pure conscience and that we haue no feare of him at all before our eyes Now they are wont to set forth the feare of God one while by the calling vpon his name another while by the obseruation of the Sabbath and sometimes by other workes But in regard that a man best knowes the certaine difference which is betweene the true seruice of God and hypocrisie by workes of charitie the Prophet keeps a very direct course in mentioning of them For hypocrites are very diligent in outward seruices and ceremonies and yet are full of enuie within They burst with pride and contempt of their brethren they burne with auarice and ambition neither can they easily be vnmasked whilst they couer themselues vnder the performance of outward ceremonies Such then must be examined by this rule euen as by a touchstone and thereby bee tried whether they haue the true feare of God in them or not We may well bee deceiued indeede if we will iudge of the godlines of a man by the second Table onlie but if any man shall exercise himselfe in the duties of the commandements of the first Table which are testimonies of godlines and of the seruice of God then must he be brought to this triall to wit whether hee walke without deceit with his brethren whether he abstaine from wrong and violence whether he be true in his word and promises and whether hee carrie himselfe louingly towards his brethren And this is the cause why Iesus Christ saith that Mercy Iudgement and Truth are the principal parts of the law when he reprocheth the Pharisies for laying aside the care of true iustice in that they pleased themselues onely in pettie things tithing Mint Anis Cumin Mat. 23.23 By faith in that place he vnderstands fidelity which we commonly call loyaltie and by Iudgement all vprightnes when wee render to our neighbour that which to him appertaineth not suffring him to bee wronged by others but helping him as farre as we are able But if these be the principall parts of the law Obiect in what degree shall we place the commandements of the first Table Ans I answer that they still keepe their order and dignitie but by these of the second which Christ straightly requireth whereupon hee also insistes the hypocrisie of hypocrits is chiefly discouered so as a man may more plainly discerne thereby whether the true feare of God be in any one in truth or not And in the same sense must that be taken where it is said I wil haue mercie and not sacrifice Hosea 6.6 1. Sam. 15.22 Matth. 9.13 12.7 For mercie is a declaration and proofe of true pietie Moreouer because it is a true demonstration of loue it pleaseth God of it selfe but sacrifices please him for another end Now it appeares sufficiently as I thinke why Isaiah rather mentioneth here the doing of good to our neighbours then faith or calling vpon God his name as also why the Prophets doe speake so diuersly when they meane to bring hypocrits backe to the true seruice of God and to shew it forth by the outward fruits Though your sinnes c. This is as much as if he should haue said I accuse not innocent persons neither take I pleasure to pleade thus with you but know that the cause is great that makes me thus vrge and accuse you For hypocrits are wont to quarrel with God as though he dealt too sharplie with them or as though he were vnappeaseable Yea in their obstinacie they find out this excuse That it is in vaine for them to endeuor to returne into fauour with God And if all excuses faile them yet notwithstanding they haue this shift That they ought not to be pressed so neere and that men must be borne withall in some things yea euen the best of all Therfore the Prophet preuents them and brings in the Lord speaking thus For my part if neede require I refuse not to pleade with you for thereby it shall appeare that your obstinacie is the cause why we are not at vnitie together bring with you therfore cleannes of heart and then all our strife shall cease I would not stand to pleade with you if you would offer me the sacrifices of an vpright heart Now from hence wee may gather a wonderfull consolation namely that God pleades not with vs as if he meant to pursue vs with rigor For if we would earnestly conuert and turne to him hee would by and by receiue vs into fauor blot out the remembrance of all our offences so as he would not call one of them into account For he is not like men of whom one cannot obtaine pardon for the least offence that shall bee committed against them Nay on the contrarie he is readie to cleanse and pardon vs so farre off is it that we haue any cause to complaine of his ouer great rigorousnes For he conteÌts himselfe with the cleannes of the heart and if there be any sinne that breakes out besides our purpose he forgiues it by pardoning such as haue prouoked him Vers 19. If yee will consent and obey yee shall eate the good things of the land ISaiah still pleades the cause of God against the people and in briefe affirmes that all the calamities which the people susteined ought to be imputed to their owne default and that they were to blame themselues for not recouering a more happie and comfortable estate Why so Because God for his part is alwaies readie to pardon their sinnes if they harden not their owne hearts against him But for as much as it seemes that the Prophet placeth felicitie here in the will and power of man Obiect the Papists contend with open mouth that men haue power of their owne free mouing to doe good or euill Is it so Ans As if God discoursed here how great the abilitie of men is when hee accuseth their obstinacie But he should then say in vaine Obiect if yee will consent if so be it were not in their power I answere Ans that howsoeuer the choice bee not in our owne power as they would make vs beleeue it is yet God iustly chargeth sinners to be the voluntarie authors of their euils because they pull downe the wrath of God vpon their owne heads willingly and without constraint I grant then that it is a speciall gift of God for a man to endeuour to doe good but it is also as true that the wickednes of reprobates hindreth them from applying themselues thereunto and therefore that al the fault of their hardning abides and remaines in themselues And hereupon dependes this reproach namely That the people might haue had an happie issue and a comfortable life if they would haue become teachable and obedient to God For seeing that of his owne nature hee desires nothing more then to doe good we may iustly impute it vnto our owne malice and vnthankfulnes that this liberalitie which hee daily offereth comes not vnto vs. On the contrarie he addes
hath expressed the God of Israel âo 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
And thus they were not restrained by any feare or awe of God because they esteemed of religion but as a fable He also comprehends other wickednesses in adding that they rose betimes to doe euill for he speakes not of the Caldeans or Assyrians but of such as would bee held to be of the number of the faithfull and boasted that they were the children of Abraham Vers 21. Which made a man to sinne in the word and tooke him in a snare which reproued them in the gate made the iust to fall without cause WE haue told you heretofore with whom the Prophet had to deale namelie with hypocrites and prophane contemners who esteemed all the reprehensions threatnings of the Prophet but as wind and had forged to themselues a god of their owne deuising For such who only sought libertie to liue as they listed in their lusts and wicked courses were vtterlie vnable to beare the sharp reprofes of the Prophets neither would they bee touched nor repressed by their good willes For which cause they were diligent in noting and obseruing their words either to snarle at them or to wrest something or other to their purpose Neither do I doubt but he here taxeth the wicked who were offended at the plainnes of the Prophets and with their sharp and vehement rebukes as if they meant to bring the necks of the people princes and priests vnder their girdles Thence it is that these calumniations and false accusations are raised vp against the faithfull seruants of God at this day thence is it also that such doubtfull and curious questions are propounded vnto them euen as nets and snares to put the innocent in hazard of their liues or else to plunge them into some imminent danger And we see that the Scribes and Pharises did the like euen to Iesus Christ himselfe Math. 21.23 and 22.17 Iohn 8.6 The last member of the verse which is added by way of exposition shewes that this is not to be vnderstood of slanders and other cunning deuises in generall by which the subtle are wont to intrap the simple for the Prophet rather more plainly condemnes the wicked conspiracies by which the vnbeleeuers indeuor to exempt themselues from all reprehensions and censures Now in regard that their assemblies were kept openlie for giuing sentence in iudgement and that the gates were alwaies replenished with people the Prophets tooke opportunitie from thence to reproue all sorts so as they spared not the Iudges themselues For the matters of life and death at that time were in the hands of such wicked and godles wretches that it was needfull to rebuke them very sharplie But in stead of making any good vse of these admonitions to come to amendment of life they became so much the worse and raged against the Prophets and laid snares to catch them for as Amos saith They hated him that reproued in the gate and abhorred him that spake vprightlie Amos 5.10 This appertaines to all and especiallie to Iudges and rulers in Common-wealths who are the most impatient and wil by no meanes abide the least reproofe They loue to reigne as Kings and would be so esteemed of others also albeit they be worse indeed then the meanest good subiect The expositors agree not in the exposition of the verb Iekoshun which signifies to spread nets for some take it to chide others to do wrong as if the Prophet accused the malepertnes of those who gaue ouer themselues to violence and by meanes thereof banished such out of their presence as should any way touch theÌ in their reputations But as I hope the readers will approue of that reading which I haue followed He also saith that the iust was ouerthrowne without cause for they did what they could by craft and wicked practises to bring the iust into hatred as if they had been the only wicked men in the world but after they haue borne their scoffes and reproach for a while their enemies at length shall come to destruction Vers 20. For this is the Consolation which the Lord giues the faithfull to wit that he will not suffer the wicked to scape so scot-free but they also shall snart for it and in the end shall be suppressed howsoeuer for a time they had the world at will Let patience haue her perfect worke But we must haue patience to wait for the accomplishment of these and the like promises Vers 22. Therefore saith the Lord vnto the house of Iaacob euen he that redeemed Abraham Iaacob shall not now be confounded neither now shall his face be pale THis is the conclusion of the former sentence for he comforts the people to the end they should not despaire in this poore and wofull estate into which they should be brought It is also needfull to note the time vnto which these things ought to be referred to wit to the time of the captiuitie when the Temple was ouerthrowne the sacrifices abolished so as it seemed religion was whollie rooted out and all hope of deliuerance taken froÌ them There was great cause therefore why the hearts of the people should be susteined and vpheld by these prophesies to the end that the wrack and ruine of all things being come vpon them they might haue this planck as it were to saue themselues from Ship-wrack vpon which if they kept themselues firmely they might by meanes thereof come safe to the shore By this let vs be warned also to imbrace the like promises by faith and when all things shall seeme desperate yet let vs rest vpon them with our whole hearts Now he speakes of the house of Iaacob in which we are to note that the vertue of Gods word is perpetuall and of such efficacie that it brings forth fruit as long as there is a people in the world which adores and stands in awe of him For there are alwaies some whom God reserues because he will not suffer the race of the faithfull to perish Doubtlesse there is an end and thy hope shall not be cut off Prou. 23.18 None that trust in him shall be confounded Psal 34.22 Hath the Lord spoken it then let vs beleeue him and doubtlesse the time wil come in which we shal reape the fruit of our faith For as his truth is firme and stable in it selfe so if we rest constantlie vpon him wee shall neuer be destitute of comfort It is not without cause also that he addes that God who now promiseth to be mercifull vnto Iaacob saith that he redeemed Abraham for he therein brings the people to the beginning of the Church that coÌsidering Gods power which from time to time was manifested by so many famous examples they might haue no occasion at all to call his truth into question If so be then they gloried in that they were the children of Abraham Abrahams deliuerances they were also therewithall to thinke from what place the Lord did first deliuer him to wit from the seruice of idols which he and
bethinke vs of our vocation that we may follow it effectuallie and diligentlie and walking in it as children of the light let vs abhorre all the darknes of our life past This is the cause why he calles Israel his seruant not that the Israelites had merited ought by their seruices but because it had pleased the Lord to choose them for his owne And therefore to the same purpose he addes Thou Iakob whom I haue chosen wherein he sets before them a speciall commeÌdation of his free bountie As if he should say You are my seruants not by merit but of my free mercie seeing I haue prepared you thereunto by mine election and by putting you apart to be my peculiar people To be short he admonisheth them that they obteined not this title of being the seruants of God by their owne industrie for there was nothing to be found in them that should make them more holy then others but only because the good pleasure of their master was such God chooseth and refuseth whom it pleaseth him The end of our election is âo be Gods seruants who chooseth this or that man according to the counsell of his owne will Therewithall also he shewes what is the end of our election to wit that we should be the seruants of God For he hath chosen vs as the Apostle saith that we should be holy and without blame before him in loue Ephes 1.4 The end also of our election is that such as were the bondslaues of Satan before should now submit and giue themselues to God in absolute obedience In the third place he addes the seed of Abraham to teach vs that election depends vpon the free promise Election depends vpon the free promise of God not that the promise goes before election which is from euerlasting but because the Lord makes known his fauor in respect of his promise for to Abraham he said I am thy God and the God of thy seed Gen. 17.7 This fauor then was continued to his successors and in respect of the promise God had a speciall care ouer the welfare of this people as also S. Paul saith Rom. 9.4 That to them were giuen the couenants the promises and the law For which cause this seed was called an holy nation a royall Priesthood c. Exod. 19.6 1. Pet. 2.9 But the Lord shewes the singular loue he bare to Abraham in calling him his friend Abraham Gods friend It is no small fauor to be called Gods seruant Simile for if it be worthily esteemed an high dignitie to be brought into the seruice of a King or Prince how much more highly ought we to thinke our selues aduanced when we are accounted the houshold seruants of the Almightie And yet he contents not himselfe herewith but as if that were too little he honours him yet further and adornes him with the title of Friends Now that which is here said of Abraham belongs to all the faithfull which Christ declares at large Ioh. 15.15 I call you not seruants saith he but friends for the seruant knowes not what his Master doth but I haue acquainted you with all my heauenly mysteries and secrets by reason wherof you may easily discerne how great the loue and affection is which I beare towards you Seeing then that God hath done vs so great honour ought we not to bethinke vs of our duties Hath he shewed so vnutterable a fauour to vs and shall it not stirre vs vp to serue and honour him with the greater care and reuerence But let it I pray you be alwaies remembred that Abraham is not called the friend of God but in regard of adoption Note