible condition that might be couered ouer as it were with miseries and reproches that any one of the Gentiles vvould haue desired societie vvith such Moreouer there was no likelihood that mens minds could feele so sudden an alteration as to ioine themselues to such a religion as themselues both hated and despised before nay more then that the wall of separation then stood which shut out all strangers and vncircumcised ones from entring into the Church of God But he addes the reason of so great an astonishment to wit that she was barren before and therefore was vtterlie destituted of children For the word of God which is the spirituall seed wherewith the children of the Church were begotten ceased the sacrifices also were broken off in a word whatsoeuer serued to maintaine a state in perfection was abolished Besides the Church is called barren not because God euer forsakes her but in regard his gracious presence doth not alwaies appeare We saw a wofull spectacle of this barrennes A wofull spectacle of the Churches barrennes seene in our times when the Lord to punish mens ingratitude tooke from vs his blessed truth and suffred vs to walke and erre in darknes then we might well say that shee was a widow and barren indeed when she was left quite destitute of children Hence also we may perceiue how foolish the Papists are in that they will alwaies haue Christ so to dispose of his Church that she must neuer know the state of widowhood nor barrennes For howsoeuer the Lord at no time vtterlie reiects his Church yet he often withdrawes from her the signes of his presence because of the worlds vnthankfulnes VVho hath nourished these Those who are banished and often remoue their habitation can not well nourish nor bring vp children So when the law and doctrine of godlines sounds no more in the Temples spirituall nourishment must needs faile But the Lord who stands in no need of humane helps begets vnto himselfe children after an extraordinarie maner by the incredible vertue of his holy Spirit and these he nourisheth how and in what place it pleaseth him Now to accomplish this prophesie he hath contrarie to all hope raised vp nurses so as the Church admires not vvithout cause at the fostering and bringing vp of her children When we reade this prophesie we are admonished not to vex our selues aboue measure if at any time we see the Church lest like a widow Vse Neither so farre to giue way to distrust as to thinke that God who is all sufficient can not in a moment renue and restore her to a perfect estate though for the present we see no likelihood nor appearance at all of it Vers 22. Thus saith the Lord Behold I will lift vp mine hand to the Gentiles and set vp my standard to the people and they shall bring thy sonnes in their armes and thy daughters shall be carried vpon their shoulders ISaiah coÌ„firmes that which he said erewhile to wit A confirmation added to the Churches admiration that the Lord would cause the Church which a long time was a widow and barren to bring forth an innumerable of spring so as her selfe should be constrained to admire at her owne fruitfulnes And this he doth to remoue all scruples and doubtings which peraduenture might arise in their minds But the Lord pronounceth that he will not only giue children to his Church among the Iews as in former time but among the Gentiles also and yet he shewes that this generation shal be spirituall to wit by the grace of adoption To which purpose appertaines the similitude of the standard for thereby he incourageth the faithfull to hope for a new kinde of generation far different from that which we see in the common course of nature It was necessarie then that the Lord should set vp his standard and to discouer his secret power by the preaching of the Gospell that among so many sorts of languages and differing dispositions he might bring children to the Church and to be made one with her in the same faith euen as brethren gather together into the lap of their mother Those are deceiued who by the metaphor of the hand and standard thinke the preaching of the Gospell is only signified separating it from the efficacie of the holy Ghost for both must be conioined together The preaching of the Gospell and the efficacie of the holy Ghost must goe together The vertue of the holy Ghost must in no wise be separated I say from the preaching of the Gospell witnes 2. Cor. 3.6 We must run therefore to this hand of God and to this standard when we see the Church oppressed vnder the tyrannie of the wicked For albeit they be euer plotting all sorts of mischiefe vtterlie to ouerturne it yet is Gods hand stronger then all
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
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
people to be loosed deserued to be repressed so their drousines was to be quickned in respect that before their deliuerance euery ones desire was wonderfullie kindled to returne but wheÌ„ the time was expired their long expectation had abated their heate and had depriued them not only of all hope but of all will or desire to returne so as the number of those that came back againe into Iudea was very small They were mingled amongst the Babylonians who had so entised and corrupted them that they made little or no reckning at all of their countrie It was very needfull therefore that they should be awakened and quickned vp to be of good courage in this their long attendance and that they should not suffer themselues to be stained with the filthinesses of the Babylonians The second member wherein he forbids them to touch any vncleane thing doth better confirme that I was about to say For he commands them to keepe themselues pure and cleane froÌ„ the pollutions in which the Chaldeans plunged themselues because there was danger that they might be corrupted with heathenish superstitions to which vice wee are by nature too much enclined and are therefore easily misled by euill examples He exhorts them then notwithstanding their captiuitie not to yeeld to any thing whereby to please their cruell Lords in hope to mend their condition not to be drawne away by any allurements from the pure worship of God nor to defile themselues with Babylonish Idolatries that they should not so much as in outward shew bow downe to the Idols nor consent to false religion To what temptations captiues are subiect that are oppressed vnder Tyrants for this is that accursed pollution which the Lord exhorts them heere to auoid Such temptations as these aforenamed are incident to poore prisoners that are oppressed vnder Tyrants which sometimes so faint that they giue themselues leaue to doe many wicked and vnlawfull things vnder pretence that they would thereby asswage the furie of Tyrants But in this place we see how friuolous their excuses be For the Prophet not only requires this puritie of the Iewes when they shall be set free but also during the time of their slauerie and bondage yea though it were with the losse of their liues in the very place Doubtlesse these aduertisements also belong vnto vs who by S. Paul are exhorted to purge our selues from all impuritie both of body and minde 2. Cor. 7.1 Moreouer Isaiah directs this exhortation particularly to the Priests and Leuites who were to shew themselues most constant in regard they were the standard-bearers not that it was lawfull for others to defile themselues but he speakes principallie to them that they might giue good example to those ouer whom God had placed them as Captaines and Leaders We are also to remember what we haue seene heretofore which Isaiah also will repeate againe in the end of his booke namely that there should be a new Priesthode planted ouer the redeemed people And yet I willinglie consent that the Leuites Ministers of the Temple are heere mentioned by way of excellencie for all the people Thus this doctrine then appertaines at this day not only to the Ministers of the word but to all Christians in generall who are also called a royall Priesthood 1. Pet. 2.9 and are not only appointed to â—â—are the vessels of the temple but are also themselues the temples of God 1. Cor. 3.6 For this cause Ezechiel hath foretold that in the restauration of the Church the Leuites should be high Priests and all the people should be put in the place of Leuites Seeing then that the Lord hath aduanced all vnto so high a degree and dignitie it necessarilie followes that this puritie is required of all without exception and therfore S. Paul applies this place to the whole Church 2. Cor. 6.17 Vers 12. For ye shall not goe out with haste nor depart by fleeing away but the Lord will goe before you and the God of Israel will gather you together An amplification THe Prophet againe amplifies this benefit of their redemption for they were all so swallowed vp with despaire that they thought it a matter incredible He especiallie speakes to them that were to goe into captiuitie that they should not faint in being brought to such a wofull condition But he promiseth them that this deliuerance shall not be by flight as that out of Egypt was For there is heere a close comparison betweene their deliuerance out of Egypt and this out of Babylon For they fled by night out of Egypt faining as if they had only meant to haue gone three dayes iourney to offer sacrifice vnto God Exod. 3.5 and 8.27 Afterward they went forth hastily and with tumult as it was enioined them Exod. 12 31. and then Pharaoh pursued them thinking vtterly to haue destroyed them Exod. 13.5.6.7.8.9 But heere it is said Ils s'en ironâ— a en seigne desployee it shall be farre otherwise with the Iewes at this time for they shal goe forth like Conquerors so as none shall dare to stop their passage In a word they should depart thence as wee are wont to say with banner displayed This deliuerance then shal be much more excellent and admirable then that of Egypt The Lord shall goe before you That is to say hee shall leade you and be your Captaine in the way But will some say Quest Did not God also conduct the ancient people when he brought them out of Egypt It is true indeed Ans but he shewed not his maiestie so fully then as hee did heere For now he brought out his people as a valiant Captaine doth his souldiers after hee hath gotten the field of the enemie To this appertaines the word shall gather for they should not bee scattered one from another as it falles out in some sudden astonishment neither should they wander to and fro but should march in troupes in good aray as vnder their colours It is as much then as if he had said God will conduct you like an armie assembled by himselfe one shall not follow another as it were by stealth but being knit all together you shall march boldly without feare none shall hinder you for you shall be gathered vnder the leading of God to returne home into your countrie Vers 13. Behold my seruant shall prosper he shall be exalted and extolled and be very high ISaiah hauing spoken of the restauration of the Church comes now to Christ The restauration of the Church consists whollie in Christ in whom all things in heauen and in earth are gathered together as saith the Apostle Ephes 1.10 Some expound the verb Iascil Shall behaue himselfe prudentlie but because it is by and by added that he shall be exalted the scope of the text requires it as I think that we should rather translate He shall prosper seeing the infinitiue Sacal signifies so much Hee speakes then touching the prosperous estate of the Church But
our report and to whom is the arme of the Lord reuealed An holy complaint in the person of all the Ministers of the-Gospell WEe will not stand to speake of the diuision or rather dismembring of this Chapter for it should rather haue begunne at the 13. verse of the former Chapter And this ought to be ioined to that which was said a little before for the Prophet staies heere as it were in the middle of his speech For hauing said before that the name of Christ should be published farre and neere euen amongst strange nations and yet that he shall be so contemptible that these things shall in a sort be esteemed no better then fables he now suddenly stops in the mid way as it were and cries that none vvould beleeue him And therewithall he also expresseth his griefe to think that men should be so incredulous as to reiect their owne saluation This is an holy complaint then for his will is that all should know Christ and yet he sees but a few which beleeue the Gospell which makes him to vtter this lamentable cry VVho hath beleeued our report Vse Let vs then sigh and complaine with the Prophet yea let vs be euen greeued in our soules if wee see little fruit to come of our labours and let vs powre forth our complaints before God For thus ought the faithfull seruants of God to bee affected if they meane sincerely to discharge their duties Isaiah shewes then that the number of those shall bee very small that shall submit themselues to the Gospell of Christ for when hee cries Who vvill beleeue our preaching it is as much as if he had said That of an hundred that heare the Gospell scarcely one of them will proue a beleeuer Neither speakes hee of himselfe onelie heere but as one representing the person of all the faithfull Ministers Although God send many of his seruants then If they that haue preaching continue blâ—nd how miserable blind must they be that haue no preaching at all yet there are but a few that beleeue What shall become of them that inioy no preaching at all shall we need to wonder much at their extreame blindnes If the earth that is well husbanded brings forth but little fruit what is to bee expected from that that is vtterly barren and vnhusbanded But the Gospell loseth no whit of his excellencie though it get but few followers neither doth the smal numbers of beleeuers diminish the authoritie thereof nor yet obscure the infinit glory of it but rather so great is the mystery of it that it can hardlie find any welcome in the world for it is esteemed folly 1. Cor. 1.23 because it is far aboue the reach of their carnall reason In the second member Isaiah more cleerly sets downe the reason why there are so few beleeuers What is that The reason why so few beleeue None can come vnto God without the especiall illumination of his holy Spirit But those are deceiued in my iudgement who thinke that arme heere signifies Iesus Christ For it is a rendring of the cause why the Gospell gets mo nore attendants namely they cannot comprehend the mysteries thereof by the dexteritie of their turall wit This is a very worthy sentence therefore and it is alleadged both by Saint Iohn and Saint Paul to this very purpose Iohn saith that albeit Christ had done so many miracles yet they beleeued not that the word which Isaiah had spoken might bee fulfilled Lord vvho hath beleeued our report and to whom is the arme of the Lord reuealed Iohn 12.37 And Saint Paul saith But all haue not obeied the Gospell for Isaiah saith Lord vvho hath beleeued our preaching Rom. 10.16 Both of them shew how we are not to wonder if that which was so long since foretold doth still come to passe that so they might remoue that scandall which otherwise would remaine in regard of this peoples reuolt who in stead of acknowledging and receiuing Christ when he came did obstinately resist him And yet Isaiah meant not to tax his own Countrymen alone with this sinne This incredulitie common both to Iewes and Gentiles but comprehends all those that shall succeed them to the end of the world for as long as Christ shal haue any kingdome on earth this prophecie must be daily accomplished And therefore the faithfull ought to be confirmed with this testimonie against such an offence Moreouer this refutes their ignorance who imagin that faith is in euery mans power because the word preached is common to all For though all be called to saluation by the ministery thereof Many called but few chosen yet the Prophet expresly affirmes that the outward voice which calles profits nothing vnlesse the particular grace of the holy Ghost concurre therewith But whence is this difference Onely from Gods secret election who reserues the cause thereof hid in his owne counsell Vers 2. But hee shall grow vp before him as a branch as a roote out of a dry ground he hath neither forme nor beautie when we shall see him there shall be no forme that we should desire him This sentence hath reference to vers 14. where it was said Wee must not iudge of Christes glorie by outward appearances but according as the Scriptures describes him vnto vs. that at the first appearing of Christ he should haue no forme nor beautie in mens eyes but before God he should be highly exalted into a soueraigne degree of honour and greatly esteemed By which wee are taught not to iudge of Christs glory according to outward appearance but by faith so to apprehend him as the holy Scriptures haue described him And therefore this particle Before him is opposed to humane reason which cannot comprehend this his admirable greatnesse He vseth almost the very same similitude with that in Chap. 11.1 where he said that a rod should come forth of the stock of Ishai for the house of Dauid was then like a withered stock of a tree which had no sap nor any appearance of beautie left And therefore in that place hee names not the house royall but of Ishai whose name was then little renowned Onely the Prophet addes heere a dry ground thereby signifying that Christ should take no force from the moisture of the earth to cause him to grow as trees doe but should increase after a supernaturall manner Those who allegorize heere and thinke that the Virgin Mary is called a dry ground in this place because shee conceiued by the holy Ghost and not by the seed of man doe misse their marke for the question is not heere touching Christ his birth but of his whole kingdome Now the Prophet saith that he shall be like a branch issuing out of a drie ground which in appearance will neuer grow to any stature For indeed if wee shall consider by what meanes Christ hath established his kingdome and what persons he hath vsed the weake beginnings and the numbers of aduersaries
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
peace before Pilats iudgement seate Mat. 27.12.14 though hee might haue pleaded his iust defence But in regard hee had bound himselfe to suffer for vs hee willingly submitted himselfe to an vniust iudgement vvithout muttering one vvord that wee vvith full mouth might reioice in being freelie iustified by faith and so acquited from the righteous sentence of our condemnation And heere also by the way wee are exhorted to patience and meeknes Christs patient suffrings our example that by Christs example wee may be readie to indure reproches iniuries wounds and torments for his sake In which sense Saint Peter alleageth this place 1. Pet. 2.22 23. shewing that wee ought to be conformed to our head Christ that so wee may follow him in patience and modestie In the word lambe there may bee an allusion to the sacrifices vnder the Law For the further explication of this and the verse following reade his Comment vpon Act. 8.32 33. in which sense hee is called the Lambe of God Iohn 1.29 Vers 8. Hee was taken out of prison and from iudgement and who shall declare his age For hee was cut out of the lande of the liuing for the transgression of my people was hee plagued THis place is diuersly expounded Some thinke the Prophet prosecutes the argument which he beganne to handle Hauing spoken of christs death he passeth to his resurrection vers 6. namely that Christ was smitten with Gods hand and afflicted for our sinnes The Greeks translate And in his abasing his iudgement appeared Others He was lifted vp without delay Others expound That he was lifted vp vpon the Crosse that is to say Christ was led to the place of execution immediately after his apprehension For mine owne part I rather agree with those who thinke that the Prophet passeth now to the glory of his resurrection hauing before spoken of his death and by this meanes meant to meete with mens perplexed thoughts which might trouble and greeue the hearts of many For when wee see nothing but stripes and shame we remaine astonished mens natures abhorre such spectacles The Prophet then teacheth that Christ was lifted vp that is to say deliuered from prison and from iudgement or condemnation and afterwards was exalted into a soueraigne degree of honour lest any should iudge that hee was ouercome or swallowed vp by this horrible and shamefull kind of death Truly hee triumphed ouer his enemies in the midst of death it selfe yea he was so condemned of it that now himselfe is ordained the soueraigne Iudge of all as it well appeared in his resurrection Isaiah then keepes the same method that Paul doth who hauing in Philip. 2. spoken of Christs humiliation euen to the death of the Crosse Pauls method agrees with Haâ—â—hs in this place addes that for this cause he vvas aduanced to an high exaltation hauing now obtained a name vnto which euery creature in heauen earth and vnder the earth must bow their knees and yeelde their obedience As touching the exclamation following it hath been racked and rent by diuers expositions The ancient Fathers abused this place to confute the Arians Aâ—ians Heretikes must be conuinced not with shewes but with plaine euidenc s of truth who denied the eternall generation of Christ But they should haue contented themselues with plaine and manifest proofes of the holy Scriptures that so they might not haue made themselues a scorne to heretikes who by this meanes oftentimes take occasion to grow the more impudent for they might haue replied that the Prophet had no such meaning Chrysostom referres it to Christs humanitie because he was miraculously coÌ„ceiued in the virgins wombe without the vse of mans helpe but he roues farre off from the Prophets meaning Chrysostom Some others thinke that the Prophet cries out vpon them that crucified Christ And some againe refer it to the posteritie which should succeede to wit that Christs linage or of-spring should greatly increase though himselfe died But seeing the word Dor signifies Age or lasting I doubt not but he speakes of Christs age namely that notwithstanding the sorrowes wherewith he was ouerpressed hee shall not onely be freed from them but shall also haue a florishing age Psal 102.24.27 yea such a one as should indure for euer For hee shall not resemble those that are deliuered from death and yet must die neuerthelesse afterwards because hee rose againe to liue eternally For as S. Paul saith Rom. 6.9 Hee can die no more Christ can die no more death can haue no more dominioÌ„ ouer him And yet we must remember that the Prophet not onely speakes of Christs person but comprehends vnder it the whole body of the church which must neuer bee separated from her head A note touching the perpe uitie of the Church Wee haue heere then a notable testimony touching the perpetuity of the church for as Christ liues for euer so will he not suffer his kingdome euer to perish Iohn 14.19 In the next place wee are to appropriate this immortalitie to euery member in particular For he vvas cut off It may seeme strange at the first blush that the death of Christ should be the cause and vvel-spring of life But in regard hee indured the punishment due to our offences all the ignominie which appeared in the Crosse ought to bee laid and charged vpon vs. And yet in the meane while we may see a wonderfull goodnesse of God shining in Christ who hath so manifestly discouered his glorie to vs that we ought to be carried into a wonderfull admiration of it For this cause hee once againe repeates that he was plagued for our transgressions that wee might diligently consider how he suffered for vs and not for himselfe for he bare the torments which wee had deserued and should for euer haue borne them had not this ransome and satisfaction come between Let vs acknowledge then that the fault is ours whereof hee bare the punishment and condemnation by offering himselfe to his heauenlie Father in our name that in his condemnation wee might receiue our absolution Vers 9. And hee made his graue with the wicked and with the rich in his death though he had done no wickednesse neither was any deceit in his mouth SAint Ierom translates And hath giuen the wicked for buriall Saint Ierom. as if the Prophet spake of the punishment whereby the Lord will auenge himselfe of those which crucified Christ But he rather speakes of Christs death Christ seemed to be buried as it were in the hands of the wicked and of the fruits of it and toucheth not this vengeance Others thinke that the particle Et signifies As and they translate Hee hath made his graue as that of the wicked Some againe translate VVith and by the rich vnderstand Ioseph of Aremathea in whose sepulchre Christ was buried but this exposition is constrained Where he addes and to the rich I thinke the singuler number is put for the plurall
him that bringeth forth an instrument for his worke and haue created the destroier to destroy THe Lord sheweth how easie it is for him to deliuer his Church from the wicked enterprises of his enemies God knowes how to work well by euill instruments for they can accomplish no more then that which hee permits them to doe yea he vseth them as his instruments to chastise his children withall Now this may as fitly bee referred to the Chaldeans as to the rest of their enemies which afterward molested the chosen people of God If wee receiue the first sense God plainly shewes that in a moment hee can chase them away whom he hath brought together and bring them downe whom hee hath exalted And if we referre it to Antiochus and his like the sense will not be much different to wit that euen those shall not hurt as they would for they shall not so much as remooue their least finger without Gods leaue Obiect But doth not the Prophet seeme to contradict himselfe For in the former verse hee said that the wicked should assaile the church vvithout the Lord and heere hee shewes that they fight as it were vnder his colours and that vnder his conduct and authoritie they waste and destroy the Church I answere Ans we must consider the opposition namely that the Lord had raised vp the Babylonians to scatter the Church for wee are to note the similitude of the deluge mentioned in the ninth verse whereby he signified an vtter destruction so as the Church was then in a maner cleane wasted by the Babylonians whom he vsed for that seruice But he there protests to moderate his indignation so as he will neuer suffer the enemy to abolish his Church againe though for a time he giue the same ouer to be chastised by their hand Indeed that is the enemies drift for they imploy the vtmost of their power and force to bring the Church to confusion and vtter ruine but the Lord represseth their rage in regard they doe it without him vers 15. that is to say VVithout his commandement Some expound that the Smith is created for his worke that is to say to practise his owne death and the destroier to destroy himselfe But I thinke the first sense is more simple where the Lord saith that hee createth the destroier it is not onely referred to their nature as they are borne men but to the act of destroying and yet wee must not lay the blame vpon God as if he were the author of the vniust crueltie which remaines in men for God consents not with their wicked will but disposeth of their indeuors by his secret prouidence and vseth them as the instruments of his wrath But we haue handled this matter in another place Vers 17. But all the weapons that are made against thee shall not prosper and euery tongue that shall rise against thee in iudgement thou shalt condemne This is the heritage of the Lords seruants and their righteousnesse is of mee saith the Lord. HE againe repeates that which was noted before namely that the wicked shall lose their labours let them plot as much as they will for their violent determinations are conducted and held short by the secret counsell of God Now he vseth the particle All signifying that the wicked should haue meanes of all sorts and in great number to worke the Churches ouerthrow but all should vanish like smoke because the Lord would represse them God indeede permits them to worke their wils for the triall of the faithfull but after patience hath had her perfect worke in them he strippeth the wicked of all the force and power in which they trusted Now hauing spoken in generall of the vveapons and instruments of warre wherewith the vngodly inuade the Church The tongue a pestilent enemie hee names the tongue expresly which is the most pestilent and deadly weapon of all Iames 3.8 For the wicked content not themselues to rent and teare the seruants of God by outrages and slanders but they also labour as much as