that Abraham is not called Gods friend but by the right of adoption as Moses also saith of the Iewes Deut. 4.37 He loued thy fathers and therefore he chose their seed after them Vers 9. For I haue taken thee from the ends of the earth * Or haue called thee before the excellences and called thee before the chiefe thereof and said vnto thee Thou art my seruant I haue chosen thee and not cast thee away ISaiah goes on with the same matter still for who is it that feeles not by common experience what need he hath euer and anon to be quickened vp by the often repetition of this and such like consolations when aduersities doe presse vs It is no wonder then that the Prophet insists so long vpon this argument Now from the onely person of Abraham he ascends to all his posteritie and mentions the benefits which he had done for them I take the relatiue Ish for the particle For because hee yeeldes a reason wherefore the people were to be of good comfort in their aduersities to wit they had felt and tasted before how good and gracious God was vnto them what cause had they then that they should not trust in him still for the time to come The ends of the earth may bee taken two waies either that the people had bin brought from a far Countrie euen from the place of Abrahams natiuitie or in respect that God who hath the vtmost bounds of the earth at his becke yet vouchsafed to reach forth his hand but to one onely people He addes the farre exceedings or excellencies for I haue so translated the word Atsilim which others expound in the masculin Princes or excellent but there is no great difference betweene the one or the other for the Prophet magnifies Gods grace who passed by other mightie nations and tooke vnto himselfe a nation abiect and obscure Egypt well conceited of her lea ning antiquitie nobilitie c. Some refer this taking to Egypt whence the people were brought For it is not vnknowne how glorious this kingdome was and what good opinion the Egyptians had of their learning antiquitie noblenesse of blood and other prerogatiues But I expound it otherwise and refer it to the election of the people who were taken from the middest of other nations much more excellent then they so as there is a comparison here betweene the Iewes and other nations Which Moses also shewes when he saith That they vvere not chosen because they vvere more in number then any other people for they vvere the sewest Deut. 7.7 but because the Lord loued them and because he vvould keepe the oth vvhich he had sworne vnto their fathers Deut. 7.8 Againe Thou entrest not into thine enemies land for thine vprightnesse of heart nor for thy righteousnesse for thou art a stiffenecked people Deut. 9.5.6 Albeit then they were much lesse in quantitie then all other nations yet they were chosen wherein they had a testimonie of Gods singular loue had they any cause then to mistrust so bountifull and liberall a father for the time to come hauing already receiued so many benefits from his hands Hee further addes that the people had a pledge of this grace in the law standing as it were vpon record as if he should say It is not hid from
lippes ye know were to preserue knowledge and at their mouth men were to seeke it Mal. 2.7 The Prophet therefore complaines that those who should bee lights and guides to others were themselues as blinde as the rest Some refer the word seruant to Isaiah others to Christ and thinke that both were condemned of blindnesse But this comes nothing neere the Prophets drift for his meaning is by way of comparison to amplifie the former complaint made touching the blindnesse of the Iewes Their fault was much greater then that of other nations but the Priests were yet in the greatest fault of all who were their leaders and guides Let vs know then that by how much the more wee come neere vnto God and the higher hee shall haue aduanced vs in dignitie aboue others the lesse shall our excuse be To the same purpose he calles them perfect which indeede should haue been so for hee puts them in minde by this reproch of that perfection from whence they were fallen by so vnworthy a reuolt and thereby had shamefully prophaned that holy and glorious name of their God For seeing he gaue them a perfect rule of righteousnesse to direct them both in life and doctrine it should haue been their parts not to haue swarued an haires bredth from it Vers 20. Seeing many things but thou keepest them not opening the eares but he heareth not NOw himselfe expounds what this blinding is which he mentioned before and he shewes it to be twofold Thus we may perceiue well enough that he speaks only of the Iewes who wilfully and maliciously had choked the heauenly light The fault will bee double then when they shall appeare before Gods iudgement seat if wee shut our eies before the cleere light and stop our eares whilest he vouchsafes to teach vs by his word I grant the prophane nations are iustly left without excuse but the Iewes and others to whom the Lord so many waies manifested himselfe shall bee worthy of a double condemnation in that they would neither see nor heare God Let vs feare this iudgement then What vse we are to make of the former doctrin who haue so many worthy lights and examples shining before our eies for there is a blinding espied at this day in many and as great an hardening as was among the Iewes but the one shall bee no more excused then the other Vers 12. The Lord is willing for his righteousnesse sake that he may magnifie the Law and exalt it THat he might amplifie the offence of the Iewes hee now shewes that it was not Gods fault that they were depriued of good daies Hee said before that the miseries and calamities which they indured were the punishments of their wilfull obstinate blindnesse Now to fill vp the measure of their iniquitie he addes that by their obstinacie they had reiected all reliefe This place is diuersly expounded Some reade This verse diuersly expounded See more in the sequell The Lord would haue it so others He is gracious But I haue translated The Lord is vvilling that is to say is inclined to deliuer his people to magnifie his law and to exalt his iustice And thus God yeeldes the reason why he is ready to succour the vnworthy to wit because he is willing that his glory may be aduanced in their saluation that his iustice by this meanes may also appeare and that his law might florish in her perfect strength Now in that the Iewes were in such a distressed estate it was because they wittingly loued darknesse rather then light and to heape sorrowes vpon their owne heads rather then to obey God for had not this come betweene it was his onely desire to haue inriched them and to haue aduanced them Some expound it thus The Lord is as willing to magnifie his law and to shew his iustice in chastising the Iewes as hee was to threaten them by it and thus they refer the word righteousnesse to the punishments and plagues wherewith this people were visited of God Others translate For my righteousnesse sake and so refer it to Christ but they deceiue themselues in the word Tsidko for doubtlesse the Prophet speakes of righteousnesse minding to shew that the Lord was willing to exalt the truth of his promises and the signes of his righteousnesse in the conseruation of the Iewes if they had not shewed themselues vnworthy of so great a benefit by their owne vnthankfulnesse others thinke that the Lord is heere excused in regard it seemed hee suffered his truth to faile when his chosen people were exposed to so manie calamities and that the Prophet meant to preuent this slander by telling them that they were not thus scattered made a pray because the Lord tooke any delight therein but because he respected his iustice aboue all things The sense according to Master Caluins iudgement But for my part I expound it simply in this sense that the Lord to exalt his Law vvas readie to doe his people good that his glory and iustice might shine therein but that the people depriued themselues of such a blessing and thus made their case desperate by their owne obstinacie The cause why the Lord adornes his Church with so many fauors From hence also wee may gather for what cause the Lord adornes his Church with so many of his fauours euen that hee might magnifie his law and bring men to the seruice of his Maiestie that so his truth might shine more and more When the Prophet saith that the Lord is vvilling it is euident that he findes no cause out of himselfe but yet he expresseth it further in adding for his righteousnesse sake for he excludes all that men bring of their owne neither can hee be moued to doe good but because he is iust Adde also that no dignitie or worthinesse is to be found in any man but there was a speciall reason of this in respect of the Iewes whom hee had vouchsafed to adopt among the rest Vers 22. But this people is robbed and spoiled and shall be all snared in dungeons and they shall be hid in prison houses they shall be for a pray and none shall deliuer a spoile and none shall say Restore NOw Isaiah shewes that the people are miserable and appointed to destruction by their owne folly because they reiected God who otherwise was readie to haue succoured them but they like desperate persons reiected all remedies and sought their owne ouerthrow He so excuseth the Lord then that he vehemently reproues the people who vnkindly did cast off the Lord and turned his grace into wantonnes And yet as I haue said alreadie this is not said so much to iustifie God as bitterlie to complaine of this nation who had sworne to procure their owne ruine seeing they wilfully threw themselues into sundrie calamities If we see the Church scattered and deformed at this day let vs blame our sinnes The cause of the Churches deformitie for we thereby would not suffer
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
skill to put the fault farre enough from you and to reproch the Lord you haue your defences in your hands readie to shew and yet in the meane while your selues haue violated the faith of mariage neither are you able to alleadge any iust matter for your selues whereby to disproue the lawfulnesse of your diuorce Where is the creditor Heere hee sets forth the same thing by another similitude when any was so farre indebted The second Simile that hee could not satisfie his creditors hee was constrained to giue his children in paiment The Lord now askes if hee were forced to doe this to wit whether hee hath sold or giuen them to pay his creditor or whether he was like to those vnthrifts who fondly waste their substance or to those housholders who suffer themselues to runne ouer shooes in debt As if he should say I am sure you are notable to charge mee with any such matter And therefore it is euident to all that you haue been sold brought into bondage for your iniquities And thus the Lord maintaines his owne iustice against all false imputations which by this second member hee thus repulseth in regard the Iewes were sold and put away by their owne fault Saint Paul vseth the same similitude when he saith We are sold vnder sinne Rom. 7.14 but in a diuers sense Besides the Hebrues are wont thus to speake of wicked ones 1. Kin. 21.25 who giue ouer themselues to commit sinne with a reprobate mind But heere the Prophet onely meant to conuince the Iewes in regard that by their owne offences they had wittingly pulled all the euils they sustained vpoÌ themselues If any aske but can the Lord reiect his heritage Can hee disanull or breake his couenant No verily but it is said hee forsakes and prophanes his heritage as in Psal 89. Ezech. 24. because we can iudge no otherwise of it by outward appearance For in that he bare not that affection towards them hee was wont it was a kinde of diuorce or reiection To be short we must note these oppositions either that the vvise is diuorced by the husbands fault or because her selfe is a shamelesse harlot Againe that the children are sold either by reason of their fathers pouertie or for their owne vnthriftinesse And thus the context of this text will be easily vnderstood Vers 2. Wherefore came I and there was no man I called and none answered is mine hand so shortened that it can not help or haue I no power to deliuer Behold at my rebuke I drie vp the sea I make the floods desert their fish rotteth for want of water and dieth for thirst IT may be the Prophet renders a reason heere why the people hauing prouoked the holy one of Israel to anger hath not only pulled vpon themselues a sea of euils but are also worthely cut off by their owne obstinacie from all hope of pardon and saluation But I rather thinke the Lord proceeds yet further The Lord proceeds on in prouing his plea to be iust For hauing shewed that he had good cause giuen him to reiect this people who willinglie choosed rather to liue a seruile life then to be free he addes that it is none of his fault that they were not forthwith deliuered And as in the former verse he shewed that the fault whollie rested in the Iewes so heere he proues that their owne malice was the cause why they grew old and putrified in their miseries for there wanted neither will nor power in the Lord to haue holpen them if they had not stubbornly refused his grace and liberalitie To shut it vp in a word Isaiah shews that both their entrance and continuance in this calamitie came only from their owne fault that he might free God from blame and signifies that the Iewes did wickedlie when they accused him to be the author of their miseries or in complaining that he came not soone enough to their succor First then the Lord saith that he came But to what end To reach the Iewes his hand Whence it followeth that they are iustlie destitute of help in regard they despised his fauor Now the Lord comes when he giues vs any signes of his presence He comes by the preaching of his word and by the sundrie benefits which he bestowes vpon vs as also by the many testimonies which he vseth to manifest the fatherly loue and good will he beares vs. Was there euer any people saith Moses that saw such signes and wonders as thou hast done or that hath heard the voice of God speaking out of the middes of a fire and liue Deut. 4.33.34 Seeing such a dayly summons serued to no purpose and that in setting hope of mercie before theÌ he sought to draw them to repentance doth he not iustlie coÌplaine as of a prodigious thing that they would not come foorth to meet him They are coÌuinced of ingratitude then that whereas they ought to haue sought vnto God they would not vouchsafe to meet him For what a vile vnthankfulnes is it not to receiue that grace which is freely offred In that he saith I called he repeates the same thing in diuers words When God calles vs we ought to giue eare and to offer our readie and willing obedience For this is the answer which he complaines is not giuen him to wit that we submit not our selues whollie vnder his command But this word sutes very well heere to the circumstance of this place in that they wilfullie despised God who offred them present deliuerance out of their troubles It auailed him no more to speake vnto them therefore then if he had spoken to so many deafe and dumb men Thence he concludes that their deliuerance was deferred only in respect of their owne backwardnes which he confirmes vnto them by former testimonies in that he had in former time manifested to their fathers the sufficiencie of his power Now lest they should cauill and excuse themselues in affirming that they were not saued though they desired it God on the contrarie affirmes that they must seeke the cause of such a change elsewhere then in him For sure it is his power was not diminished He would not haue bin slack in reaching out his hand to them in their affliction if they had not obstinately reiected his offer Now by this Interrogation he expresseth the equitie of his cause as one that maintained a thing cleare and manifest For who dares obiect that his power is lessened And to that end he puts them in mind of that power of his by vvhich he brought them out of Egypt lest they should imagin the same were now diminished but might rather acknowledge that their vices stopped the course of this power that it could not now manifest it selfe At his rebuke he saith the sea is dried vp as if he had terrified it in rebuking of it For by his commandement the waters parted in twaine to giue his people passage Exod. 14.21 And Iordain fled back Iosh
by his succours And if it so fall out that he tarry long let vs impute it to our negligence for we stop and hinder the course of his mercies from flowing in vnto vs by our owne sloth or rather indeed by our rebellion But howeuer it be yet he watcheth alwaies carefully for our saluation and makes speede to succour vs nay whilest wee flee from him and resist him he then allures vs to himselfe that he might refresh vs by his loue and fauour He repeates the word morning twice thereby signifying a daily continuance lest wee should thinke there were any passions in him as there are in men to reiect despise them afterwards whom hee hath once taken into his custodie No contrariwise he makes them alwaies to feele his goodnesse euen vnto the end and neuer destitutes them of consolation That I may heare as the learned His meaning is that his eare was attent not like to one that is ignorant or dull witted but that hee was fitted and wel instructed for the purpose And yet withall hee shewes by his example that God teacheth all such Ministers as hee sends forth for the saluation of the Church with efficacie for it were to small purpose for them to be indued with humane learning vnlesse there withall they had the inward teaching of the holy Ghost By this wee see yet better how true that is which wee haue said before namely that none proue good teachers but such as haue first been good disciples He shall neuer become a good Doctor in the Church that hath not first been a good disciple Such the Prophet calles them taught and learned for those that will not vouchsafe to learne as thinking that they know enough are twice mad and foolish For by Gods owne censure none are truly taught and learned but such as suffer themselues to be taught before they take vpon them to teach others that so they may haue the certaine knowledge of the things which they meane to teach them Now to publish ought abroad to the world which they may not with good conscience protest they haue receiued from God To shut vp all in a word those are learned vvho in learning dailie disdaine not to grow still in learning Vers 5. The Lord God hath opened mine eare and I was not rebellious neither turned I backe HE repeates that againe which he said before and heere comprehends whatsoeuer is fitting for the office of a teacher For the opening of the eare ought not onely to be referred to doctrine but to the whole vocation as first to his entrance secondly when he that is to bee sent receiues his charge touching all that which he is to performe to wit the commandement it selfe and authoritie to execute the same Besides the Lord not onely opens the eare when hee manifests his will but when hee toucheth the mans heart with efficacie and so mooues him that hee yeeldes him his obedience As in the fortie Psalme Thou hast pierced mine care And Christ saith Whosoeuer hath heard and learned of my Father hee comes to mee Iohn 6.45 Hitherunto appertaines the second member where the Prophet saith he was not rebellious The summe is that hee vndertooke nothing at randon but being well assured of the calling of God hee performed the office of a teacher notwithstanding it was heauie and tedious to beare because he was made fit and willing to obey Vers 6. I gaue my backe to the smiters and my cheekes to the nippers I hid not my face from shame and spitting HE opposeth the inuincible force wherewith hee is indued to the reproches scornes and outrages of the wicked as if he should say Albeit the contemners of God vse many deuices yet will he ouercome all their iniuries so as hee will neuer repent himselfe of that labour which hee hath taken in hand Moreouer this place manifestly shewes that the Ministers of the word cannot faithfullie discharge their duties Ministers must make account to meete with oppositions in the discharge of their duties but they must therewithall prepare to buckle against the world yea to sustaine sharpe assaults on all sides For Isaiah no sooner affirmes that hee was readie to obey Gods commandement but by and by he addes that his person was exposed to the smiters Wherefore the faithfull seruants of God cannot auoid this condition in preaching the word as they ought but they must looke for stripes reproches hatreds slanders and diuers assaults of the aduersaries who repine at the libertie which the true Ministers of God must needes vse in their reprehensions and admonitions Let them arme themselues therefore with faith and constancie for there is a terrible combat prepared for them But he not onely expresseth what measure the Prophets shall haue at the hands of the wicked but also the contempt of the world for the wicked will haue men suppose that their cause is good and iust euen whilest they oppresse the Ministers of the Gospell and persecute their doctrine for they will haue Gods seruants reputed as euill doers that by this meanes they may bring them into disgrace and hatred Iohn 18.30 That is the cause why they rent and teare them with varietie of false imputations and belch out all the outrage they can And haue not wee experience hereof at this day Doe not our aduersaries load vs with the nickenames of seducers seditious schismatikes and heretikes and disgorge manie other reproches wherewith they haue heeretofore taxed Christ and his Apostles Now he complaines that he was smitten and spitted vpoÌ not only by strangers and open enemies but he toucheth the wrongs which were done him by those that made shew to be of the Church For it is alwaies seene that out of the lap of the Church there ariseth wicked contemners of God who are the surliest enemies that the Prophets of God haue Those then who will serue God purely must fit themselues aforehand to beare all these things with patience that so they may passe as well through good as euill report 2. Cor. 6.8 Yea let them not only despise bands tortures banishments and death but reproches and spittings also though sometimes these things seeme harder to beare then death it selfe This doctrine appertaines indeed to all the faithfull but especiallie to the Ministers of the word who ought to be the ringleaders to others and to be as standard-bearers Vers 7. For the Lord God wil help me therefore I shall not be confounded therefore haue I set my face as a flint and I know that I shall not be ashamed To those oppositions of men the Prophet sets the help of God HEere the Prophet shewes from whence this great magnanimitie proceeds wherwith he and other the seruants of God were indued to sustaine the violence of all commers namely the help of God for by faith therein Isaiah affirmes that he hath hardned his face as a flint against all the iniuries of the vngodly Hauing then with a stout courage
but Abraham Gen. 17.5 Vers 3. Surely the Lord shall comfort Zion hee shall comfort all her desolations and hee shall make her desert like * Or a place of pleasure Eden and her wildernesse like the garden of the Lord ioy and gladnesse shall be found therein praise and the voice of singing THe Prophet shewes that the example propounded in Abrahams person After darknesse light agrees to all ages For as the Lord created so great a stocke out of one man in a moment so will hee replenish his Church by extraordinarie and vnknowne meanes not for once onely but as oft as in the worlds account she is become a widow and barren And thus after S. Paul hath spoken of Abrahams faith and commended the excellencie of it he applies the same doctrine to euery one of vs in particular Rom. 4.24 Where he addes and shall comfort all her ruines it may be thus expounded The Church must be very low b oughâ before she is fit to receiue comfort The Lord will comfort his Church not onely whilest shee florisheth but euen when she shal be brought to desolation and solitarinesse And it was necessary indeed that she should be wasled and deformed euen to the vtmost before shee could rightly taste the helpe whereof hee heere speakes Whereas it followes that her desert shall be as a place of pleasure the Prophet hath respect to that place of Moses where he shewes how man at the beginning was put into the garden of Eden Gen. 2.15 The Garden of Eden a place of pleasâre Gen. 3.23 that is to say into a place of pleasure whence by his owne fault he was banished Now we which are depriued of this benefit and blessing which God bestowed vpon our first father are also scattered vpon the face of the earth and depriued of these pleasures Wherefore when many desolations befall vs and that wee see the order of nature ouerturned and nothing to bee perceiued but miserable wastes and scatterings let vs acknowledge that this is the iust punishment of our infidelitie and of the rest of our horrible iniquities Let vs also remember the sentence pronounced against our father Adam A good meditation for vs in the Churches desolation or rather against his whole posteritie which as we are to do in the whole course of our liues so then principallie when wee see the desolations and wracks of the Church For the earth which otherwise of it selfe vvould abound vvith all sorts of pleasures is now brought into a vvildernes by our fault and the Church which euery where florished is destroyed and laid waste Now in the next place the Prophet addes ioy and gladnes wherby he signifies that there shal be such a wonderfull change that the Church shall mourne nor lament no more for whilest she was oppressed vnder so heauie a bondage there was nothing heard but sighs and grones but being restored she shall reioyce and sing praises vnto God Heere then we are admonished to praise and blesse the name of God after we haue tasted of his liberalitie Psal 14.7 Vers 4. Hearken ye vnto me my people and giue eare vnto me my people for a law shall proceed from me and I will bring forth my iudgement for the light of * Or peoples the people Our slow attention causes God to dâuble his exhortation See verse 1. IT is not without cause that the Lord so often calles for audience for wee haue too wofull experience how dull wee are of hearing and chiefly in aduersitie When wee stand in greatest need of consolation then by our impatiencie and faint-heartednes we put it farre from vs. Wherefore it stands euery one of vs in hand to pluck vp our spirits especiallie when aduersities do pinch vs to the quick that by this meanes wee may rouze vp and awaken our spirits and banish all slothfulnes to receiue coÌsort Such an attention theÌ is heere required as may confirme our hearts in patience till the time of grace be come And thus the Lords meaning is that he will reigne againe and restore his Church to her first estate in which he will haue his name called vpon Albeit the word Law signifies as much as the Edict which the Lord will publish when he is determined to gather together his scattered Church How God wil raigne in his Church yet therewithall he shewes by what meanes he will reigne to wit by his law and by the doctrine thereof And thus we see that where the doctrine of the law is reiected there God reignes not that is to say there men acknowledge him not By Iudgement he meanes the rule of a well ordered gouernment by which he will restore his kingdome He saith that this Iudgement shall be for the light of peoples because miserable men by nature are drawne out of darknes when God begins to raigne and are then enlightened by the doctrine of the word The verb J vvill bring forth is diuerslie translated by the Interpreters because the Hebrue word Raga hath diuers significations for sometimes it signifies to cut and to open sometimes to rest Some then expound I will cause to rest that is to say I will make firme and this sense agrees not ill Many among the Iewes vnderstand it otherwise but I will not trouble the reader with their harsh and intricate expositions I rather willinglie receiue this translation I will bring forth or cause to come forth that is to say I will manifest my iudgement for this I thinke sutes best with the former member Now we know that the Hebrues are wont to vse many repetitions And therefore albeit the Lord repeates one thing twice yet the sense is but one and the same For where he said that a law should proceed from him now he promiseth to bring forth or to manifest his iudgement Vers 5. My righteousnes is neere my saluation goeth forth and mine armes shal iudge the people the Iles shall wait for me and shall trust vnto mine arme HEE confirmes the former doctrine A confirmation of the former doctrine The righteousnes of the Lord hath relation vnto men who haue experience that he is iust When the people were oppressed vnder so sore a bondage they had good cause to think they were iustlie chastised for their sinnes But they might wonder they were thus left and forsaken that Gods worship was dissolued and his holy name blasphemed by the prophane vngodly who committed many outrages against him without punishment That he might giue them some consolation then Isaiah promiseth that God will shortly assist them that so his truth and righteousnes may be published throughout the whole world But by the word Iustice he meanes not that recompence which he giues to euery one but that faithfulnes of the Lord who protects his Saints and bestowes many graces vpon them and keeps his promise touching their deliuerance in not suffring them to be ouerwhelmed This appeares yet better to be so by
for the same As if he should say The Lord will send the Iewes such seruants of his as they little thinke of now by whose ministrie he will prepare the way and bring back his people The maner of speech whereby he commands hath greater vehemencie in it then if he had spoken in the third person In that he bids them to take away the stumbling blocks he signifies that they ought not to be dismayed for the lets and impediments that lay in their way for the Lord would easily remoue them in his good time Out of the vvay of my people The hope of the returne is included in this namely that after God had brought back his people he would againe place them in the land of Canaan And therfore howsoeuer for ought they could see there was no way nor passage left for them yet would he prouide one and would breake all barres and obstacles Why so Because they had the Lords promise here for their returne and in deed it was he that brought them home in safetie Vers 15. For thus saith he that is high and excellent he that inhabiteth the eternitie whose name is the holy one I dwell in the high and holy place with him also that is of a contrite and humble spirit to reuiue the spirit of the humble and to giue life to them that are of a contrite heart HE confirmes the former sentence touching the restoring of the people after the captiuitie A confirmation of the former sentence But this verse may be two waies expounded either that the Prophet preuents a doubt which might fall into the minds of the faithfull and so he mentions things opposite or that he drawes an argument from Gods nature to confirme the hearts of the weake That this may be the better vnderstood and opened first of all we know that our minds are often distracted by such thoughts as these to wit That God in deed is in heauen but in the meane while there is a great distance betweene him and vs and that he little regards vs or else lets things goe at six and seuen in the world or that hee cares little or nothing for our matters Now to correct this imagination the Prophet grants it is true that God dwels on high but yet doth not therfore cease to behold and to gouerne this world by his prouidence for he is careful of mens saluations and dwels also vvith the afflicted and with those that are of a contrite and broken heart For though the Lord be high yet he beholdeth the lowly as it is in Psal 113.3.4 and 148.6 and in other places The other sense is that God resembles vs nothing at all For we tremble in aduersitie because we measure him according to our owne capacitie and thus we mutter How can the Lord help vs seeing vve are ouerwhelmed with troubles Moreouer the afflicted are for the most part despised and neglected And thus we thinke that God is carelesse of vs because we conceiue of him according to the reach of our carnall reason But it is our parts to iudge farre otherwise of him and therfore the Prophet saith that he dwelâ in the heauens to signifie that he is not subiect to humane affections for he is alwaies like himselfe and neuer changeth his counsell As he therefore hath once promised to restore the people to their former libertie so will he assuredlie performe it This exposition I approue of and yet rather accept of the first which is more ample and copious and also agrees with other testimonies of the holy Scriptures where these two things are often conioined namely That God dwels in heauen and yet hath respect to things below but especiallie of his children as I said erewhile Dwelling in eternitie Obiect But we grouell on the earth we are vnstable and neuer continue stayed nor setled in that which we haue