in them is to extinguish the truth of God and to alienate mens mindes from the loue of it and this ought more to pierce and wound our hearts then if we were to lose our liues an hundred times Adde also that good men are more deeply wounded with false imputations then with the deepest gash that can be giuen them with a sharpe sword and therefore we must not ouerpasse this mortall and deadly weapon of the tongue Afterwards when hee addes that these tongues rise vp in iudgement it is to shew that the wicked shall be so bold and insolent that they shall maliciously prouoke and molest the children of God yea they shall doe it in iudgement for they couer themselues vnder goodly pretences that they may make the world beleeue their cause is exceeding good As when the Papists call vs dogs heretikes and schismatikes they plead against vs in iudgement as you would say and will be esteemed the defenders of the Catholike faith though they onely be the vpholders of idolatry and lies And yet their accusations are painted ouer with such colours that so they may make vs the more odious among them who are ignorant of our iust cause But admit they assaile vs with open violence by the smitings of the tongue Ier. 18.18 or with any other weapon yet let vs not doubt but we shall be more then conquerours as this prophecie witnesseth for the victorie is heere promised vs. Seeing therefore we may be bold to relie vpon the truth of it let vs buckle our selues to the combat with a stout and inuincible courage This is the heritage Hee shewes that the Lord hath giuen this to his seruants as it were by the right of their inheritāce whereof they shall not be defrauded for as there is no title so sure as that of an inheritance so he also shewes that the seruants of the Lord ought to assure themselues of this priuiledge aboue any thing in the world besides namely of his protection and perpetuall safegard by which he defends and keepes all his from all dangers whatsoeuer Righteousnesse is heere taken for that which we commonly call Their right To conclude his meaning is Leur droit that the Lord will shew himselfe the protector of his Church that he may maintaine their innocency As oft then as men offer vs any violence let vs learne to run straightway to God for in regard we seeke to other helpes it comes to passe that wee are destituted of his defence and protection THE LV. CHAPTER Vers 1. Ho euery one that thirsteth come ye to the waters and ye that haue no siluer come buy and eate come I say buy wine and milke without siluer and without money A generall summons THE Prophet here greatly magnifies and extols Gods goodnes which should be spread abroad largely and in greater abundance then was wont vpon the Church vnder the kingdome of Christ vnto whose
Gods cursing and crossing their affaires are not moued sometimes to enter into their own harts and to say What doest thou Ieremiah in his 18. chap. and 12. verse toucheth this obstinacie but in other words for he shewes that the Iewes were growne so stubborne that they desperately said It is done that is to say We will walke after our owne imaginations we haue concluded it shall be so and we purpose neither to alter nor change our determinations But Isaiah in this place reprooues that senselesnesse wherewith they were so besotted that they could not bee brought to acknowledge their owne follie nor repent so as to turne into the right way againe Thou hast found life Some take life here for foode As if the Prophet had said This thy labour hath been as acceptable to thee as if thou hadst gotten thy liuing in labouring with thine hands Others take life of the hands for delite or great voluptuousnesse and these two expositions come to one reckoning But there is yet a little more difficultie namely whether he speakes here in good earnest or by way of scorne For if there be no figure vsed here then the sense will be thus Thou wert not sorrow because fortune seemed for a time to fauour thee Whilest the affaires of vnbeleeuers succeed well thē they flatter themselues more and more in their infidelitie As the common prouerb is Prosperitie blinds men But this falles out then especiallie when hauing forsaken God they follow their owne waies and deliberations For then they despise the Lord. It may also be read by way of scorne as if he should say Whence is it I pray thee that thou breakest not off thy course nor repentest why doest thou not acknowledge thy follie Is it because thou hast life in thine hands and because all things fall out according to thy desire This reading pleaseth me best though I reiect not the other Truelie it appeares sufficientlie by the histories that this people had small cause to glorie in their good successes For the league which they first made with the Egyptians next with the Assyrians and lastly with the Babylonians was pernicious and deadly vnto them So as they felt by experience how vnaduised they were to call such companions into their rescue The Prophet then had good reason to obiect against them that they had found life by their hand He sets out the sottishnesse of the Iewes therefore in regard they wittinglie plunged themselues into ruine and obstinately pursued their owne perdition whereas at least they ought euen by the example of fooles to haue become wise after they had tasted the whip Vers 11. And whom didst thou reuerence or feare seeing thou hast lied vnto mee and hast not remembred mee neither set thy minde thereon Is it not because I held my peace and that of a long time Therefore thou fearest not me HE inueighs here more sharpely against the Iewes There can be no true feare of God but where hee is worshipped purelie in that they were destitute of all feare of God howsoeuer they bragged of their holinesse and pretended a vaine title of religion For hypocrites not onelie flatter themselues in their superstitions but the common people take them for pettie gods and for this cause they insolentlie aduance themselues both against God and men and set forth themselues with an impudent malepertnesse But our Prophet pronounceth that there can be no true feare of God where he is not purely worshipped nor according to the precise rules of his holy word For let men esteeme the best they can of all their goodlie superstitious deuotions yet all is but meere follie and impietie Thus then hee protests that they haue no feare of God nor no religion at all in them though they gloried neuer so much of their painted sheathe Nay which was worse by their ceremonies they made it manifest as by infallible testimonies that they had no reuerence nor awe of God in them For the Lord testifies by Moses that he would proue whether they loued him from the heart in suffering false Prophets to bring in superstitions and idolatries Deut. 13.3 All such then as runne after such trumperie doe euidently shew that their hearts are void of Gods true feare for if they considered that one day they must yeeld an account thereof before his iudgement seate they would not so presumptuously treade his commandements vnder their feete Where he complaines that they had forgotten him it is to shew that they had not sinned against him through ignorance but of an obstinate maliciousnesse For hauing a containe rule of a godlie life set downe before them they wittingly reuolted from God and brake their faith which they had promised him We are heedefully to obserue how terrible this thunderclap is which is shot from heauen as it were against all hypocrites who scorne all threatnings and couer themselues vnder vaine pretences when hee thus testifies that they haue no sparke of the feare of God in them that they haue forgotten him and are full of lies Jt is not because c I haue thought it fit to insert the particle of rendring the cause here which must be supplied to the end the Prophets meaning may be the more manifest For those that supplie it not vex themselues much to draw out an exposition But we know how vsuall this manner of speech is among the Hebrewes The Prophet blames the Iewes for thus abusing the patience and long suffering of God which notwithstanding should haue mollified their hearts Rom. 2.4 But such is mans malice that he thereby imboldens himselfe in sinning and thinkes he hath good leaue to do whatsoeuer him listeth as long as hee is suffered to escape vnpunished Psalm 50.21 And therefore I expound this member thus Thou fearest not me because I haue held my peace whereas on the contrarie my lenitie should haue broken thine hard heart Hence we gather that the Iewes had no cause to complaine that God dealt too seuerely with them seeing that though hee patiently forbare them a long time yet they became the worse and that by meanes of this impunitie The Lord was vrged therefore of necessitie to take another course with them and to punish their iniquities with the greater rigor Vers 12. I will declare thy righteousnesse and thy workes and they shall not profit thee Thogh God suffer long yet his patience being abused he will be auenged at lēgth THe Prophet shewes that God will suffer no more so long as he hath done in times past but that heereafter he shall be constrained to take another course with them Hee mentions their righteousnesse by way of derision for vnder this word hee vnderstands all the impieties and errors wherewith they were stained and defiled As if he should say I vvill haue your righteousnesse to be seene of all For whilest God holds his peace those that are most vniust filled with all corruptions seeme to be pettie Saints but when God gets vp
he notes out the inhumanitie rapines violence and outrages which the hypocriticall sort exercised ouer the poore and such as were not able to resist We must not thinke he had to deale with notorious murtherers or theeues but with the King and States-men who were honoured and respected in regard of their great places These are they whom he calles men of blood in that they cruellie vexed poore innocents and in that by force and violence they wrung vnto themselues other mens goods For this cause in the next place hee puts iniquitie in stead of blood And howsoeuer hee seemes to extend his speech further off yet it is but a repetition or redoubling of the words which the Hebrewes often vse for amplifications sake For he expresseth more by the fingers then by the hands As if hee should haue said There is not the least part of your bodies which is not stained with extortion Next hee toucheth another kind of wickednesse to wit when one of them circumuented another by subtilties periuries and treacheries For iniquitie by which we wrong our neighbours is fortified with crueltie Iniquitie fortified by crueltie or lies and deceit as with the court gard Now the Prophet in this place insists vpon matters belonging to the second table and by the sinnes which they had committed against the commandements therein contained hee shewes that they were wicked persons and vtterly void of the true feare of God For that barbaritie and disloyaltie which violates humane societie meerely proceeds from the contempt of God Violating of humane societie proceeds from the contempt of God See here the reason then why from the hands that is to say from extortions and outrages hee descends to lying wicked practises periuries and other diuellish subtilties whereby wee circumuent our neighbours Vers 4. No man * Or crieth calleth for iustice no man contendeth for truth they trust in vanitie and speake vaine things they conceiue mischiefe and bring foorth iniquitie THe Prophet meant to say It is not enough that we abstaine from offering violence vnlesse we hinder it in others that there was no regard of equitie or vprightnes among theÌ„ That no man opposed himselfe against the iniuries which the great ones practised against the weake And that all licentiousnesse grevv and increased because all looked through their fingers thereat and no man did set his heart to maintaine iustice Now it is not enough that we only abstaine from violence our selues vnlesse as much as possiblie we can we therewithall endeuour to hinder men from doing the same to others Truely who euer he bee that permits that which he may hinder the same may be said in a sort to command it For silence is a kind of consent And to this appartaines the second member Some take the verb Nâ—shpat in the passiue signification and thinke the Prophets meaning is That none is iudged iustly For the whole State is ful of corruptions and yet no man opposeth himselfe against them But the actiue signification agrees better in respect of the answering of these two points one to another No man calles for iustice No man contends for truth For whereas some translate No man iudgeth himselfe in truth it is a little too nice Besides in as much as this verb To crie is taken to contend the scope of the text seemes here to runne better No man sets himselfe to maintaine the right with a loud voice freely to maintaine and defend iustice In a word to contend against the wicked Vnlesse we had rather refer this crying for iustice to the miserable who were vniustly oppressed As if he should say These poore wretches held their peace because they gained nothing by their cries But this sense would be somewhat too harsh Well if such as are carelesse in defending of mans right and such as relieue not the afflicted are thus rigorouslie condemned by the Lord what shall become of vs Note if our zeale in maintaining the glorie of God prouokes vs not to crie without ceasing against iniquities if we winke at the scoffes wherewith the wicked deride the doctrine of saluation and prophane the name of our God or if wee set light by the plots wherewith they goe about to ouerthrow the Church shall not our silence deserue to be condemned of disloyaltie and high treason I trow yes To be short Jsaiahs meaning is that all good order falles to ruine by our fault if we resist not the wicked as much as in vs lies Secondly that there is an extreme confusion when no man stirres his foote to vphold iustice When he saith that they trust in vaine things it is to signifie that they heaped vp multitudes of peruerse counsels by meanes whereof they became vtterly obstinate Will you see the height of iniquitie The height of iniquitie then Surely wee may then be said to be come vnto it when in seeking out sweete allurements heere and there we accustome our selues with a setled malice to contemne God for by such meanes Satan inueigles the reprobates till hee hath wholly bewitched them So as hauing first of all shaken off all feare of God they come by degrees to reiect all wholsome admonitions and at last with an insupportable pride and sawcinesse to deride and scorne them Because arrogancie then transports vs when wee oppose our vaine hopes against Gods iudgement it is not without cause that our Prophet brands this trust vnder which scorners hide themselues with a note of despaire For a man may see well enough that the maladie is growne incurable when the wicked make no bones to flatter themselues in all mens sight and when being built as it were vpon their owne frowardnesse they thinke they haue licence to doe whatsoeuer they list Hee addes that one might discerne a farre off what their thoughts and maners were in their speech according to the common prouerbe Prouerbe The tongue is the messenger of the heart And yet this particle may be expounded two waies either that they vttered nothing that was good but that their tongues were framed to deceiue without ceasing or that their wickednesse brake forth into manifest swaggering And this second exposition pleaseth me better then the first They shall conceiue mischiefe and bring forth iniquitie These similitudes are elegant Simile For by them he compares the wicked to women who nourish their fruit in their wombe and afterward bring it forth Likewise hee saith that the wicked are like great bellied women whilest they are plotting their treacheries in their breasts euen till the full time approch in which they must be deliuered namely as soone as they haue found fit opportunities Now hee saith that they conceiue hurtfull counsels to the end they may afterward oppresse the innocent without cause As if hee should say They plot their mischiefes long afore hand and are alwaies readie to execute some outrage for they cease not heere and there to search out close conueiances to trouble such as