once imbraced Ans and therefore hee separates God from men for in him there is not so much as a shadow of turning Iames 1.17 Contrariwise wee are not so affectioned as to haue a perpetuall care ouer such as neede our helpe I dwell in the high and holy place The holy place is often taken for the Temple but heere it is taken for heauen it selfe Why God calâââ himseâfe the holy one dwelling on high We see wherefore the Lord calles himselfe holy and dwelling in an high and holy place euen that hee might cause vs to know vvhat difference there is betâeâne him and vs and betweene his nature and ours Besides we may hence collect a speciall consolation A consolatioâ namely that the Lord will assist the poore yea and dwell in the middest of them if so be they acknowledge their miseries For the wicked shall be pressed with diuers calamities but in the meane while they cease not to remaine haughtie and vntamed Let such neuer looke to haue God dwell vvith them With whom God will dwell for those that will expect any comfort from him must be rightly humbled and brought low in their owne sight But he stoopes euen to the dead that by inspiring new life into them he may create them anew Afterwards he makes expresse mention of the humble spirit and contrite heart to let vs vnderstand that these promises appertaine to none that are rebellious and stiffe-necked in their afflictions but to such as hauing at last subdued all loftinesse of spirit shall shew themselues humble and meeke Vers 16. For I will not contend for euer neither will I be alwaies wroth for the spirit should faile before me and I haue made the breath He prosecutes the same matter still HE prosecutes the same doctrine For this was an hard matter to perswade them of in regard that in this tedious banishment they felt God as it were their enemie It was no easie matter then for them to conceiue such a taste of this grace as might cause them to take heart vnto them and to bee of good cheere The Prophet therefore meetes with this doubt and shewes that the euils which they were to indure should last but for a time and that God vvould not alwaies be wroth No doubt but hee hath iust cause giuen him to be angry but hee rather parts with his right and pardons that which he might iustly exact And thus he ioines vvith Gods vvrath that moderation vvhereby hee comforts the faithfull In wrath God still remembers mercie lest the spirit should faile For albeit he reasons from the nature of God yet this promise is particularly directed to the Church Let vs for euer then keepe this point in our remembrance in our extreamest anguishes that so we may not thinke that God will stand to contend or to plead the case with vs. When he saith that God is vvroth it is by way of yeelding so much vnto vs in respect of the weaknesse of our flesh for in aduersitie we can conceiue no otherwise of God but as of an angry Iudge and no
And they shall build houses and inhabit them and they shall plant vineyards and eate the fruite of them 22. They shall not build and another inhabit they shall not plant and another eate for as the daies of the tree are the daies of my people and mine elect shall * Or shall continue the worke c. in old age enioy the worke of their hands IN these two verses hee puts them in mind of the blessings contained in the law namely that such as serued God should inhabit the houses they had built and should eate the fruites of their trees Leuit. 20.10 As on the contrarie the rebellious should bee driuen out of their houses to giue place vnto strangers neither should they gather the fruite which they had planted Deut. 28.30 From this curse saith Isaiah shall the Lord deliuer you to the end you may enioy your substance Now thc Prophet sets before them the things appertaining to this life present and from thence borrowes similitudes thereby teaching vs how to ascend vp higher and to apprehend and lay hold of the blessed and endles life For we must not sticke fast glued to these transitorie things but rather vse them as steppes and staires to scale the heauens Temporall blessings ought to bee as ladders by which wee may ascend to the enioying of eternall benefits that being rapt vp thither wee may possesse the eternall and immortall benefits It is also good reason that the enioying of these blessings whereof the vnbeleeuers depriued themselues should bee promised to the regenerated Church which rested whollie vpon the only free fauour and good pleasure of her God Where it is added According to the daies of a tree some thinke eternall life should be here promised as if men should then enioy the tree of life But this deuice is vtterly friuolous and too farre remote from the Prophets meaning Neither can I sufficientlie maruell at the expositors who vexe themselues so much about the interpretation of this place seeing our Prophet speakes not onely of life but of the quiet estate thereof also As if hee should say You shall plant vines and liue of the fruite of them neither shal you depart out of this world till you haue enioyed them both you and your childrens children He takes a similitude from a tree in respect that before hee had spoken of planting of vines Therefore hee now promiseth they shall peaceablie enioy their houses and vines without being any more annoied either by enemies or theeues So as this tranquillitie should bee no lesse durable then the life of a tree The worke is continued or is made perpetuall when it hath good successe otherwise men should trauell a long time for nothing if God did not blesse their labour because the enemie would rob or spoile that which men haue begun so as they should not be able to enioy the fruits of their hands The worke is continued therefore not onelie when it hath some good progresse but when it is come to perfection Hence let vs note that we cannot so much as enioy our goods nor haue any true rest No true rest to them that are out of Christs kingdome vnlesse we be in the kingdome of Christ who is the only heire of the world and stand ingrafted by faith in his bodie I grant the wicked may enioy the benefits of this life present but therewithall they shall be in continuall anguish and the worme of an euill conscience shall continually gnaw them so as euen their very abundance shall bee their bane and destruction For onely faith causeth vs to apprehend the things which belong to the blessed life those then that are destitute of faith can bee no members of Christ Those that are destitute of faith no members of Christ Vers 23. They shall not labour in vaine nor bring foorth in feare for they are the seed of the blessed of the Lord and their * Or of-spring buds with them THe Prophet reckons vp here other kinds of blessings which God promiseth to the Kingdome of Christ For albeit God had continued to blesse his people alwaies yet were those blessings after a sort withheld till Christs comming in whom there was to be seene full and perfect felicitie The sum is that both Iewes and Gentiles should bee euery way happie vnder the kingdome of Christ Now as it is a signe of Gods wrath and curse when we receiue no fruit at all of our labour so on the contrarie it is a testimonie of his blessing when wee enioy the fruites of our trauels For this cause hee shewes how the Iewes being returned home from their captiuitie to enioy a true and full deliuerance shall not labour in vaine neither shall their works be fuitlesse The law threatnes the death of friends warres losse of goods and anguish of minde Leuit. 26.22 Deut. 28.65 But God here on the contrary promiseth tranquillitie fertilitie peace and the fruit of our labours These blessings are well to be noted for there are few to be found who in taking paines fixe their eies vpon Gods blessing Few fixe their eies whilest they labour vpon Gods blessing so as to attribute all things vnto him or to bee perswaded that they doe but labour in vaine vnlesse the Lord giue good successe thereunto Psalm 127.1 Euen as then we are to expect all blessing from God onely so to him alone ought we to render the whole praise after wee haue receiued the same Some expound that which followes That the women shall not bring foorth in feare and that they were not to feare bearing of children in regard they should feele no paines therein We know this punishment was inflicted vpon the woman because of her sinne namely that shee should bring foorth in sorrow and should be in danger of death Gen. 3.16 Children are also begotten with feare and trembling when there are any rumors of warres and it is more likely that the Prophet alluded to this to wit that there should be such tranquillitie that men and women should haue no cause of feare at all For these words must be referred to fathers and mothers who are fearelesse in respect of their children in time of peace which they cannot but feare when any calamitie threatens vs. The reason that is added That they shall be the seed vvhich the Lord hath blessed agrees very well For whence arise feares terrors Whence feares and terrors arise and disquietnes of men but from Gods curse when this curse then shall bee remoued the Prophet hath good cause to affirme that the fathers with their of-spring shall bee freed from feares and distractions because being in Gods fauour they shall bee alwaies so secured from feares and dangers that they shall dwell in safetie And their of-spring with them This is contrarie to the priuation of children which is reckoned vp amongst the curses of God in Leuit. 16.22 And it is as much as if hee had said I will no more
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 CommeÌtary 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 obtainâ 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
our constancie But if you be resolued that hitherto you haue enterprised nothing by your most graue Counsell but by diuine authoritie from Gods word and that for the present you so continue in restoring the estate of the Church no doubt but you shall find by experience how wonderfully God will effect that which he hath giuen his Ministers in charge England shall receiue an incomparable fruit from this so happie a going forward and we shall haue cause too with you and your whole kingdome to reioyce In the meane while I will not cease to further your holy endeuours as there is good cause by my poore prayers in regard they are the best meanes I am able to afford you Farewell most noble King The Lord long preserue your flourishing estate assist and guide you by his holy spirit and in all things blesse and prosper you So be it From Geneua this fiue and twentieth of December 1551. To the Reader OF such pretious esteeme Christian Reader were the expositions of this reuerend author in the Church of Geneua that albeit some of them were by himself * To wit his ordinarie Lectures vpon the Prophets which being read in the Schooles were by approoued Notaries there taken from his mouth vârbâtim and afterwards vnder the title of his lessons or readings imprinted spoken and others of them * Namely his Commentaries whâch were written by him at spare times in the house written in Latin and that in fauor of the learned especially yet because with his more then ordinarie depth of iudgement he alwaies matched a singular simplicitie and plainenesse so that hee therein stoopes to the capacitie euen of the simplest it was thought fit that by some of good note in the said Church they should all be translated into the vulgar French for the benefit of all such as vnderstood the same Which commendable zeale and godly care of theirs as it worthily prouoked many of this our Church for the common good at the happie entrance of our late deare and dread Soueraigne Ladie Queene Elizabeth into this kingdome to translate diuers of his Commentaries vpon the bookes both of the * Genesis Ioshua and Psalmes old and * All the Euangelists Acts Rom. c. new Testament into English so if their good beginnings had been seconded by answerable proceedings thousands might I doubt not haue reaped the like fruit by those that are yet * Namely his lessons vpon the prophesie of Ieremiah the Lamentations Ezechiel c. vntranslated which they haue done by the former Wherefore this seruice to the Church of God hauing been a long time neglected and not hearing of any that purposed to set his helping hand to this so necessarie a businesse I thought it might happily prooue a labour not altogether vnseasonable nor vnprofitable if according to my poore abilitie I endeuoured either to continue forth those former good beginnings or at least thereby to quicken vp the care of such as are much more able then my selfe to prosecute the same To which purpose good Reader some few yeeres since for the first assay I selected out of this learned Authors workes in French his Commentary vpon the Hebrewes not before translated which being authorized I was bold soone after to present thee therewith Now because as I suppose it hath not passed abroad without some good fruit it hath the rather incouraged me once more whilest I profited my selfe in reading this Commentarie vpon the princelie Prophet Isaiah to haue some respect of thy profiting also For which cause thou hast the same now as the former translated allowed and also published if thou wilt for thy particular vse and profit As touching the fruit that is thence to be reaped it would bee much better that thy self from thine owne experience mightest be able to report then for me here at large to dilate Only this I thinke I may not omit if in reading this prophesie thou wouldest haue the difficulties therein cleared thy iudgement in other things not obscure either rectified or confirmed thy meditations concer-cerning diuers sorts of instructions menaces reprehensions promises and consolations enlarged Act. 8.27 to 35. loe here a Philip readie at hand in any of these things to satisfie thy desires To conclude if thou entrest vpon the reading of this booke and wouldest indeede benefit thy selfe thereby then giue me leaue to vse the Apostles exhortation though by him vsed to another purpose Be not wearie in weldoing Gal. 6.9 but proceed on constantlie so shalt thou I doubt not in due season reape if thou faint not Farewell and profit more and more in the studie of Gods word neuer giuing the Lord rest day nor night till in the truth of thy heart thou canst in some good measure professe with these three Worthies following that thou likewise hast made the same thy chiefe repast delight and treasure Job I haue not departed from the commandements of his lippes and I haue esteemed the words of his mouth more then mine appointed foode Iob 23.12 Jeremiah Thy words are found by me and I did eate them and thy word was vnto mee the ioy and reioycing of mine heart Ier. 15.16 Dauid The law of thy mouth is better vnto mee then thousands of gold and siluer Psalm 119.72 Thine in Christ C. C. THE FRENCH TRANSLATOR TO THE READER IT is twentie yeeres since and more good Reader that the lessons of M. Iohn Caluin vpon the Prophet Isaiah which being collected by M. Nicolas Gallars were printed vnder the title of a Commentarie and dedicated to that noble Prince of blessed memorie Edward the sixth King of England A long time after the Author himselfe reuiewing this collection imprinted both in Latin and in French satisfied not himselfe only to reuiew it thereby to explane that which otherwise seemed obscure by reason of the breuitie of it and to set that in order which was somewhat confused but he laboured therein with such diligence and good successe that he augmented it in Latin with excellent and necessarie matters for the vnderstanding of the text more then the third part bringing all things into so exact a forme that if any bee pleased to take so much paines as to conferre the first Commentarie or collection of those lessons with this second he shall find that which we haue said to be very true Neither was this gathered in the schooles the second time as at the first but was written in the house euen word for word by the Authors owne direction who hath so aptly disposed and couched the whole together that in perusing of it you shall perceiue in this booke as well as in others which haue alreadie passed his hands that he hath done great seruice to the Church of God and hath also faithfully chalked out the way vnto such as desire to profit in diuine studies But especially by these his Commentaries which being carefully read will serue no lesse to the explaning of