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
but rather a generall reuolt For by this verse hee giues vs to vnderstand that they were so corrupted that there was not one dram of faith integritie feare or conscience in them For what is it to lie against God but wickedly to depart away from him as if they plaid the flat rebels He not onely reprocheth them then with the breach of one or two commandements of the law but saith that they renounced God and reuolted from him lest they should come at his call In the next place he saith that they were giuen to forge vvicked matters and that they were wholly stained with falsehood For it is much more detestable to vtter false matters out of the heart then to be suddenly ouertaken vvith a lie yea or to deceiue vpon the instant In the meane while these rebukes no doubt cut the very hearts of the Iewes who were readie to brast with pride taking themselues to be exceeding holy men But hypocrisie must bee thus dealt withall because a plaine admonition in such a case would haue done little good By this example then al Pastors when they see the Church of God corrupt and men to please themselues in themselues to lie rotting in their dung thus must they oppose themselues and â—rie sharply and shrillie against the same Vers 14. Therefore iudgement is turned backward and iustice standeth a far off for truth is fallen in the * Or place street and equitie cannot enter THose are deceiued who thinke he returns to his first speech in vers 9 The former discourse still p osecuted in this and in verse 15. as if he now spake of the punishments which the people had felt from Gods hand For he still prosecutes his former discourse and discouers the corrupt diseases of the people to testifie vnto all that they were iustly punished But this verse we must thus distinguish froÌ„ the ninth where he said That iudgement vvas gone farre off For in that place hee pronounced that the Iewes were depriued of Gods helpe in regard they had made themselues vnworthie that hee should be any longer a defender of their cause But here he saith that iudgement vvas turned backward because they had ouerturned all iustice and equitie amongst themselues They receiued then a recompence according to their deserts when Gods iustice stood a farre off and appeared not for their helpe seeing they had banisht iudgement and iustice farre away from them For we doe but lose our time to expect that from God which wee haue denied vnto others and haue cast behind our backes In the place That is to say in the publike assemblie For his meaning is to speake of those places where they held their courts And thus hee signifies that corruptions had not onely seazed vpon some priuate persons but that the whole estate of the people was so depraued that there was nothing sound amongst them If any vices raigne among the common people there may some good order be taken to remedie the same as long as iustice hath place Where iudgement seates are corrupted theâ—e the contagion of sinne is vniuersally ouerspread but if the iudgement seates themselues be ouerturned or corrupted then it must needes be that all things are infected with an vniuersall contagion Hee also bewrayes their vnbridled libertie in that they were not ashamed to doe euill in publicke places and that they neither fled from the light nor from the eies of men Vers 15. Yea truth faileth and hee that refraineth himselfe from euill maketh himselfe a pray and when the Lord saw it it displeased him that there was no iudgement BY this it sufficiently appeares A confirmation and amplification of the former sentence that Jsaiah spake not in the former verse of the punishments which the people sustained For he prosecutes the very same discourse with the former and shewes that the people had no cause to complaine of the rigor of their chastisments seeing they had so grosely offended and prouoked the Lord. Hee confirmes his former speech then namely that truth was fallen iustice had no more place and here he amplifies the same further in adding that he which refrained himselfe from euill made himselfe a pray The most of the expositors among the Hebrewes reade this part of the verse with a breath thus Truth is fallen and was made a pray in refraining it selfe from euill But I see no reason why they haue accepted of this sense Saint Ieroms S. Ierom. exposition which I also haue followed is much better and more agreeable This phrase of speech is very frequent in Scriptures as wee see in Iob 1.1 of whom it is said that he was an vpright and iust man fearing God and eschewing euill Salomon also saith Prou. 14.16 That a foole rageth but the wise man feareth and departeth from euill Well the Prophets meaning is that all honest courses were so hated and abhorred that the small remnant of the faithfull could not liue in safetie As if he should say Whosoeuer meane in these times to haue societie with men must of necessitie be as wicked as they according to the old prouerbe Prouerbe Hee must howle amongst vvolues but he that will refraine from euill shall be deuoured of the wolues like a poore sheepe Truly hee heere expresseth the height of impietie The height of iniquitie for he shewes that truth vvas so falâ—en that no honest man durst conuerse amongst them Why so Because whosoeuer refrained himselfe from euill did by and by fall into the iawes of Lions And the Lord savv it This tends to the consolation A consolatioÌ„ of this people for his meaning is that notwithstanding this peoples obstinacie wich in a manner seemed irremissible yet God would tender their welfare And howsoeuer for a time he had seuerely punished them yet would he at last thinke vpon his couenant so as in curing their euils hee would restore vnto them incredible comfort He speakes heere of the time to come and promiseth that a day will come after all these calamities that God would send some reliefe to the remnant of his inheritance for the Iewes had been left destitute of all hope if the Lord had not added this consolation Take a view heere then after what sort men are wont to plunge themselues into contrarie vices Are they reproued then either they grow stubburne or being surprized with terrors they fall into despaire We are therefore carefully to obserue our Prophets course which he heere takes for in the first place it was needfull that the Iewes should be sharply rebuked that so being touched and humbled by repeÌ„tance they might cease to murmure or repine against God In the second place he promiseth them a moderation of their chastisements with hope of deliuerance that they should not faint but wait for the Lords helpe who neuer suffers his Church to perish for he so corrects his chosen for a time that hee will neither forsake nor vtterly consume them If
so auenge himselfe of the wicked and enemies of the Church that hee will thereby shew what care hee hath ouer her Now howsoeuer blood doth vsuallie spot and staine him that vanquisheth yet Jsaiah affirmes that God shall bee glorious in his apparell after he hath made hauocke of his enemies As in chap. 34.6 we haue seene that the slaughter of the wicked there was compared to the sacrifices in regard Gods glorie shined therein For what garment could hee put on more glorious then his iustice Therefore that he might speake honourablie of Gods iust reuengings hee shewes that the blood wherewith he is besprinckled by the slaughter of these desperate wicked ones is glorious and excellent As if hee had said Thinke not that God resembles any common person for though hee bee died ouer with blood yet shall not this hinder but that his Maiestie and glorie shall shine therein The Iewish expositors take the word vvalking diuerslie for some among them referre it to the people whom the Lord should bring backe from the captiuitie others to the nations whom the Lord would transport into other countries notwithstanding they then seemed to haue a setled habitation But I thinke it will better sute to the scope of the Prophets text if we take it absolutelie The Prophet then describes the glorious vvalking of God and his noble presence by which he will manifest his admirable power I am that speake The certenty of the prophesies noted The Lord himselfe answers which carries much more maiestie with it then if the Prophet had spoken in his owne person And herein he brings the faithful to the former prophesies to enforme them that not only Gods righteousnesse and goodnesse but also his faithfulnesse should appeare in these iudgements As if he should say Now you see the accomplishment of that which hitherunto I haue declared vnto you by my seruants For this effect of my promises plainely demonstrates that I am true of my word and that I speake from my heart without faining so as I will not by any meanes disappoint your expectations Now the vision of it selfe had not beene forcible enough vnlesse the Iewes had therewithall bin put in mind of the things they had heard of before Seeing the end thereof was to settle their hearts vpon the saluation of God hee therewithall attributes vnto himselfe an extraordinarie power and might to saue Vers 2. Wherefore is thine apparell red and thy garments like him that treadeth in the wine presse HE prosecutes the same argument The former argument still prosecuted But because the bare recitall would not haue been of sufficient weight therefore he doth not at once manifest from whence this red colour in Gods garments did proceede but rather continues his Interrogation still that he might the better rouze vp their spirits to the consideration of so rare vnwonted a thing For his meaning is to say that this sprinkling with blood is a matter extraordinarie and not seene before And therefore the similitude of the presser of grapes sutes very well For Bozrah Vers 1. which hee mentioned in the first verse was situated in a countrie of vines as if he would haue said the grape gatherings shal be much differing frō the old wont for blood in stead of the iuice of grapes shall now bee squezed out Vers 3. I haue trodden the wine-presse alone and of all the people there was none with mee for I will tread them in mine anger and tread them vnder foot in my wrath and their blood shall bee sprinkled vpon my garments and I will staine all my raiment NOw the Prophet expounds the vision The vision expounded and shewes wherefore the Lord is thus died with blood Verse 1. namely because he must be auenged on the Idumeans and other enemies who haue vsed his people very inhumanely It should bee a thing ridiculous to referre this verse vnto Christ in regard he hath redeemed vs without the helpe of any man for the Prophets meaning is that the Lord will so punish the Idumeans that he shall stand in need of no mans helpe because himselfe will bee strong enough to roote them out Ans For the Iewes might obiect Obiect that the Idumeans were mightie that no warre was made vpon them but that they florished and liued at their ease But the Lord shewes that this shall not hinder him from smiting them when him listeth I grant he vsed mens helpe when hee auenged himselfe of the Idumeans but yet in such wise that it was apparant to all how the whole action was managed by his owne hand neither could any thing therein be ascribed either to the counsels or forces of men For they were surprized with a sudden and vnexpected destruction in respect whereof the people could not doubt but that God only was the author thereof seeing they had been so often aduertised of it before Where he saith And of all the people there vvas not one vvith him it is to shew that howsoeuer some should be raised vp to bring destruction vpon Edom yet Gods worke therein should be separate from theirs For the infidell enemies neuer dreamed of auenging the vniust cruelties of the Idumeans The Lord would then that his iudgement should shine and be considered of in the clattering of the harnesse and weapons and in these violent moouings I vvill goe vpon them For mine owne part I willingly retaine the future tence in regard the Prophet speakes of things to come and not yet accomplished For the Idumeans were to bee seuerelie punished for their crueltie though for the present they were at their case and in great tranquillity Wee haue alreadie in part touched the cause why the Prophet hath vsed the simililitude of a bloodie presser which is both a hideous and wofull sight yet therewithall he addes that the punishments and vengeances of God against his enemies are properly his owne as if himselfe had gathered them together when he shall either consume or scatter them Euen as in Chap. 34.6 such an execution is called a solemne sacrifice to teach vs that wee are no lesse to glorifie God when hee executes his iudgements then when hee manifests the tokens of his mercie In the meane while hee expresseth his singular loue towards the Iewes seeing for their sakes he vouchsafeth to sprinkle himselfe with the blood of his enemies so farre that hee vseth the verbe to staine or to defile In my vvrath The Prophet shewes that this alone sufficeth for the destruction of the Idumeans namelie that the Lord is angrie with them As if he should say No man shall be able to deliuer them when God shal haue to doe with them Hence we are to gather that mens ruine proceedes from no other cause but Gods vvrath as on the contrarie our saluation depends wholly vpon his meere grace To conclude Mens ruine proceedes from Gods wrath the Lord meant here to testifie that the Idumeans should not escape vnpunished seeing they