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 vnâhankfull 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 childâen 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 themsâlues And not to alleadge many examples this âne which Isaiah here propounds shall sâffice namely that these beasts being altogether senselesse and blockish doe yet notwithstânding 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 beâsts 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 decâaring 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 Jââob to beare this name which God himselfe had imposed vpon this holy Patâiark 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 Lâstly we must supplie an ouerthwart comparison for the greater their dignitie was in that they had been exalted farre aboue all othâr 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 ârâh 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 aâ 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 exhortatioÌ 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 theÌ 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 froÌ 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 coÌpanions 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 vnpâssible to giue right iudgemeÌt 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 topâe 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 desâruction 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
them which the Prophet foresaw by the Spirit as if hee should say Wonder not to see the mount of Zion laid wast and spoiled for so many sins of the people Yet is it not made such a lamentable spectacle that any should bee brought to despaire but that all those in whom there is any hope of health being touched with true repentance might conuert vnto God before such a thunderclap come vpon them For the Prophets were as Heraulds to publish the iudgement and vengeance of God to the wicked that so by all meanes they might endeuour to bring all that they possiblie could to repentance And the seruants of God must neuer put off this affection namely euen to study how they may profit the verie reprobate if by any meanes it could bee brought to passe This place therefore may bring a merueilous consolation to all faithfull Pastors for when it seemes to vs that we speake to deafe cares we stagger and begin to forsake all What shall I doe I doe nothing but beate the aire And yet notwithstanding the Prophet ceaseth not to exhort those in whom hee saw no hope of amendment An howsoeuer he be as a man astonished at their ruine yet doth hee not cease for all that to admonish them stil Let vs note also that although the wicked bee obstinate yet the iudgements of God must be denounced against them let them recoyie and gnaw the bit as much as they will yet must they stil be summoned before the iudgement seate of God to the end they may be left without excuse I take the Hebrew word Ci for surely for this signification agrees best because it breakes off the exhortation which he had begun and now speakes to God Also when he againe calles them the house of Iacob it is added for the greater vehemencie of speech which men in a matter of great importance are wont to doe as if he should say This holie nation which God hath chosen is now left and forsaken For they are filled Because the word Kedem signifies sometime the East and sometime antiquitie we may interpret it that they were filled with the manners of the ancient because they had brought the superstitions in vse wherewithall the land of Canaan was in times past infected For wee know that the Prophets did often reproch the children of Israel that they were liker to the Cananites then to Abraham and the other holy Patriarkes And questionlesse it was a double vnthankfulnes not to change their peruerse manners seeing the old inhabitants being driuen out they were brought in to possesse this land to the end it being purged from all their filthines it might afterwards be dedicated to holines Yet because the other sense is more receiued I had rather hold that although the expositors themselues doe not here agree For some take the letter Mem comparatiuely as if the Prophet should say Before or Rather then them of the East others take it more simple and better also in mine opinion in saying that they were full of the East that is to say of the vices which they had drawne from thence imitation being a merueilous contagion so as nothing is more vsual then to see corruptions glide from one land to another a farre off That which by and by followeth opens it yet more cleerely when he saith of the sorceries of the Philistins For vnder diuinations by a figure which they call Senecdoche hee comprehends the deceits of Satan to which the prophane nations were giuen The Prophet then meanes that they differ in nothing from the Philistins from whom God notwithstanding had separated them by the priueledge of his adoption And this was sufficient to condemne them vtterly in that hauing forgotten their vocation they defiled themselues in the corrupt and wicked waies of the Gentiles Whence it appeares that to sinne by the example of another doth serue nothing at all to make the fault the lesse The latter part of the verse is diuersly expounded for some draw strange children by a similitude to the lawes and customes others referre it to mariages Because that in taking of strange wiues without discretion they had so mingled their seede that there were manie children bastards The exposition of S. Ierome is more grosse who thinks that they defiled themselues in wicked lusts contrarie to nature For mine owne part I doubt not but by strange children he meanes strange nations and not by a figure the lawes The Prophet then accuseth them that in desiring to please the Gentiles they wrapped themselues together with them in their wickednesses and thus had not only mortall men but wicked men also in greater account then God himselfe Now he saith that they tooke their delight because the affection and delectation of a wicked imitation had raced the true loue of God and of his holesome doctrine out of their hearts Vers 7. Their land also was ful of siluer and gold and there was none end of their treasure and their land was full of horses and their chariots were infinite WE must take good heede to the order which the Prophet keepes here For he now shewes the causes wherfore the Lord reiected his people In the former verse hee began with diuinations and strange manners now hee descends to the gold and siluer and afterward he will speake of their horses and chariots No doubt then but hauing first of all condemned their idolatrie he here in the second place reprooues their auarice and in the third that wicked confidence which men haue when by forging vaine succours vnto themselues they depart farre off from God It is not a thing to bee condemned as vnlawfull in it selfe to haue abundance of gold and siluer but because this people burned with an insatiable couetousnes and trusted in horses and in Chariots therefore they are iustly reprooued Some take the Hebrew particle by way of opposition as if the sense were thus And yet they abounded in siluer thereby to make the ingratitude of this people the greater because hauing abundance of all things yet they ran after their idols and enchantments as if al things had been in a desperate estate Which is much lesse excusable then if they had gone after them in aduersitie whereas they shooke off the yoke of God from their necks being fed with good things in all abundance Thus by this sense then he should amplifie the wickednes of this people running voluntarily and for no cause to idols whilest they ouerflowed in their delights but yet I receiue not this interpretation because I thinke it too much constrained For hee rather reckons vp with one breath as it were the vices wherewith the people had spotted themselues that is to say couetousnesse false confidence and idolatrie And howsoeuer their opinion be true which expound it by way of opposition yet notwithstanding it agrees not with the sense of this place A little after Isaiah confirmes the same also more clearely For howsoeuer it bee not wicked nor a
which thing Plato also did well perceiue for howsoeuer hee were a prophane man Plato hauing no true knowledge of God yet he well discerned that none was capable nor fit to sway publike affaires but he which was indued with diuine vertues And as the administration of Common-wealths is of God onely so also is it necessarie that it be vpheld by himselfe in euery respect and there remaines no more to those whom the Lord gouerns not but that they bee like to children yea that they be twice children to wit destitute of all counsell and wisdome Now the Lord exerciseth his vengeance two waies for sometimes we thinke we haue men of grauitie and of experience in matters but when they take it in hand they stumble like blind beetles and haue no more skill and wisdome then little children because the Lord depriues them of this singular vertue with which before they were indued and puts them out of bias as if he had smitten them with a thunderclap Sometimes also the Lord proceedes more slowly and takes away excellent personages for iudgement by little and little and such as were fit for gouernment and transports the swaying of causes ouer to them which are not able to gouerne a familie no not a sillie child When these things come to passe we may hold it for certaine that destruction and ruine is not farre off Moreouer we haue to obserue as I touched not long since that the estate of a Common-wealth well ordered The estate of a commonwealth well ordered is an excellent gift of God is an excellent gift of God seeing all the orders of Iudges Senators Souldiers Captaines Teachers and Handicrafts men doe all of them helpe one another by mutuall community and doe knit themselues together for the common safetie of the people For seeing the Prophet threatens and denounceth that these things shall be abolished as a most heauie iudgement of God he sufficiently shewes that these are rare and excellent gifts which are necessarie for the conseruation of the people The office of Magistrates Captaines 1 Magistrates and Souldiers is here commended vnto vs then as also the office of Teachers Which we are well to note against those franticke fellowes who striue to cut off from the world the power of the sword and all other good politicke orders Now the Prophet shewes that these things are not taken away but when God is displeased It followes thereupon then that such folke who fight against such benefits of God reiecting and quenching all that in them lies the same are wicked ones and enemies to the publike good 2 Ministers Also the Ministry of the word doth here receiue his commendation without which a Common-wealth cannot long endure For where no prophesie is as Salomon saith there the people perish Prou. 29.18 Moreouer handicrafts tillage 3 Handicrafts men all occupations of what sort soeuer they be as Carpenters Labourers and such like which serue for the necessities and commodities of men are here praised as the ministers and seruants of the Lord and haue the same end as the others before mentioned to wit to preserue mankind 4 Souldiers A lawfull warre is nothing els but a manner of peace We may also say the same as touching them that professe the arte militarie for although a lawfull warre ought to be nothing else but a meanes of peace yet notwithstanding it is necessarie sometimes to come to strokes so as they who haue the administration of the sword doe vse it in defending themselues and theirs Warre therefore must not be condemned in it selfe because it is a meanes to conserue a Common-wealth Eloquence also is a thing not to be despised 5 Rethoricians because there is often neede of it as well in publike as in priuate fully and plainely to shew a thing and to make a trueth cleare and euident For that also is reckoned amongst the gifts and speciall blessings of God when a citie aboundeth with prudent and eloquent personages Psal 128.5 who can debate with the aduersaries in the gate or in the place where neede shall require to defend it selfe by counsell and reason Now the summe of this place is that when the Lord takes away his gifts from a people and changeth their estate Note be it any way howsoeuer either by altering the forme of gouernment or that good gouernours be taken away the wrath of God is to bee acknowledged who takes away Kings in his wrath as Hosea saith and giues others in his anger Hosea 13.11 We must not therefore attribute such changes to fortune or to other causes Vers 5. The people shall bee oppressed one of another euery one by his neighbour the children shall presume against the auncient and the vile against the honorable HE here describes an exceeding great perturbation which approched to fall vpon the Iewes all good order being broken and fallen to the ground as it happens to all people as soone as good gouernment is ouerthrowne We know how great the shameles malice of mans minde is where ambition carries euery one away thereunto Lastly how furious the lusts of the flesh are where there is no bridle to restraine them And therefore it is no maruaile if one doe proudly lift vp himselfe against another that crueltie hath the swinge there and that euerie one takes libertie to commit all manner of outrage when Iustice is ouerthrowne and laid in the dust If we wisely consider this we shall esteeme more highly of the blessings which God bestowes vpon vs when he maintaines vs in a tolerable and good estate and suffers vs not to bee miserablie wasted and scattered Whence it appeares that those who spend and imploy their wits to ouerthrow politicke gouernments are the open enemies of mankind yea they differ nothing at all from brute beasts But this confusion which the Prophet here describes is most odious to wit that the child shall presume against the auncient that the people of vile and those of base condition shall rise vp against those that are honorable and men of reputation For there is nothing more strange then to see them shamefully intreated who are worthy to be honoured And yet notwithstanding these vnseemely and odious examples happen when the politicke order is ouerthrowne Whereas I haue translated the verbe Niggsh To endeuour or to doe their vtmost it was by constraint for otherwise the meaning of the Prophet had been imperfect Vers 6. When euery one shall take hold of his brother of the house of his father and say thou hast clothing thou shalt be our Prince and let this * Or scattering fall bee vnder thine hand FOr as much as this sentence is of affinitie with the former and still continues to the words following He shall sweare it is certaine that the particle Ci. is taken as signifying a certaine time For the Prophet intending to set forth an extreame miserie into which this people should fal he saith There shall