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
oppressed called to minde the ancient times in vvhich the Lord manifested his power for the preseruation of his people Whereas some referre this vnto God as if he had wrestled with their obstinacie and had rather gratified the vngratefull thē leaue that worke imperfect which hee had begun this seemes harsh and too far fetched The Prophet rather recites the sighes and complaints of this poore people after by chastisements they had learned how miserable a thing it is not to bee vnder Gods protection By the Shepheard he meanes Moses Neither see I any reason why it should be translated in the plurall number rather then in the singular He also expresseth the means by which he guided the sheepe namely in that hee was indued with singular graces of the holy Spirit for to put his Spirit in the middest of him is as much to say as to manifest the power of his Spirit Others had rather referre it vnto the people Neither contradict I their opinion but in regard that God had chosen and ordained Moses to be the conducter of his people it is he principally of whom it is said that the holy Spirit vvas put vvithin him Now this Spirit was giuen him for the good of the whole people that he might be an excellent Minister of Gods grace and might see them at libertie And so by consequence the power of the Spirit of God appeared in the middest of all the people Vers 12. Hee led them by the right hand of Moses with his owne glorious arme diuiding the waters before them to make himselfe an euerlasting name HEe heere prosecutes that miraculous deliuerance of the people He goes on in describing the peoples deliuerance out of Egypt who vnder the conduct of Moses were brought out of Egypt and also continues to recite the complaints which might happily come into the mindes of the faithfull We see heere two things ioined together to wit the right hand of Moses and the glorious arme of the Lord. Who so vseth mans trauaile that his praise and glory ought at no hand to be lessened or darkened for these things were so done vnder the conduct of Moses that they ought wholly to be attributed to the power of God As at this day when it is said that the Ministers of the Gospell remit sinnes which yet belongs to God onely doth this diminish ought from his authoritie and Maiestie 8. Cor. 3.5 Truly no for they are but instruments who bestow their paines for God to whom all the glory thereof must be attributed Alas what could the sillie hand of man haue done if the arme of the Lord had not fortified it For this cause in the end of the verse hee expresly addeth that God at that time wrought after so admirabe a maner to make himselfe an euerlasting name whereof seeing it is vnlawfull to despoile him so it shall bee no more lawfull to attribute the least part of praise vnto a mortall man Vers 13. Hee led them thorow the deepe as an horse in the wildernesse that they should not stumble 14. As the beast goeth downe into the * valley the Spirit of the Lord gaue them rest so didst thou lead thy people to make thy selfe a glorious name THis is added to amplifie and set forth so great a benefit These verses are added as an amplification of the former He also conioines similitudes thereto to expresse this so great and admirable a power of God namely as the horse in the desert and as the beast in the plaine that is to say hee led his people as nicely as one doth an horse vpon the downes For the word desert signifies not that desert of Param where the people were by the space of fortie yeeres but according to the common phrase of the Hebrew tongue it signifies the pastures where sheepe and heards of beasts walke at their pleasure Which yet better appeares by the verse following where in stead of desert he names the plaine And so one and the same sense flowes from them both namelie that the people walked ouer deepe pits vvithout stumbling as horses doe in the wildernesse In a word his meaning is to teach that the red sea did no more let or hinder the people from passing ouer through the middest of deepe places then if they had walked vpon a plaine and leuelled ground In v. 12 he called his name euerlasting and here he calles it glorious but the sense is one The people then obiect against the Lord that if hee once made himselfe a glorious name then he ought still to haue the same care Otherwise it will come to passe that the remembrance of the benefits which hee in former time bestowed vpon their fathers would vanish quite away Vers 15. Looke downe from heauen and behold from the dwelling place of thine holinesse and of thy glorie Where is thy zeale and thy strength the multitude of thy mercies and of thy compassions They are restrained from me The application of the whole HAuing mentioned the benefits of old in the name of all the people now hee comes to applie the same vnto his purpose and intreates the Lord that hee would looke downe from heauen vpon them Looke dovvne c. By these words hee signifies that the power of God is not diminished though it appeare not at all times alike For there must be an opposition supplied namely that God had then as it were hid himselfe neither shewed he himselfe such a one towards them as hee had done towards their fathers As if they had said Albeit O Lord that we see no tokens of thy presente but that thou hast withdrawne thy selfe from vs as if thou wert shut vp in heauen so as thou seemest vtterly to neglect vs yet vve beseech thee vouchsafe to looke dovvne once againe from heauen and from the dvvelling place of thine holinesse behold our miseries How to distinguish betweene vnbeleeuers and the faithfull See how we ought to separate the vnbeleeuers from the faithfull who acknowledge God to bee both mightie and mercifull yea euen then when they can discerne no signes at all either of his power or bountie And thus they cease not to call vpon him still though he hides himselfe farre away from them For the Lord neuer ceaseth to haue care ouer his people seeing without wearinesse hee orders and gouernes all the parts of the world VVhere is thy zeale By this interrogation it seemes the faithfull after a sort vpbraid the Lord in regard hee is no more touched with his vvonted zeale toward them or that his power is diminished But the Prophet hath another meaning For hee mentions these benefits as I haue said heretofore because he meant therby to confirme the harts of the faithfull in good hope thereby also teaching them that God is alwaies one and the same and neuer puts of the bowels of compassion towards his Saints And this will be euident enough by the which followes He takes the multitude of bowels
were ashamed then that in times past they had erred so farre out of the right way and acknowledge their owne offences And to say the truth vvhen they attribute their sinnes to the vvrath of God their meaning is not to exempt themselues from blame nor to abolish their faults But the Prophet vseth a phrase of speech very ordinary For the holy Ghost is wont to say that God causeth men to erre hardens and giues men vp into a reprobate mind 2. Thes 2.11 Rom. 9.18 and 1.28 Now when the faithfull speake thus they meane nothing lesse then to make God the author of euill and of sinne as if themselues were innocent or as if they meant to extenuate their crime But they aime at an higher market and rather confesse that their sinnes haue separated them from God and is the cause vvhy they are left destitute of his holy Spirit Yea that thence is came to passe that they haue been plunged into infinit miseries Those who say that God leades vs into error by priuation that is to say in regard he bereaues vs of his spirit hit not the very white It is said that God both hardens and blinds when he deliuers men vp to be blinded by Satan who is the minister and executioner of his wrath for otherwise we should euer be a pray vnto the will of the diuell but in regard he is able to doe nothing of himselfe without Gods commandement God the author of blinding hardening yet not the author of sinne to whose beek he is subiect we truely affirme that God is the author of this blinding and hardening which also the scriptures doe witnes in many places And yet it followes not thereupon that he should be the author of sinne because he punisheth mēs ingratitude by such a blinding And thus the faithfull in this verse confesse that God hath left them but their sinne was the cause so as they still acknowledge Gods iust reuenging hand vpon them In like maner after Moses hath said That thitherunto God had not giuē the people eies to see nor an heart to vnderstand hee layes not the blame thereof vpon God but shewes the Iewes where they were to seeke the remedie of such a benummednes vvhereof they vvere conuinced Deut. 29.14 But these seeme to take another pretext heere in that they aske a reason and expostulate the matter with God as if he had bin bound to haue handled them more mildly Ans But I answere that the faithfull haue still an eye to Gods goodnes whilest they confesse that their afflictions are the iust recompences of their sinnes Some referre these words to the captiuitie as if the faithfull complained of the Lord for suffring them to languish so long a time in the same As if the Prophet should say That their obstinacie increased because the Lord gaue them no taste of his grace For the faithfull are often surprized with a very dangerous temptation when they see the wicked ouerflow in all abundance and are almost discouraged as Dauid hath well expressed it in Psalm 125. But the Prophets sentence seemes to be more generall for the faithfull acknowledge themselues to haue erred because they were not guided by the Spirit of God whereof they complaine not but rather desire that this spirit may bee giuen them by which their fathers in former times were gouerned and obtained all things prosperouslie Why hast thou caused our hearts to turne from thy feare Some translate Wherefore hast thou hardned but because this sutes not with that which followes from thy feare I had rather translate To turne backe And the verbe also signifies so much Some thinke these words returne for thy seruants sake appertaine to all the people As the Scripture indeede is wont to terme all the houshold of faith by the name of Gods seruants But I thinke it is properly to be referred vnto Abraham Jsaac and Iacob which surelie is much more probable Not that the people rested in their intercession but in regard that God had made the couenant of grace with them that they might deliuer it ouer from hand to hand vnto their successors Thus then the faithfull set not these Patriarkes before them as common persons onely but in the qualitie of Ministers witnesses or mediators of the couenant with the foundation of their faith as in that song Psal 132.1 Lord remember Dauid In which place the name of this good Patriarke is not set before the Lord as if the faithfull thought hee had been their aduocate but in regard the promise which was made vnto him touching the restauration of the eternall kingdome in his familie did appertaine to the whole body of the people How Papists wrest these words to proue their intercession to Saints The Papists snatch vp these words with great ioy as if by them the intercession of Saints were proued But by the true exposition of the place we may plainly see how easie a matter it is to answer them For it is spoken of the Fathers not as if they deserued ought at Gods hand of themselues or were now intercessors betweene God and vs but because the free couenant which not onely appertained vnto them but also to all their successors was contracted onely with them To the Tribes That is to say Returne to thy wonted fauour towards thy people By this we see that the things aforesaid tend to no other end but onely that the people doe labour thereby to prouoke the Lord to mercie after they haue laid before him their miseries and calamities How wee must come to God Here then we see the maner how we are to addresse our selues vnto God namely by putting him in minde of his former benefits and by manifesting in his sight our griefes and sorrowes Thus we must doe if we would obtaine deliuerance Of thine heritage That is because God had chosen this people as his proper portion As if hee should say What shall become of thy people if we perish Not that God was tied to this people but in respect hee had giuen them his faith by oath Thus the people durst very well vrge God with his promise and importune him by their praiers in regard hee had voluntarily obliged himselfe both vnto their fathers and to their children But now seeing all promises are ratified and confirmed in Christ 2. Cor. 1.20 and that we haue the truth of all things wee ought to bee built vp in so much the greater confidence for the couenant is not onely contracted in his hand but it is also confirmed and sealed with his blood I grant he was the mediator as well for the fathers as for vs but all things are now more cleere and manifest in regard they then stucke in many obscure shadowes Vers 18. The people of thine holinesse haue possessed it but a little while for our aduersaries haue troden downe thy sanctuarie IT is a wonder that the Prophet saith the people possessed the land but for a very little
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.