brutishnes not to be touched with any feare or reuerence when the Maiestie of God is present Now God had wonderfully manifested his glorie to the people of Israel so as they ought to haue been humbled in good ear-earnest if they had had any droppe of shame or modestie in them Let the wicked then murmure against God as they will and accuse him of crueltie yet shall the cause of all their calamities be found in their owne hands Vers 9. The triall of their countenance * Or shall answere for them testifieth against them yea they declare their sinnes as Sodome they hide them not Woe be vnto their soules for they haue rewarded euill vnto themselues BEcause the Prophet had to deale with hypocrits that were shamelesse and impudent who yet bragged that they were very holy men hee saith that their very countenance testified against them what they were and that there was no need to goe seeke out witnesses a farre off to beare witnes against them to conuince them of their wickednes For he takes the word to answer to beare witnes or to confesse Howsoeuer then that they disguised their faces and their foreheads so as they were able to deceiue others yet notwithstanding God constraines them to discouer themselues and to manifest themselues to be such as they were indeede so as in despite of their teeth they bare the markes of their fraudes and dissimulations in their faces Others expound that their wickednesses were so apparent that one might perceiue the vilanie which they would couer as in a glasse But that which by and by followes confirmes the first sense when he saith they declared their sinnes as the Sodomites By which words he signifies that they so let loose the bridle to wickednes that they bragged of their filthinesse without blushing as if it had been some excellent thing worthie of praise first to haue taken away all difference betweene honestâe and vilanie and then to giue ouer themselues to all prophane licentiousnesse And therefore he compares them to the Sodomites Gen. 18 20. 19.5 who were so farre blinded with their voluptuousnesse that they cast themselues headlong with a blockish brutishnes into all manner of leaudnes You see then what is meant by the testifying of their faces whereof he hath spoken before to wit that they bare in their faces manifest tokens of impietie which were more then sufficient to witnesse their guiltines Woe be vnto them He here expresseth that which hath been said heretofore alreadie that all the cause of their euils remained in themselues because they had prouoked the Lord by their vices and naughtines And therefore they had no way to wind themselues out and if they did yet it should bee but in vaine because the euill was so rooted in their bones as if hee should haue said Seeke what pretext you can to colour your sinnes yet you cannot accuse God as if hee should smite you wrongfully Know then that your selues are the cause of it and therefore giue glorie to God and lay the whole blame vpon your owne heads Vers 10. Say ye Surely it shall be well with the iust for they shall eate the fruites of their works BEfore I set downe the opinion of others I will touch the true meaning of the words Because it is an vsuall thing that the threatnings of such heauy vengeances of God haue been wont to bring a marueilous bitter and sharpe temptation to the faithfull and withall because there is seldome any such publike calamities but they are also wrapped vp in the same with the wicked for this cause the Prophet as I take it brings them back to the prouidence of God which neuer so confounds things together but that in the middest of such confusions he hath skill to discerne betweene the euill and the good But this place is diuersly expounded For some translate Say to the iust because he is good he shall eate the fruite of his hands and after their opinion we should gather this sense I will and commaund that the godly be of good courage for howsoeuer I doe sharply punish the sinnes of the people yet notwithstanding it shall goe well with them But this sense seemes to me more agreeable Say that is hold this for a sure principle Because to say is often taken in the Scriptures to think and to haue been perswaded Psalm 39.1 as in Dauid I said I will take heed to my waies and infinite other such places He commaunds not then that one should tell the iust but that euery godly man should rather be perswaded of this truth in his owne heart namely that his estate should be happie and blessed howsoeuer it seemed miserable for the time present And so I take the word Tou for an happie and prosperous estate as in the former verse he vsed the word Raah which is of a contrarie signification against which he now opposeth Tou. And thus I thinke that Raah should not be taken for wofull but for a troublous estate Also because word for word it is Say Surely it shal be well with the iust it seemes that the particle Câ should either be affirmatiue as in many other places or rather superfluous Although it be very likely it should be put by way of confirmation as if he had said Surely it shall be well to the iust let all occasion of doubting therefore betaken away and let it be held for certaine that his condition shall be most blessed and happie Now forasmuch as this is hard to perswade any of he addes that he shal eate the fruit of his workes that is he shall not bee defrauded of the reward of his equitie Whereas others take To say to admonish and translate these words It shall be well Admonish the iust that he do well I reiect that expositioÌ as beeing drawne too farr off Vers 11. Woe be to the wicked it shall be euill with him for the reward of his hands shall be giuen him HE opposeth this as a contrarie member to the former from whence it is easie to gather the Prophets meaning to wit that his purpose was to comfort the good and to terrifie the wicked by setting forth the righteous iudgement of God For when any great calamitie falles out by which all are alike afflicted hand ouer head we begin to call it into question whether the world be guided by the prouidence of God or no or rather by the turning of the wheele of blind fortuÌe Thus the faithfull feare to be wrapped vp in the same ruine with the wicked Others againe think that it is all one whether a man bee godly or wicked seeing aswell the one as the other are alike afflicted with pestilence warre famine and other such corrections And so from thence this peruerse imagination entreth in the minde of man that there is no difference betweene the reward of the godly and the vngodly Amongst such an heape of darke cogitations many by the temptation of
is nothing more vile and base as we haue said then for a man to proue his force in deuouring and swallowing in meates and drinks and thus to wrestle against himselfe by cramming in as much meat as his belly will hold Such men hold no rules of sobrietie neither do they know why God nourisheth them We eate and drinke to vphold the body and not to ouerthrow it We liue to serue God and to bestow our strength in the helping of our neighbours turne but when men endeuor not to preserue their strength by these meanes but rather ouerturne it by prouing how much they can beare it is certaine they are become worse then brute beasts Verse 23. Which iustifie the wicked for a reward and take away the righteousnesse of the righteous from him HE reproues a corruption which was then rise in iudgement seates and shewes the cause why there was no iustice kept in them Exod. 23 8. Deut. 16.19 to wit for that gifts had place and were in account For auarice blinds the eyes of the wise and peruerts all order of iustice and right yea euân in those who otherwise beare some good affection thereunto Obiect But some may obiect that iudgements are peruerted by many other meanes then by presents only seeing that hatred friendship loue and other sinister affections doe very often blind the vnderstanding Ans This is very true but the Prophet aimed at that which falls out for the most part yet notwithstanding meant not to spare the vices which he expressed not By whâse example good Teachers ought to be wise and well aduised in considering and correcting those vices which carrie the chiefe swinge among the people and aboue all to insist vpon those which they see to be most in vse by wicked custome Now this corruption whereof mention is made in this place is the most frequent of all others in iudgement seates and therefore the Iudges which would iudge iustly ought to take diligent heed they auoid it Neither must we giue eare to those Iudges who denie that presents are giuen them to that end or who say that although they receiue them yet notwithstanding they will giue vpright iudgement Where gifts haue place there all loue of iustice must needs be corrupted for where gifts haue place there needs must all affection of equitie and iustice be corrupted neither can it be possible that thine affection should not be most inclined to him of whom thou hast receiued thy reward To conclude let vs giue eare vnto the Lord who saith that rewards blind the eyes of the wise Deut. 16.19 and peruert the words of the iust lest in doing otherwise we will seeme to be wiser then God himselfe Vers 24. Therefore as the flame of fire deuoureth the stubble and as the chaffe is consumed of the flame so their roote shall be as rottennes and their bud shall rise vp like dust because they haue cast off the law of the Lord of hostes and contemned the word of the holy one of Israel THat it might not seeme he hath cried out so oft without cause he shewes againe how great and horrible punishment is neere to this people and denounceth an extreme ruine against the obstinate because they would not be brought into the way but obstinately resisted against the heauenly doctrine now he vseth such figures as were fit to expresse his meaning and also such as touched them neerer to the quick then if he had spoken plainely without them He begins with a similitude and forthwith ends with a metaphor in attributing a roote and bud to the people as to a tree for by these two words he comprehends whatsoeuer force was in the people were it open or hid and saith that all of it should perish For euen as when the roote which giues strength vnto the tree and susteineth it begins once to rot then the tree decayeth so he threatens destruction to this people and tels them that all their strength is wasted and consumed But he shewes not now as heretofore the particular kinds of wickednesses by which they had prouoked the wrath of God He only addes the generall cause to wit the contempt of the law of God because as we all know that is the fountaine of all euils He also amplifies the fault greatly that in as much as the will of God was manifested vnto them in the law they could not say it was by ignorance or error but of set malice that in shaking off the yoke of God they gaue themselues the raines to all licentious libertie which was all one as if in reiecting a most louing father they should giue ouer themselues to be vassals and slaues to the diuell Adde withall that he accuseth them of a generall reuolt as if he should say they were not rebellious against God in one kind only but they wholly forsooke the Lord as disloyall apostataes Moreouer that they did not only despise the word of God but he complaines of a thing more horrible to wit that the word was become abominable vnto them or that they reiected it with a wicked despitefulnesse If so be then that the contempt of the law of God be the welspring head and perfection of all euils there is nothing we are more to feare then that Satan should so preuaile as to turne vs aside from the reuerence of it And if we be subiect to some faults yet let vs suffer at the least that the medicine may be applied vnto them vnlesse in reiecting thereof proudly and maliciously we meane to draw eternall perdition vpon our owne heads Vers 25. Therefore is the wrath of the Lord kindled against his people and he hath stretched out his hand vpon them and hath smitten them that the mountaines did tremble and their carkases were torne in the midst of the streets and for all this his wrath is not turned away but his hand is stretched out still IN this verse the Prophet repeates the former iudgements whereof the Iewes had experience alreadie and shewes that they be not yet at an end but that far worse punishments are prepared for them vnlesse they returne into the right way I confesse indeed that the time past is often changed for that which is to come but the words of this text will best agree so for he propounds two distinct things coÌcerning the obstinat rebellioÌ of this people first how God had alreadie chastised their iniquities Secondly seeing there was no signe of repentance that he hath yet other scourges readie to correct their wickednesses Thirdly hee shewes what these scourges are and tels them that the Assyrians shall come as soone as the Lord shall but hold vp his finger yea that they shall come at his only hissing As in verse the 26. This is the Prophets meaning Whence we may gather that as soone as a people hath escaped one calamitie they forget their chastisements and neuer thinke more of the iudgements of God and although experience
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 waââer 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 theÌselues beleeue they are very innocent anon they deck themselues with other meÌs 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
fullers field for it may be the fullers were wont to wash their clothes thereabouts or rather it was some ancient place called by this name howsoeuer it be it was a signe that this miserable hypocrite ran hither and thither with feare and terror when Isaiah was comming forth to quiet and secure him Vers 4. And say vnto him * Or be assured Take heed and be still feare not neither be faint-hearted for the two tailes of these smoking firebrands for the furious wrath of Rezin and of Aram and of Remaliahs sonne THe verb Shamar which signifies to keepe is here put in the coniugation of Hiphil and many expositors take it to take heed although they draw it amisse and to a sense both constrained and besides the purpose as if the Prophet had admonished Ahaz to take heed how he made warre The sentence is more simple to wit that he should not wax faint-hearted nor wauer doubtinglie but that he should be quiet secure therefore I haue translated Be assured The sense is then that Ahaz should take such heart vnto him that at no hand hee suffer himselfe to boyle with impacience neither to torment his minde with restlesse thoughts For when men are once stricken with terror their mindes are tossed vp down and haue no setled stay This exposition is confirmed by the words which follow Be still for these two things are ioyned together first to stand quietly vpon his watch to the end he may not be distracted with diuers thoughts looking this way and that way secondly that he be still and of a calme and quiet spirit within And behold here the fruites agreeable to a iustifying faith For as the vnbeleeuers wauer and floate in vncertaintie in diuers assaults and know not to which end to turne them so the faithfull on the contrarie are staied and cast themselues vpon God with quiet mindes Impietie is neuer at rest but where faith hath gotten strength there we may see securitie and quietnes of minde not trembling beyond measure These words then doe expresse the vertue of a true faith Now hauing shewed the remedie whereby to appease the troublesome passions of the heart he also forbids him to feare because nothing is more contrarie to faith who commits her saluation into the hands of God then feare But I confesse indeed that it is impossible for vs to be voyde of feare when dangers approach For faith makes vs not senselesse Contrariwise the children of God are touched with a double feare A double feare the first proceedes from naturall sense which feare they could not auoyde although they had a perfect faith the other from the weakenes of faith because there is no man that hath profited so well therein that there should not still remaine some reliques of distrust against the which we must continuallie fight This exhortation of the Prophet therefore must not be vnderstoode as if the Lord forbad all feare but his meaning is that the faithfull must arme themselues with such constancie that they ouercome all their feares As if he should say Take heede thou be not cast downe and if thou meetest with strong and sharpe assaults be of an inuincible courage that dangers ouerwhelme thee not but rather manfully stay thy selfe vpon the power and goodnesse of thy God to the end thou maiest bee able to ouercome all calamities And hereunto he by and by addes that he be not faint-hearted which is as much as to melt away or be dissolued Also it is not without good cause that the Apostle teacheth vs Heb. 11.27 that our hearts are stablished by faith For when in forgetting God we suffer our selues to moulter away any thing at all through our owne infidelitie it proceedes first from a weake and sluggish cowardlinesse But hee cannot be said to be delicate or womanish who resting himselfe vpon the spirit of God valiantly resistes all aduersities Whence we gather that the Prophet meant nothing else but that Ahaz should waite with an vndaunted minde for that issue which God had promised him For the two Tayles Isaiah vseth a very elegant similitude here to weaken the opinion which the Iewes had conceiued concerning these mightie Kings whose greatnes had smitten their hearts with such terror for their crueltie and furie was as it had been a flaming fire sufficient to haue consumed all Iudea yea and it seemed that this fire could neuer haue been quenched But Isaiah on the contrarie vouchsafeth them not so much as the name of firebrands because that might haue seemed somewhat but onely calles them I cannot tell what fragments or ends of firebrands not kindled but onely smoking as if a brand being taken out of the fire should begin to moulder away and should cast nothing else but a little light smoke This similitude then containes a singular consolation by which we are admonished to esteeme farre otherwise of the violence of the wicked We must not esteeme the violence of the wicked according to outward appearances then according to the outward appearance They seeme to be so mightie as if they were able to set on fire destroy and consume all the world Now the Lord minding to preuent and take the feare which we haue conceiued from vs pronounceth that it is but a little weake smoake of small continuance although to our seeming it should bee such a fire as neuer could bee quenched Vers 5. Because Aram hath taken wicked counsell against thee and Ephraim and Remaliahs sonne saying ALthough hee had saide before that the threates and endeuors of the enemies against the people of God should bee vaine and turned into smoke yet hee dissembles not how many cruelties they had deuised if God withheld them not For by euill counsell he meanes a destruction because these two Kings had both conspired to destroy the countrey of Iudeah And to the end he might the better expresse the same and might also let them see it as it were before their eyes hee recites their counsell in the verse following Vers 6. Let vs goe vp against Iudah and let vs waken them vp and make a * Or an entrance into it breach therein for vs and set a King in the middest thereof euen the sonne of Tabeal LEt vs goe vp That is to say let vs make ready an armie Some turne the verbe Nekitsennah let vs trouble or afflict the which indeede shewes the originall of the word but in this coniugation it signifies rather To awaken And howsoeuer I reiect not this first interpretation yet notwithstanding I had rather follow the second because it agrees best with the Text. By Awakening I vnderstand To trouble and to practise some new stratagem as we commonly say raise vp sturres that this kingdome may no longer be in quiet As touching that which followes many expound Nanquiennah Let vs enter into it by force others Let vs so handle the matter that it shall not be able to stand before vs. I haue translated