any of that honour which is due vnto God See here an excellent place to conuince such as will needes maintaine superstitions by succession of yeeres as if an old error were to be held for a law Vers 8. Thus saith the Lord As the wine is found in the cluster and one saith Destroy it not for a blessing is in it so will I doe for my seruants sakes that I may not destroy them whole God neuer threatnes so seuerely but he leaues some hope of pardon for the faithfull THe Prophet here moderates his former sentence For otherwise it had been a thing too seuere that the iniquities of the fathers should thus be called to mind to the end the Lord might destroy their children with them Yea this might so haue affrighted the faithfull that it had been enough to haue driuen them from all hope of saluation We ought then you see to stand carefullie vpon our watch and to consider for what cause the Lord is displeased with vs. For his meaning is so to astonish vs as that therewithall hee would draw vs to himselfe and not thereby to throw vs headlong into despaire Hee leaues some hope for the faithfull here then lest they should waxe fainthearted and in proffering them refreshing hee allures them to repentance of which he reaped neither pleasure nor profit He confirmes this by a similitude Simile As if a man minding to plucke vp a vine yet finding some fruitfull branch thereon he spares and reserues it euen so will the Lord take heed how he pulles vp those in whom he finds any sap or vigor In the fifth Chapter he complained that the people was vnprofitable yea worse than that for they brought forth sower fruits Jsaiah retaines the same similitude but he applies it otherwise For howsoeuer the people were like vnto a bastard and barren vine yet there remained some fruitfull branches which the Lord would not suffer to perish But this may be taken two waies either that the Lord will preserue his people for the elects sake or that hauing rooted out the reprobates he will saue the faithfull There is great difference betweene these two interpretations As touching the first wee know that the wicked are sometimes spared for the godlies sake God sometimes spares the wicked for the elects sake whom the Lord will neither destroy nor wrappe vp in one common calamitie with them And this is manifest enough by diuers examples in the holy Scriptures The Lord would haue spared Sodom and Gomorah had there been found but ten righteous persons there Gen. 18.32 All those which were in the ship with S. Paul to the number of 276. persons were giuen him of God and saued from shipwracke that so the power which he shewed in his seruant might be the more euident Act. 27.32 The Lord blessed the house of Potiphar and made him to prosper in all things for Josephs sake who dwelt in his familie Gen. 39.5 Many like examples there be which euery one may collect by himselfe But I rather approue of the other exposition namely that the Lord so punisheth the sinnes of his people that yet notwithstanding he hath respect to his beloued ones and wrappes them not vp all in one and the same ruine Neither is it his meaning onlie that the faithfull shall bee saued but that there shall be a remnant left in the middest of whom God will haue his name called vpon And this is worth the noting For he shewes that the remnant shall be very small in comparison of that great multitude which was then in the land as wee haue seene in Chap. 1.9 Now whereas the faithfull are often punished with the wicked let vs not thinke God doth them any wrong For the Lord will easilie find faults sufficient in euery one of vs to afflict and punish vs. Besides his meaning is to instruct and awaken vs by his rods for being knit The faithfull must not murmur if God sometimes wrap them vp in the same iudgement with the wicked and as it were grafted into the body of a people it is no wonder if we be smitten with the same blowes in regard we are members that haue drawne infection from the same In the meane while God moderates these chastisements lest hee should vtterlie teare vp the chosen plants Vers 9. But I will bring a seed out of Iacob and out of Iudah that shall inherit my mountaine and mine elect shall inherit it and my seruants shall dwell there An explanation of the former sentence THe Prophet explanes the former verse in other words and shewes that the Lord will reserue a seede vnto himselfe which shall call vpon his name We must not iudge of the Churches estate by outward appearance For he hath been wont so to chastise his people that hee hath still continued a Church in which his truth and pure religion might bee kept For which cause also S. Paul calles her the pillar and ground of truth 1. Tim. 3.15 Wee are not to iudge of the Church then by the estate of things here below seeing there is nothing stedfast in this world but by the counsell of God who cannot endure to see her either ouerthrowne or destroyed Let vs carefullie remember this then that so no calamities ruines nor desolations of the Church may astonish vs. He calles those inheriters of the mountaines who being set free from vnder their captiuitie should returne home againe into their countrie Iudeah was full of mountaines as we know Againe hee expounds that which might seeme obscure for hee signifies that the Iewes should returne vnto their first estate and that by right of inheritance they should inioy that land out of which they had been exiled For soone after Iudeah was exceedingly wasted but the Lord protests that it shall not continue so long For the greater confirmation whereof he briefly mentions the couenant by which this land was ordained for them to possesse as their heritage Thus albeit they were a long time retained as prisoners yet this word heritage serued to put some life into them that they might come to an assured cōfidence touching their being repossessed thereof But it is to be noted that this grace is restrained to the elect and true seruants of God lest all indifferentlie should presume to applie the same vnto themselues Vers 10. And Sharon shall bee a sheepfold and the vallie of Achor shall be a resting place for the cattell * Or for of my people that haue sought me BY these figures he meanes nothing else but that the land which was waste shal be againe inhabited For we haue here a secret comparison thus howsoeuer after the banishment of her inhabitants into a farre cuntrie shee should remaine solitarie and empty yet shall shee againe be inhabited and that in such wise as there shall be abundance of flockes and heards of fruitefull pastures and commons and should also furnish them in plentifull manner with all things
delightes in vs as in children and not as in men of a ripe age let vs willingly acknowledge our condition to bee such that so we may gladly accept of these consolations For doubtlesse it is a signe of Gods infinite goodnesse towards vs when he is thus pleased to support our infirmities Vers 13. As one whom his mother comforts so will I comfort you and yee shall bee comforted in Ierusalem 14. And when ye see this your heart shall reioyce and your bones shall florish like an Hearbe and the hand of the Lord shall be knowne among his seruants and his indignation against his enemies IT is wonderfull to see how long the Prophet insists vpon this renouation The first member of this verse is expounded before in vers 12. for it might seeme that he had spoken fully of it before But for as much as hee could not sufficiently expresse the great loue and affection which God beares vs nor content himselfe to haue spoken of it therefore it is that hee redoubles and repeates one and the same thing so often When he saith they shall be comforted in Ierusalem it may be expounded two waies For the meaning may bee that the faithfull shall be glad when they shall see the Church restord or the Church being restored that shee will endeuour to comfort her children The first exposition seemes more copious but we ought to haue an eie to the Prophets meaning and not to that which carries a faire shew only In the first place he makes God the author of this consolation And hath he not good cause yet notwithstanding ads in the second place that it shall be in Ierusalem by whom it was to be administred You see then that this comfort is not offered nor giuen to the prophane contemners who care not what becomes of the Church but to those who out of a true affection of godlines doe manifest themselus to be her children The verbe to see expresseth a sure experience that the faithfull should not doubt of the euent but fully imbracing this prophesie they might patiently endure for a time their mothers barrennesse He illustrates this by a similitude when he saith that their bones shuld receiue new force and vigor euen as dead hearbs waxe greene after winter Now hee speakes of the bones which become withered with sorrow as Salomon saith Prou. 17.22 as on the contrarie Ioy is wont to replenish and reuiue them Thus he notes out a vehement and an incomparable ioy and it seemes he alludes to that sorrow which had almost dried vp the bones of the faithfull in captiuitie in so much that they were become withered and like dead men The Lord therefore comforts them and promiseth that his Church shall flourish and abound in all blessings Afterwards that he might giue them better assurance hee commands them to lift vp their minds vnto God who will then manifest his succour It is added afterward that the hand of the Lord was not alwaies reuealed but remained couered for a time as if he had been vtterly carelesse of his chosen For in appearance it seemed hee had reiected them seeing Daniel and other good men were carried away captiues no lesse then Zedekias When the Sunne should shine againe vpon them then there should bee manifested such a difference betweene the godly and the wicked that his hand which before was as it were hidden should now euidently appeare because hee will no more dissemble the matter nor suffer the wicked any longer to take their full swinge but will openly shew what great care he hath ouer his Church Haue our enemies gotten the start of vs then haue they made their part the stronger so as wee seeme for a time to be forsaken and left destitute of all helpe Vse Yet let vs not faint nor be discouraged for a day vvill come wherein the Lord will reueale himselfe and will set vs free from vnder the tyraâ—nie and violence of the enemies Vers 15. For behold the Lord will come with fire and his charets like a whirlewind that he may recompence anger with wrath and his indignation with a flame of fire THe end of this description is that when the faithfull should see their miseries to serue in stead of a may game to the wicked whereat they would laugh their fill yet they should not therefore turne from the right way nor be discouraged For the Prophet meant not onely to gall the wicked who are wont to be daunted with no threatnings whatsoeuer but scorne all that is told them but he therewithall comforts the faithfull to assure them that they should be in good case being vnder Gods protection as also that they should not ioine in league with the wicked though all things fell out according to their desires Thus then it is to the faithfull especially to whom the Prophet hath respect to the end they should content themselues with Gods grace and protection But it cannot well be affirmed whether he heere comprehends the last iudgement with those temporall iudgements wherewith the wicked begin heere to be punished withall For mine owne part I nothing doubt but this iudgement is comprehended with those punishments which are onely forerunners of eternall death The Lord vvill come This beganne to take effect at that time in which the people being carried into Babylon God shewed his vengeance vpon the domestike enemies of his Church Afterward when the time of their deliuerance was accomplished then hee incountred with an outstretched arme with the prophane nations and neuer ceased to giue them diuers signes of his comming by which he shewed himselfe present to his people and came in fire to iudge his enemies Lastly wee know that he vvill come in flaming fire at the last day to reuenge himselfe vpon all the wicked 2. Thes 1.8 2. Pet. 3.7 But this place must not bee restrained to the last iudgement vnlesse we also comprehend the rest therewithall Notwithstanding hee opposeth these threatnings especially against the hypocrites as wee shall see heereafter which were among the Iewes Now these metaphors are much vsed in the Scriptures for we cannot otherwise comprehend this horrible iudgement of God vnlesse the Prophet should vse these similitudes taken from things in common vse amongst vs. The Prophets labour thereby to touch our sences to the quicke that so being mooued with the true feare of God wee should not enuie the estate of the wicked for whom so horrible and fearefull a vengeance is prepared By this we may see how fond and vnfruitfull the speculations of the Sophisters Fond speculations of Sophisters are who stand to dispute about the qualitie and sharpnesse of this fire seeing the drift of the holy Ghost is vnder these borrowed speeches to set forth the horrible iudgement of God because otherwise wee are not able to imagin nor comprehend the same And this appeares yet better by the word sword which he vseth in the next verse for there is the same reason to be
he hastens too much in doing any thing therefore he applies himself to their cōmon maner of speech So whē he asks Whom he should send he signifies that he needs not a common person but an excellent Teacher in the execution of so great a charge Hence wee are to gather that the authoritie of Isaiah was confirmed to the end he might not only be held for a Prophet but the chiefe among the Prophets Who shall goe for vs I am of opinion indeede that this place notes out the three persons in the Deitie as elsewhere also Let vs create man after our image Gen. 1.26 For God deliberates with himselfe and that in the plurall number And no doubt but he here consults with his eternall Wisdome and Power that is to say with the Sonne and the Holy-Ghost Heere am I. This so prompt an answere sets forth the greatnes of that readines which proceeds of faith For he who before was like a dead man feares now no difficulties at all Whence we see that this terror whereof we haue spoken heretofore proceeded not from rebellion as if he would flee the presence of God and refuse the charge which was inioyned him but because he had neede of new grace that so he might feele and know himselfe sufficient for the susteining of this office Whence it is to be obserued that we can neuer rightlie enterprise any thing without certaine testimonie of our vocation for without that Hee that doubtes of his vocation must needs stagger at euery step we shall stagger and doubt at euery step Besides it is a great prop to vphold our infirmitie when we feele that we are not destitute of necessarie gifts but that God furnisheth vs to the end we may the more easily performe our charge Moreouer it behoues vs to be instructed by this excellent example of obedience that as oft as the Lord calls vs we be readie and prepared to beare the burthen which he shall lay vpon vs and that we refuse it not notwithstanding all the difficulties which may stand in our way When the Prophet saith Heere I am it is as much as if he should haue said I am readie to execute that which God shall command me for by this maner of speech obedience is often noted forth in the Scripture Vers 9. And he said goe and say vnto this people yee shall heare indeed but yee shall not vnderstand yee shall plainly see and not perceiue IT appeares againe frō hence more clearly how necessarie this vision was for Isaiah to the end he might not faint in his course euen at the first push For this was a great offence of mind vnto him that he must be faine to haue experience of such an obstinacie and rebellion in the people of God and not for a yeere or two but euen for more then sixtie yeeres together It was necessarie therefore that he should be well armed and to becom◠euen as a wall of brasse that he might be inabled to stand against such a rebellion The Lord plainly testifies to Isaiah then that he shall haue to deale with obstinate people whom he shall do very little good vpon yet that he must not faint by taking offence at so strange a thing neither be discouraged by such a stubburnnes but that he is to ouercome all these temptations and to passe beyond them with an inuincible courage For the Lord admonisheth him before hand touching that which should come to passe and it is as if he should haue sayd Thou shalt teach but without fruite but yet cease thou not for all that to instruct still because I command thee Ministers are to yeeld obedience vnto God and to commend the successe of their labors to the blessing of God and though thou perceiue no fruite yet be not therefore wearie only obey me and leaue all the issue of thy labour vnto my wil. I forewarne thee touching these things betime to the end thou shouldst not faint nor turne aside by reason of thy ill successe as though something vnexpected were befalne thee Adde withall that he is commanded to detect their blind obstinacie openlie as if of set purpose he should thunder out against them and should say I know it very well that I shall lose my labour but I care not it is enough for me that God approues of my actions to whom my preaching shall be a sweet smelling sauour although it bring death vnto you 2. Cor. 1. Vers 10. Make the heart of this people fat make their eare heauie and shut their eyes lest they see with their eyes and heare with their eares and vnderstand with their hearts and conuert and he heale them HEre the former sentence is better expressed For God not onely admonisheth Isaiah that he shall lose his labour in teaching but also that he will close vp the eyes of this people by his doctrine thereby giuing them occasion of greater blindnes and obstinacie which in the end shall worke their perdition He signifies that the people being depriued of reason and vnderstanding shall perish and that there shall be no remedie left notwithstanding he therewithall aduertiseth the Prophet that his labour shall be an acceptable sacrifice vnto him howsoeuer it bring ruine and death to the Iewes And truly this is an excellent sentence not only because Isaiah foretelles the things which were accomplished in the kingdome of Christ but because it conteines a very excellent doctrine the vse whereof is perpetuall in the Church of God Also those who walke faithfullie in the ministrie of the word shall be forced to feele the experience of it and we learne it by effect more then were to be wished but this hath been common to all the seruants of Christ and therefore ought we to beare it with the greater courage howsoeuer it be a great scandall to those that serue God with a pure conscience Besides we are not only much offended hereby but Satan vnder this pretext pricks his instruments forwards to bring their doctrine into the greater disgrace namely that is not onely without fruite but also because it doth hurt so as it makes men more obstinate and works their confusion For many at this day hauing nothing else to reproch the doctrine of the Gospell withall affirme that the preaching therof brings no other fruite but this that it makes men worse then they were before Now whatsoeuer the euent be yet notwithstanding God declares that our ministrie pleaseth him because we do that which he hath commanded Besides albeit our labours seeme vnprofitable and that men cast themselues head-long into destruction waxing more obstinate yet must we goe on still because we do nothing of our owne will and therefore to content our selues that we are approued of God We haue cause to sigh indeed when the euent answereth not our labour and wee ought to be much in prayer vnto God that he would giue his word efficacie Yea we are to lay the fault in part vpon our selues
when we see so little fruite yet are we not for all that to cast away our weapons or to forsake our charge The truth must alwaies found forth from our mouthes although there be no cares to heare it yea although the world be as blind and as senseles as stones For it is more then sufficient that we faithfullie serue to the glorie of God and that our labours are pleasing to him neither is the sound of our voyce in vaine when it leaues the world without excuse The faithfull teachers ought heere to receiue a singular consolation to fortifie themselues the better alwaies against the offences which fall out euery day by the rebellions of men lest they be thereby cooled no let them continue in their office with inuincible constancie Now farasmuch as this also is a generall offence to wit that the liuely word of God at the hearing whereof all the world ought to tremble strikes thus the eares of men without fruit or profit let the weake in faith learne also to strengthen themselues with this sentence We are wont to wonder how it can possiblie come to passe that the greatest part of the world should so furiouslie resist against God And from thence also ariseth this difficultie to wit whether that can be the heauenlie truth of God or no which is reiected without punishment because it is not likely that God would speake to men to the end they should scorne him But to the end our faith waâ—â—er not we must oppose this stay namely that the office of teaching was committed to Isaiah that in casting abroad the seed of life it should bring forth nothing but death as also that mention is not made heere of that which befell once but it is a prophesie of the kingdome of Christ as shall be said anon Furthermore the circumstance is to be noted that Isaiah was not sent to all but only to the Iewes wherefore there is very great vehemencie in the particle demonstratiue Hinneh as if he should say The people whom the Lord had speciallie chosen heard me not but shut their eyes in so manifest a light Therefore let vs not maruell if whilest we speake to those who brag of the name of God it happens to vs euen as if we told a tale to deafe eares True it is this is a sharp message that the Prophet should say he is sent of God to stop vp their eares to shut their eyes and to make their hearts fat because it seemes these things are nothing agreeable to the nature of God and that therefore they are contrarie to his word But we must not think it strange if God auenge himselfe vpon the malice of the people by such an extreme blinding of them In the meane while the Prophet hath shewed heeretofore that the cause of this blindnes was in themselues For in commanding them to hearken he testifies that there is a doctrine fit for their instruction if they would shew themselues teachable and that the light is offred to enlighten leade them if so be they would open their eyes All the fault then is imputed vnto the people because they reiected so wonderfull a blessing of God Whence the solution of the difficultie which we touched a little before is more apparent I grant it seemes very hard at the first blush that the Prophets should make the hearts of men more hard seeing they bring the word of God in their mouth by which as by a light men should lighten and order their paths Psal 119.105 And we know that Dauid giues it this title Psal 19.9 It is not the office of the Prophets then to blind the eyes but rather to open them And heereafter this word is called perfect wisedome Chap. 8. Obiect How comes it to passe then that it takes away mens vnderstanding and makes theÌ„ dullards Rather the hearts which were before of stone iron and steele should hereby be mollified how can it be then they should be come the more obdurate Ans I answere as I haue touched alreadie that such blindnes and hardening proceeds not from the nature of the word but is by way of accident and it ought to be attributed to the wickednes of men For euen as they who haue sore eyes can not accuse the Sunne for hurting them with the light thereof nor hee which hath a weakenes and fault in his hearing a cleere and very loud voyce which he can not beare Similies lastly as he that is of a weake capacitie is not to be offended with high and difficult things which he is vnable to comprehend So likewise the wicked can not accuse the word of God that they become the worse after the hearing of it Seeing then that all the fault is in themselues because they do not giue it accesse into their hearts what wonder is it if that which was appointed for their foode do become their bane For it must needs be that the disloyaltie and infidelitie of men should be punished in this maner The punishment of infidelitie to the end they should feele death from that whence they might haue receiued life and darknes from thence whence they might haue receiued light lastly all noysome and hurtfull things froÌ„ thence where they might haue had the fulnes of all blessings to saluation Which is diligentlie to be noted because there is nothing more common with men then to abuse the gifts of God and whilest they make theÌ„selues beleeue they are very innocent anon they deck themselues with other meÌ„s feathers But they are doubly wicked in as much as they applie not those things to their true vse which the Lord hath giuen them in trust but haue also prophanely and miserably corrupted them S. Iohn alledgeth this place to set out more plainely the obstinacie of the Iewes True it is that he recites it not word by word but yet he explanes the meaning thereof sufficientlie And therefore could they not beleeue saith he because Isaiah said he hath blinded their eyes and hardened their hearts Notwithstanding this prophesie was not the cause of their vnbeliefe but the Lord so foretold it because he foresaw they would be such Now the Euangelist applies that to the Gospell which was practised vnder the law and teacheth therewithall that the Iewes of his time were depriued of reason and vnderstanding because they were rebellious against God Although if any should aske the first cause we must come to the predestination of God But because this counsell is hidden froÌ„ vs we must not be curious in searching into it For the reason of God his eternall counsell apperteines not to vs but we must looke to the cause which is before our eyes to wit their rebellion by which they made themselues vnworthie of so many and great benefites S. Paul also shewes from this place not once but often that all the cause of their blindnes remained in themselues Act. 28.27 Rom. 11.8 They saith he haue made their eares heauie and
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
them therefore it is that the Prophets are wont to mingle consolations after their denunciations of iudgements Seeing these things serued then to cheere vp the faithfull no doubt but they were speciallie directed to the Iewes among whom faith had her speciall residence in regard that it appeared in none but them But yet we are once againe to obserue these words after many dayes for this is added to exercise the faith of Gods children we often run headlong in our desires and would haue God accomplish his promises by and by we grudge that he delaies so long and wax so impatient that we can no longer indure But we must learne in humilitie to wait and looke long for the saluation and mercie of our God and not be discontented how long soeuer he deferre for certainly he will come and he will not tarrie But herewithall wee must note that God speakes not heere of all for as we haue seene in the 13. verse he was determined to saue but a few and this ought so much the more to whet our appetites to the end after we haue been long exercised vnder sundrie calamities we may meete the Lord that smites vs by vnfeined repentance Vers 23. Then the Moone shall be abashed and the Sunne ashamed when the Lord of hosts shall reigne in mount Zion and in Ierusalem and glorie shall be * Or euen in the presence of his c. before his ancient men MAny thinke that the Prophet vseth this vehemencie against the Iewes as if he said The Sunne Moone and Starres are ashamed of your incredulitie so that you are a detestation not to men only but euen to the insensible creatures but this seemes vtterlie wide frō the Prophets purpose I make no doubt but he continues on that consolation which he touched in the former verse as if he should say When the Lord shall visit his people and purge his Church he will establish such a glorious kingdome that it shal darken the light of the Sunne and Starres And this maner of speech is very vsuall among the Prophets we also haue seene it before in this prophesie Now Isaiah speakes not here alone of the head but also of the whole bodie of the Church when the Lord then shall settle his kingdome vpon mount Zion his glorie in the restauration of the people shall be so great that that which seemes bright and glorious in mens eies being compared with this shall be but darkenes And the better to expresse it he names the greatest lights in the firmament Some improperlie draw the verb To reigne to Gods vengeance for albeit God reignes when he iudgeth the world yet this maner of speech linked thus together God shall reigne in Mount Zion alwayes notes mercie and saluation For he speakes of the restauration of the Church whence we gather that these things are not accomplished but in Christ In mentioning of the Ancients he vseth a figure called Synecdoche a figure often vsed in scripture taking the chiefe part of the Church for the whole bodie and yet not without a speciall cause The ancient men Priests and gouerning Elders are heere taken then not only for the Priests but for those gouernors which haue the ouersight of maners and discipline to wit such as ought with wisdome and discretion to gouerne others And vnder these names he comprehends all the people not only because they represent the whole bodie the common people being hid as it were vnder the shadow of their wings but also that the faithfull might haue good hope of a future restoring otherwise it were to little purpose that a scattered multitude should be left like a crased bodie or a confused lump It is not without cause that the particle euen before his auncient men is added to the end the Iewes might know that Gods power should be glorious not that it can be comprehended with the eies of flesh but by faith for he so reignes that we effectuallie feele his strength in our weakenes And if we apprehend not this we shall neuer receiue any comfort In stead of glorie some reade gloriouslie others glorious I had rather take it in the substantiue although it be not much materiall as touching the sense For he shewes how great Gods glorie and magnificence should be when Christes kingdome shall be set vp all glorie then must be turned into darknes that his glorie alone may shine and surmount all things Whence it followes that God then inioyes that which belongs vnto him in the middest of vs and that