vpon the word of God we can escape and come forth out of an extreme ruine safe and sound As touching the words some take Muaph for an adiectiue as if the Prophet should say It shall not be darkened but the relatiue of the femenin gender which followes a little after hindreth from referring this vnto men The opinion of those who say it is a noune substantiue is better therefore I haue thought good to translate word for word There shall be no darkenes in Iudea according to the time c. Whereas some expound the verbe Hekal as if the earth had been oppressed and burdened with people led into captiuitie this is vtterlie wide from the Prophets meaning neither agrees it to the scope of the Text for it is said by and by after that the neighbor region was burdened with a second warre no doubt then but this verbe answers to the former Harishon Because then that Tiglath-pelezer assailed but a little portion of the kingdome it is said that the warre which he made is but light in comparison of that of Salmanazar He also saith by the way of the sea because Galile was neere the riuer of the Mediterraneum sea on the other side it was inuironed with the flood Iordan It is called Gallile of the Gentiles not onely because it was neighbour to Tyre and Sidon but also in regard many nations were mingled there amongst the Iewes for after Dauid gaue this countrie to king Hiram 1. King 9.12 it could neuer be so quiet but the Gentiles would alwayes occupie some part of it Vers 2. The people that walked in darknes haue seene a great light they that dwelled in the land of the shadow of death vpon them hath the light shined HE speakes of things to come and yet notwithstanding vseth the time present that in this destruction of the Citie and in the captiuitie and ruin thereof the people might behold the light of God The summe is then that euen in the midst of darkenes yea of death it selfe they were neuerthelesse to hope seeing God is able sufficientlie to giue life to his people when they shall be thought as good as dead It seemes that S. Matthew in alledging this place turnes it to an other purpose for he saith this prophesie was fulfilled when Iesus Christ preached by the sea side Math. 4.15 But if we rightlie consider the Similitude S. Matthew hath iustlie applied this place vnto Christ and hath obserued the true sense Although it seemes our expositors can not tell how to make it hang together for whereas they simplie affirme that this appertaines to the kingdome of Christ they yeeld no sufficient reason of it neither doe they shew how this agrees to this place If we will haue the true sense then we must call to mind what hath been said heretofore namely that the Prophet in speaking of the returne of this people from the captiuitie of Babylon presented not one age or season before his view but comprehended all others euen to the comming of Christ who brought a full and perfect libertie with him to his people For the deliuerance from Babylon was as an entrance and beginning of the restauration of the Church not to establish it for some few yeeres but till such time as the Messiah should come who brought saluation not to mens bodies only but also to their soules We shal finde this maner of speech to be very familiar with Isaiah after we haue proceeded further and shall be a little better exercised in reading of his prophesie The Prophet then hauing spoken of the captiuitie of Babylon which shewed a very great calamitie to come declares that it shall yet be more light then that which Israel had susteined at the first because the Lord had moderated and limited a certaine end to this calamitie to wit the space of 70. yeares Iere. 25.11.12 and 29.10 which being past the light of the Lord should shine againe vpon them By this hope of deliuerance then he cheares vp the hearts of such as were cast downe with feare to the end they should not be discouraged And thus he hath put a difference betweene the Iewes and the Israelites who had not any certaine hope of so neere a deliuerance For howsoeuer the Prophets had giuen a certaine taste of the mercie of God to a small number of the faithfull amongst the people of Israel yet notwithstanding because the deliuerance of this people was as an ouerplus and depended vpon the deliuerance of Iudah the Prophet iustlie affirmes that a new light is offred in as much as God hath determined to redeeme his people Saint Matthew also rightlie spreads the beames of this light ouer Galile and the land of Zabulon Darknes and the shadow of death Heere he compares their exile in Babylon to darkenes and death because those which were deteined therein were poore and miserable and were altogether like dead men as also Ezechiel out of their mouth declares namely that the dead should rise out of their graues Ezech. 37.11.12 Their condition then was such as if no brightnes or sparkle of light had shined vpon them Yet notwithstanding he shewes that this shall be no hinderance at all that they should enioy the light and recouer their first libertie againe which libertie he stretcheth not to a little space but euen vnto Christ his time as hath been alreadie said And hence we obserue how the Apostles were wont to alledge the testimonies of the Prophets How the Apostles are wont to alledge testimonies out of the Prophets and to shew the end and true vse of them As S. Paul alledgeth the testimonie of Hosea I will call them my people which were not my people Rom. 9.26 Hosea 1.10 Where he appropriates this to the calling of the Gentiles although it be properlie spoken of the Iewes and shewes that it was fulfilled when the Lord did incorporate the Gentiles into his Church Thus when this people were in this banishment and inclosed therein as in a sepulcher they differed nothing from the heathen And in regard they were in one and the same condition it is good reason that this testimonie should appertaine to the Gentiles as well as to the Iewes Neither must it be referred to an externall miserie only but to the shadow of eternall death vntill Christ shine vpon vs by the doctrine of his word which is the cause why Paul saith Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light Ephes 5.14 If then we extend the beginning of the deliuerance from the returne out of Babylon vntill the comming of Christ from whom proceeds all bountie and libertie of good things we shall haue the true sense of this place which otherwise hath not been expounded clearely enough by the expositours Vers 3. Thou hast multiplied the nation and increased their ioy they haue reioiced before thee according to the ioy in haruest and as men reioice when they diuide a
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 oâfer 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 coÌtinued 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 ââââncy Oâ his name shall be callâd hee shall call his name Wonderfull Counsellâr 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
blesse thee or speake blessedly as if hee should say There is no greater pestileÌce amongst people then flatteries which nourish al licentiousnes of dissolutions But yet I will follow that reading which I haue approued of before where wee met with the very same word Chap. 3.12 Now his meaning is that the gouernours and magistrates whose office it was to leade and hold the people in good order and in an honest course of life gaue liberty and licence to all to doe what them listed suffering them to follow vice and wickednesse and that in regard thereof they were worthily esteemed seducers and corrupters for the corruption flowed from them vpon all the people as from the head into the members The dutie of Magistrates of Ministers Magistrates and Pastors are chosen to represse the dissolutions of people to ordaine that which is good and right and especially to maintaine the honour of God If they contemne these things they are rather to bee esteemed impostors then Pastors because they bring in horrible confusion And when euery one gouernes as he lists without any order what is to be expected but some woful euent Whereas the people bee so chastised for their offences wee must not therefore say that the gouernours should looke for lesse punishment for they made none account of the charge which was committed vnto them and in so doing were the cause of all those euils When hee addes that those which are led are deuoured although by this particle his meaning is to say that wicked Princes and those who rule as they list cannot but bring all things to ruine as also because the teachers deceiue and abuse the people in stead of shewing them the right way because the people perish through their owne default yet notwithstanding he therewithall shewes that neither the one nor the other is to be excused as if the wicked gouernours should serue as a couert for their faults as commonly men are wont to imagine For if the blind leade the blind as Iesus Christ saith they shall both fall into the ditch Matth. 15.14 It being certaine that there was none of them all who was not willingly misled And therfore those onely who tooke delight to bee deceiued were deuoured by the wicked and disloyall leaders Vers 17. Therefore shall the Lord haue no pleasure in their young men neither will hee haue compassion on their fatherlesse and of their widowes for euery one is an hypocrit and wicked and euery mouth speaketh folly yet for all this his wrath * Or shall not be c. is not turned away but his hand is stretched out HEere Isaiah shewes more plainely how horrible this vengeance of God shall be against all estates So farre off is it that the guilty should saue themselues that euen children young men and widowes shall not escape although they haue been wont to spare such and that in the cruellest warres Which mercy histories doe shew hath been practised euen by the very heathen at the sacking of Cities But the Lord shewes heere that he will haue neither respect to age nor sexe Although yet another sense will not bee amisse to wit that though the battels depriue many women of their husbands and children of their fathers yet that God will not cease for all that to chastise both widowes children and fatherlesse But because this sense concernes the principall point very little I therefore stay not my selfe in it Now to the end they should not accuse God of crueltie hee therewithall shewes good cause why hee ought to be thus seuere towards them because they shall bee found wicked and therefore worthy to bee equally cast headlong into destruction and that by a most iust sentence Hypocrites I minde not to differ from the common opinion touching this word although Chanaph signifies a wicked one disloyall corrupt For it seemes he toucheth the chiefe spring and fountaine of all euils saying that there was no sparke of the true feare of God amongst them Hee speakes not of some light dissimulation then but of an inward contempt which benummes mens consciences so as they cannot be moued by any admonitions at all as if hee should say They are wholly sunke deepe in their rebellion But for as much as iniquitie drawes the hands feete and other parts of the bodie with it after it hath once gotten possâssion of the vnderstanding therefore the Prophet addes Gen. 34.7 Iosh 7.15 that they aâe all wicked In the third place hee affirmes they ouerslowed so farre as without blushing to boast of their sins The word Nâbalah which some translate folly hath oftentimes a larger signification among the Hebrewes for it is taken for villanie wickednesse and frensie The Prophet therefore as I thinke meant to say that they are so giuen to iniquitie that there need none other witnes to be takeÌ against theÌ then their own togues Yet for all this c. He againe repeates this sentence which indeed ought often to be repeated because it sufficeth not to be once instructed how grieuous the iudgemeÌts of God are against the vngodlie seeing we easily and quicklie forget them and thereof it comes that we soone cast off all care and feare And bâsides a false opinion bâguiles and blindfolds vs which is that after God hath chastised vs only once we think his power is spent Wherfore as oft as God corrects vs it is good we hold vs to this principle namely that by the first God threatens vs with a greater calamitie The fiâst stroke God giues vs ãâ¦ã foreâunnâr of a g eâter vnlâssâ wâ prâuent the sâme ây timely repentance See Leuit. 26 18.21.24.28 vnlesse we repent betimes And seeing the Lord âeiterateth this admonition so oft let vs learne thereby to set it alwaies before our eies to wit that the wrath of God is not yet appeased although it seemes he hath sharplie corrected mens iniquities What are we to iudge then when hee giues vs but a fillip and away as at this day indeed we haue been afflicted but what is it in regard of these extreme calamities wherewith this people were oppressed and yet the Prophet threatneth that the Lord prepareth new rods for them What will become of vs then Truelie the Lord will doe his office and will alwaies bee like himselfe If this terror do not awaken vs our blockishnesse is intollerable I haue translated the verbe To turne in the time to come to the end the sense might bee the more cleere for although he speakes as of a thing past yet notwithstanding he threatens a coÌtinual successioÌ of punishments to the rebellious Vers 18. For * Or vnbeliefe wickednesse burneth as a fire it deuoureth the briars and the thornes and will kindle in the thicke places of the forrest and they shall mount vp like the lifting vp of smoke THe Prophet taxeth the wicked who make a trade of discharging themselues of their faults to lay them vpon God For either they seeke starting