honor which none ought to depriue him of when all creatures are brought within compasse and that he alone shines and is the light of our eyes THE XXV CHAPTER Vers 1. O Lord thou art my God I will exalt thee I will praise thy name for thou hast done wonderfull things according to the counsels of olde with a stable trueth HItherunto Isaiah hath prophecied of Gods iudgements which hung not ouer the head of one people alone but almost of the whole world Now it was impossible that the consideration of so many calamities which hee foresaw would fall vpon them should not worke great sorrow and trouble of mind in him For those that are of an vpright heart desire that all the world might bee saued And as they thirst after Gods glory so they cannot but loue all the works of his hands by how much the more then a man is possessed with the true feare of God the more neerely is hee touched to the quicke with the feeling of his iudgements In the meane while the wicked are besotted when he manifests the same and will not be moued for any terrours whatsoeuer the godly on the contrary quake at the least signe of his displeasure If wee haue experience of this what thinke we the Prophet felt who saw all these calamities which hee foretold before his eyes as in a glasse For the Ministers of the word must needes bee much more effectually affected with the sight of such things then the common sort that the same may be as it were a seale vnto them of the trueth of their doctrine The Lord then hauing set these horrible desolations before the Prophet as in a table it was necessarie that being moued with sorrow and griefe he should turne his eyes vnto the Lord for otherwise hee might haue been intangled with confused passions and great disquietnesse of minde And therefore being assured that the Lord would prouide for his Church in the middest of these tempests and that hee would gather in those vnder the wings of his power which before were scattered farre off hee takes courage vnto him Wee see then that Isaiah continues constant in his vocation without being daunted or any way discouraged but rather relying alwaies vpon the assurance of obtaining mercy and therefore hee continues to celebrate the praises of the Lord his God By this we may see that this thanksgiuing depends vpon the former prophecies and that Isaiah respects not
one deserues no reproofe if so be hee therein derogates nothing from Gods power But it is vtterly abominable and damnable if we suffer our selues so to bee intangled in these outward helpes as thereby vtterly to neglect seeking vnto God and in distrusting his gracious promises to desire to trust in vnlawfull meanes The word to looke signifies often in the Scriptures This trust and confidence because wee are wont to looke wishly towards them from whom we looke for succor Act. 3.5 To be short wee are here taught to put the trust of our saluation in none but in God alone that so wholly resting our selues vpon his promises we may goe with boldnesse and aske whatsoeuer is to be desired He permits vs lawfully to vse all things which he hath ordained for our good yet so that all the powers of our soules doe stay vpon him alone In calling him the holy one of Israel hee sets forth the frowardnesse and vnthankfulnesse of this people that being receiued into Gods faithfull protection they cared not to contemne so gracious a protector and guardian of their saluation but chose rather to runne after the lusts of their owne hearts In the last word of the verse In adding forthwith the name of God hee shewes that they could not bee kept in awe neither by the power nor goodnesse of so louing a Father Now since it pleaseth him at this day to allure vs by no lesse fauourable kindnesses to come vnto him wee shall play the rebels egregiously if we looke any other way or if we refuse to rest in him onely Looke whatsoeuer it is then that turnes the eyes of our mindes from looking directly vnto God shall bee the same to vs as Egypt was to the Iewes Vers 2. But yet hee is * Or wise also wisest Therefore hee will bring euill and not turne backe his word but hee will rise against the house of the wicked and against the helpe of them that worke vanitie VVHere he calles God wise hee adornes him not with a perpetuall epithite but taxeth the craft and subtiltie of those whom hee saw to please themselues in their wisdome more then was meete Chap. 19.15 Hee told them a little before that they digged deepe to couer their counsels when by their close and secret practises they thought to flee and yet to bleare the eyes of the Lord. Now in taunting wise hee derides their follie as if hee should say No doubt but you thought your selues to be iollie wise men in so doing yea but you haue to deale with a God that hath wisdome also to espie your plots well enough Iob. 5.19 1. Cor. 3.19 Wherein hee priuily taxeth them for such as imagined that God could not charge them with any thing or as if hee had bin one that was vtterly vnacquainted with their doings In a word it is as much as if hee should haue said What will become of this goodly wisdome of yours in the end will it bereaue God of his Spirit Nay contrariwise in reprouing you for your deceit and vanitie he will shew by the effects that hee catcheth the wise in their craftinésse 1. Cor. 3.19 Hence wee may gather a doctrine that is well enough knowne to wit that whosoeuer they be that couer their doings by crafty and close practises shall be so far off from benefiting themselues any thing at all thereby that they shall so much the more inflame the iust displeasure of God against them An euil conscience alwaies flees from the iudgement of God Chap. 30.1 An euill conscience alwaies flees Gods presence and seekes out corners wherein to burie it selfe if it were possible out of his sight The wicked deuise many waies to defend their sinnes and to make their partie good against God pleasing themselues in their wisdome and subtilties albeit in so doing they haue no cloke or maske to hide themselues vnder that is of any value Others being blinded with their owne greatnesse are bold to despise God and all his threatnings And therefore when the prophet saith that God is wise also he toucheth the soare to the quicke to the end they might nourish no such good conceit of their craftie deuices as if they could thereby ouerreach the Lord. Now in regard they were vnworthy that Isaiah should stand ouer-long to pleade the case with them therefore he tels them flatly that God hath store of arguments ready to snare these politike heads withall For first of all they imagined that God tooke little or no heede how things went in the world because they forsooth were left to sinke or swim as they say in the middest of so many dangers And secondly they esteemed his menaces to be nought else but so many scar-crowes Taking it as a thing granted therefore that it was lawfull for euery one to prouide for his owne safetie from hence sprang this headines to run any way and that boldnesse to bee still plotting new deuices The Prophet shewes then that God will auenge the wrongs which were done vnto him and that all things are in a readinesse for the execution thereof moreouer that his word could not bee violated or ouerthrowne by no deuices nor subtile practises of men He calles them workers of vanitie because they indeuored to fortifie themselues against Gods vengeance with a vaine and vnlawfull defence that is to say with the helpe of the Egyptians In the first clause of this verse he seemed after a sort to yeeld them the title of wise men because hee opposed thereunto the wisdome of God but now hauing dispersed their mists hee discouers to the whole world their iust shame and reproch Hence wee are taught that it is safest for vs to renounce our owne reason and to subiect it onely to the will of God Why so Because there is no stabilitie nor stedfastnesse at all in the plottings of vnbeleeuers nay they rather wittingly incense and prouoke Gods wrath to burne against them by these their wittie deuices Vers 3. Now the Egyptians are men and not God and their horses flesh and not spirit and when the Lord shall stretch forth his hand the helper shall fall and they shall altogether faiâ—â— IT seemes that Isaiah vtters nothing here but that which euery one knowes neither would any man stand to call the truth thereof into question For who would be so mad as to affirme either that the Egyptians were God or to denie that they were men This was out of controuersie and therefore euery one would willingly assent vnto it for the generall But to come to particularities there they were so blockish or stood in such a mammering that they called that truth into question of which before they were fully resolued Thus they waxed proud taking themselues to be no more men and that they might vtterly free themselues from yeelding obedience vnto God For this cause we are often admonished in the holy Scriptures not to trust in man because nothing is more vain theÌ„
he Psa 146.3 Cursed be he saith Ieremiah that trusts in man and makes flesh his arme Ier. 17.5 Yet we see that all none excepted determine and conclude of matters in themselues as if they were able to bring their designes to passe an hundred yeeres after which they haue plotted in their braine yea as if they could rule both heauen The pride of mans heart intollerable earth and seas and could gouerne all things euen as they listed Seeing there is such pride in all of vs let vs not maruell that the Prophet proclaimes that the Egyptians are not God but men For the Iewes attributed that vnto them which appertained vnto God What is that Euen the protection and safegard of the Church which he so reserues to himselfe that he will haue none to meddle with this office Isaiah doth therefore tauntingly taxe the Iewes in this place with the contempt of God and their false confidence wherewith they were puffed vp And thus we may see how great difference there is betweene God and men The great difference that is betweene God and men Men can doe nothing of themselues but so far forth as God shall giue them power Come we to speake of the nature and excellencie of man wee may well praise the great graces which he hath receiued of God but oppose him once against his Creator then must he be accounted lesse then nothing For is it possible to attribute any thing vnto man but wee shall thereby take so much honour from God This is the cause why wee can neuer consent vnto the Papists Why there can be no pacifications betweene the Papists and vs. when we come to dispute of the cause of our saluation of free will and of the dignitie of merits and workes for in as much as man and God are in these things opposed one against the other it must needs be that whatsoeuer is attributed to man is taken from God But they part stakes in such wise as they giue part to God and part to men we on the contrary affirme that the sole whole cause of our saluation ought to be attributed vnto God as also that it cannot bee giuen to anie other but we shall therein commit most abominable sacrilege In a word let vs know that in this opposition nothing can bee left to man which is worthy of any praise By the word flesh he means imbecillity and weaknesse for what is in flesh but onely corruption He speakes of horses but the same or the like weaknes agrees also to the EgyptiaÌ„s As if he should say They and all the forces they can make are not worth a rush For albet the Egyptians had a soule as well as a body yet because they were earthly creatures and dwelt in houses of clay they must downe As if hee should say I am sure you haue no spirituall nor celestiall power To which purpose the Prophet saith Psal 146.3 Trust not in Princes nor in any child of man for his breath departeth and then all his thoughts perish Now albeit this word flesh properly belongs to horses yet it is no maruell if men be sent to take a view of the rottennesse thereof there to learne their owne transitorinesse But from the threatning that is added to wit that this wickednesse shall not goe scot-free we may learne a generall doctrine For the Lord will not indure to haue that giuen to the creature which belongs to himselfe nor that any should repose that trust in men which ought to be reserued for him alone God threates both the succourers and the succoured He threatens then as well those which should giue their succour and should be the cause of this vaine confidence as those which should be succoured should stay the hope of their safetie thereupon If God caÌ„not indure we should leane vpon creatures for saluation in matters belonging to this life present much lesse can he indure vs so to doe in things appertaining to life eternall Now if the Lord cannot abide this peruerse trust as touching things belonging to our temporary saluation how insupportable are those thinke we who to obtaine eternall saluation forge diuers trusts according to their owne fantasie For in so doing they exalt the power of men to set it vp in the place of God Vers 4. For thus the Lord hath said vnto me As the lion and the lions whelpe roare after their pray against whom if a multitude of sheepheards lift vp their voice they will not bee moued nor will humble themselues at their cry so the Lord of hostes will come downe to fight for mount Zion and for the side of it THe Prophet adds this verse to shew that the Lord is not minded to leaue his nish the Iewes for their wickednesses and chieflie for their Idolatrie so God also promiseth that this enemie shall be cut off when they shall cease to sinne and to serue Idols Thus wee see that our obstinacie is the cause why the Lord addes plague vnto plague and doubles his blowes in pursuing vs more and more For we still giue him new occasions of enflaming his wrath against vs. Reforme thy euil maners and God wil redresse thy miseries If we desire that God should strike vs more softlie and that our enemies might at once be destroyed and neuer trouble vs more let vs studie by newnes of life to enter into his fauor againe for he will by and by lay downe his rods and take away the force and power of our enemies that they shall not hurt vs. When it is said that it shall not be by the sword of man the Prophet thereby meanes that the deliuerance of the Church is the peculiar worke of God The redemption of the Church a peculiar worke of God giuing the Iewes to vnderstand that albeit there appeered no help in earth yet Gods secret power should be sufficient to redeeme them Are our enemies confounded then is their force repressed Let vs know that this proceeds from the hand of God Indeed he repelleth the force and furie of the wicked diuers waies but it is his onely hand notwithstanding whereby the Church is saued Note For he so works by humane helps that yet he keepes his chosen after a wonderfull and extraordinarie maner as may be seene euen since the beginning of the world and it is no lesse easie to perceiue it now God vseth men as instruments in sauing hâ—s Church yet so that his owne power only shines in this work Chap. 37. 36. 37. if we were not hoodwinked And yet this lets not but the Lord may imploy some of his seruants in the deliuerance of his Church but so that still his owne hand especiallie shines in such a worke We know this prophesie of Isaiah was fulfilled when the host of the Assyrians was discomfited and when Sennacherib fled For men commonlie see not Gods hand therein but the Lord manifests his power to the end we might know that