in abundance This similitude is very fit for as there is nothing more necessarie for this present life then water so nothing troubles and disquiets vs more nor goes so neere vs as the want thereof doth Thus by a figure called Synecdoche when a part is taken for the whole he shewes that whatsoeuer is necessarie for the sustentation of life is giuen vs freely out of the meere bountie of God And because we are barren emptie of all good things it is no maruell that he compares the mercie of God to a fountaine which satisfies them that are thirstie refresheth those that are parched with heate and recreates those that are wearie and laden Of the sauiour This word sauiour agrees much better heere then if he had said out of the fountaines of God For wee haue farre greater cause of consolation when we know yâ himselfe is the author of our saluation The Prophet therefore hath appropriated this epithite according to the circumstance of the place Now if this promise comprehends vnder it the whole kingdome of Christ wee for our parts ought alwayes to applie the same vnto our vse Let vs know then that the goodnes of God is heere offred and set before vs to the end we might satisfie our selus to the full therewith For we ought as Dauid saith to be as the parched ground gaping for thirst Psal 143.6 and to aspire vnto these waters of the sauiour Now this goodnes of God is wonderfull and incredible when he permits not that our desire should be in vaine but freely offers and presents a fountaine vnto vs out of the which we may draw waters in abundance Moreouer Iesus Christ is this fountaine Iesus Christ the true fountaine and in him we haue the participation of all Gods benefits for as S. Iohn saith we draw all out of his fulnesse Iohn 1.16 It remaineth then that wee goe directlie vnto him as soone as our pouertie and want presseth vs. Vers 4. And yee shall say in that day praise the Lord call vpon his name declare his works among the people make mention of them for his name is exalted HE not only exhorts them one by one to praise God and to giue him thanks but would also that they should stirre vp others with them to doe the like And as he had sayd before Chap. 2.3 many people shall goe and shall say Come and let vs goe vp to the mountaine of the Lord prouoking one another by mutuall exhortations to imbrace the pure woâship of God so after he hath commanded euery one of them to render thanks to God he would now also that they should incite one another to the same dutie He shewes then that this ought not to be said only to one but to all and not only in one time but for their whole life Now in a briefe summe he shewes how God is rightlie honored when he commands vs to call vpon him and to reioyce in none but in him only For this cause also the holy scripture by the word Inuocation comprehends often times vnder it the whole seruice of God vsing therein a part for the whole for by prayer wee shew the trust that wee haue in God and this indeede he requires of vs aboue all things I also thinke that pâayer is ioined with praise that the Prophet might comprehend the whole seruice of God Make mention c. His meaning is that this deliuerance shall be so excellent a work that it ought not to be hidden from any corner but published thorowout the whole world I grant that he would haue the Iewes to acknowledge this in the first place but after he caused all people to haue the knowledge of it And this exhortation whereby the Iewes shewed their good will was as a preamble to the preaching of the Gospell which was afterwards published For as the Iewes magnified the fauor which God had shewed them amongst the Medes and Persians and other nations neere about them so also after Christ once appeared they ought to haue been heraults to publish the name of God thorowout all the quarters of the world Hereby it appeares with what zeale all the faithfull ought to be moued namely that they cause the goodnes of God to be manifested vnto all to the end the seruice of God may be imbraced Now we ought then especiallie to be moued with such an affection when we haue been deliuered from some great danger as out of the iawes of the diuell and from vnder the tyrannie of eternall death Vers 5. Sing vnto the Lord for he hath done excellent things this is knowne in all the world HE goes on stil with his exhortation shewing vs from what affection this prayse ought to proceed for he teacheth that it is our dutie to publish the goodnes of God in all places and yet must we not exhort nor prouoke others to go forward and our selues in the meane time to stand still with our armes acrosse but we ought to leade them the way by our example for there is nothing more absurd then to see them slothfull and negligent which prouoke others to prayse God Now in saying that God hath done excellent things he thereby signifies that there is great cause to sing Neither in deed would the Lord haue them to sing forth his praises vpon no ground but he gaue them ample and very good cause thereof when he deliuered his people out of that extreme hard bondage Now we haue alreadie said that we must not restraine this song to one moment of time but that it ought to be extended euen vnto the whole kingdome of Christ This worke therefore is excellent indeed when God sent his Sonne Ioh. 3.16.17 Heb. 2.14 by whom he hath reconciled vs vnto himselfe and hath destroyed the dominion of death and of the diuell If wee then consider wel of this worke of our deliuerance as we ought we shall haue exceeding abundant matter giuen vs to praise God When he saith in the last member that this is knowne in all the world hee therein toucheth the calling of the Gentiles and confirmes that which hath been alreadie said to wit that this worke shall be such as it ought not to be concealed in some one corner but to be publishâd thorowout the whole world Vers 6. * Or reioyce and sing Cry out and shout O inhatant of Zion for great is the holy one of Israel in the midst of thee HE againe exhorts the faithfull to reioyce in God and therewithall shewes what is the true reioycing and whereupon it is grounded No felicitie but where God dwels For we can haue no felicitie but when God dwelâes in the midst of vs without this our life is poore and miserable although wee had the abundance of all other benefits and riches whatsoeuer So then if our hearts bee ioyned to this treasure this felicitie will draw all our senses easily vnto it He calles God holy to the end we might know that
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 iudgemeÌt 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 coÌming 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 cân not inâââ e the prââd Pâo 8.13 âân 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 pââtious 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
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 Bâbel brought to ruin at last she sodainly fâll 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 dââ 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 loâe 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 Egypt Behold the Lord rideth vpon a swift cloud and shall come into Egypt and the idols of Egypt shall be moued at his presence and the heart of Egypt shall melt in the middest of her THE burden of Egypt Heere the Prophet prophecieth against Egypt because she was the refuge vnto which the Iewes fled as soon as they saw any danger neere For hauing forsaken the Lord The reason why this burden is pronounced against Egypt in whom they should haue reposed all their helpe they looked for no succour at all vnlesse they had it from the Egyptians And therefore it behoued that this Nation also should be brought low so as there should no riches nor strength remaine any longer in it to deceiue the Iewes withall who as long as Egypt flourished because it was well peopled and furnished with all prouisions contemned the Lord or at the least made verie slight reckoning of his promises There was a twofold euill then in this matter first that whereas they should haue rested vpon God onely they were puffed vp with this vaine confidence in Egypt secondly in that the Lord no sooner visited them with his rods but they by and by fortified themselues with the power of the Egyptians against the same as if they had beene able to ouercome his iudgements by setting the arme of flesh against them whereas they ought rather to haue taken occasion by them to haue turned wholly vnto God But the Prophet wil handle this matter more largely hereafter in the 30. and 31. Chapters Behold the Lord rideth This maner of speech is found in other places of the Scripture as in the 104. Psalme verse 3. but onely in generall But Isaiah applies it heere vnto this prophecie because the Egyptians thought themselues so well fenced on euery side that God could no way finde a gap open to enter into their Country Hee derideth this their foolish ouerweening then and against that sets the high and mighty power of God who is borne or carried vpon a swift cloud by means whereof he will easily enter in vpon them neither shall any of their fortresses or bulwarks be able to keepe them out Now because the riches of Egypt had not onely bewitched the Iewes but their false religion also therefore the Prophet doth in like manner taxe their sottishnesse in this behalfe because God would make all their helpe which they looked for from idols to vanish and come to nought also I forbeare to spend time in shewing the vanitie of their childish conceits which some haue dreamed of touching the idols of Egypt to wit that Christ made them fall downe when he fled thither in his infancie for it deserues no refutation at all Yet haue they abused this place to proue this goodly fiction as also many places more like vnto it and yet the Prophet meant no such matter For hee speakes of that discomfiture which the Assyrians gaue the Egyptians shewing how it ought to be attributed vnto God and not vnto fortune as profane men are wont to doe Hee shewes then that this is a iudgement of God by whose hand all things that fall out in heauen and in earth are guided and gouerned Now he telles them that their idols shall fall that is to say that they shall profit the Egyptians nothing at all although they put their confidence in them thought to be in safetie vnder their protection For it is not to be imagined how much this people was addicted vnto superstition The Egyptians grosse idolaters insomuch as they worshipped cats oxen crocodiles yea onions and all kindes of plants So as there was nothing to which they attributed not some diuinitie His meaning is to say then that the power of all these false gods which the Egyptians had taken for their patrons shall fall to the ground Hauing therefore shewed that the Egyptians doe rest in vaine vpon their superstitions hee therewithall also beates downe the proud imaginations which they had conceiued in regard of their earthly powers By the word heart he means the magnanimitie which should quaile at the length euen in the most valiant amongst them so as as they should not dare to enterprise any thing although they had all the furniture they could desire Thus he shewes that they shall make warre against God who will so weaken their hearts within them that they shall wax cowards when the time comes that they must enter battel with ther enemies Neither doth he say that they shall be terrified onely but he addes that it shall be in the mid âest of all the Kingdome where was the safest quietest abiding because they were there far enough off from all assaults of the enemies The faithfull had good occasion to consider well of this when the Egyptians were at war and wee also ought to behold the same in all mutations of Kingdomes which proceedes from no other cause then the hand of God If the hearts of those who are otherwise warlike persons and haue made great proofe of their valour doe faile them if their forces bee also feebled all must bee attributed to the iust vengeance of God Vers 2. And I will set the Egyptians against the Egyptians so euerie one shall fight against his brother and euery one against his neighbour Citie against Citie and Kingdome against Kingdome HE here describes in a more speciall manner with what calamitie God was determined to smite the Egyptians In saying Ciuil dissensions the worst calamitie that can befall a Common-wealth that he wil set the Egyptians together by the eares he meanes such ciuil dissensions which cause those to bee rent in sunder which ought to defend one another which is the most hurtfull mischiefe that can befall any Citie or people Now it was needfull the Iewes should be perswaded that God in whose hands the hearts of all men are could make the Egyptians to bee inflamed with hatred one against another by a secret instinct whereby they might bee brought to destroy themselues although they were more mightie then their enemies abroad Ciuill dissensions fall not out by chance but Gods prouidence Hence wee learne that the people neuer fall to be mutinous but the Lord sets them on to fight and make warre one with another as if a man should gather a companie of Fencers together into the market place For hee sets them agog to fight and driues them forward to hurt yea euen to kill one another So then euen as wee are to attribute it vnto God when there is friendship and loue among Citizens so also ought we to attribute it to his vengeance when one of them riseth vp against another killing and murdering one another Now by way of amplification he addes that which is yet more horrible and prodigious to wit that those who are knit together by parentage shall band themselues to destroy each other If men be worse then beasts wheÌ in forgetting they are created of one and the same nature
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 eâernal death as if he should haue said God shal heale the Egyâtians 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 sânnes 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 conâersion 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 âhall smite Egypt and heale it but he promiseth to heale it in another signification that is
his watchtover day and night it serues to confirme the prophesie as if he should say nothing is more certaine then this vision for those whom God sends to watch are neither blind nor sleepie In the meane while he exhorts and stirres vp the faithfull by this example to be as attentiue as himselfe that by the light of the word they may discouer Gods power afarre off Vers 9. And behold this mans Chariot commeth with two horsemen And he answered and said Babel is fallen and all the Images of her gods hath he broken vnto the ground BY this we plainly see that he brings not in the watchman of king Balihazar for this kind of speech fits not such a person the Prophet then by Gods commandement publisheth what should fall out Now this may be referred vnto Darius and also vnto God as well as to the watchman howbeit there is no great difference for Darius being Gods seruant in this behalfe it is no absurditie to bring him in heere as his Herald There would be better shew of reason to applie it vnto God in regard that Darius thought nothing lesse then that he was Gods seruant when he caused the Idols of the Babylonians to be broken downe But the matter coheres better to referre it to the watchman euen as if the Angell should adde an interpretation to this prophesie There is a close opposition in this place betweene the liuing God and dead Idols This phrase of speech also is to be noted in that he calles them Images of God For the Babylonians knew well enough which all Idolaters doe in a manner confesse that their Images were no Gods notwithstanding they attributed vnto them a diuine power But when men are come to that passe they turne the truth of God into a lye yea they vtterlie renounce him But occasion will be offred vs hereafter where we shall speake of this matter more at large We heere see that the ruin of Babylon was as a iust punishment for her Idolatrie for the Prophet shewes the cause thereof when he saith that God could not indure she should glorie in her Idols Vers 10. O my threshing and the * Or the sonnes corne of my floore that which I haue heard of the Lord of hostes the God of Israel haue I shewed vnto you BEcause the riches of this so mightie a Monarchie dazled the eyes of all by the brightnes thereof it might be esteemed but a fabulous matter whatsoeuer the Prophet foretold touching the destruction of it That is the reason why he drawes the minds of the faithfull vnto God that so they might know it is he alone who tooke in hand to roote Babylon out and that such greatnes should not come to ruine at mens appetites but by his power only The threshing and sonnes of the floore are taken for one and the same thing for it is an vsuall phrase of speech among the Hebrues who are wont to repeate one thing often This place is diligentlie to be noted to correct a vice naturallie grafted in vs namely when we measure Gods power by our own ell For his counsell not only farre surpasseth our weake reach but we are also ill Iudges and deprauers of his works neither can we be brought to see the greatnes of them further forth then our owne skill and wit stretcheth But Gods infinit power ought alwaies to present it selfe before vs and then especiallie when our own wit and reason is brought to the last cast Wee must expect the restauration of the churâh when it seemes she is past recouerie as when the Church is so oppressed with tyrants that it seemes past hope of recouerie yet euen then let vs know that the Lord will bring them to nothing and by treading their pride vnder foot and by breaking their power will shew that it is his threshing For yâ Prophet foretold this of no mean or common person but of the mightiest and most florishing Monarchie of the world By how much the more then such are exalted so much the sooner shall their destruction come vpon them and the Lord shall send his threshers amongst them We are also to know that the example of this incredible ruin which the Lord here sets before vs appertaines to such as are partakers with them in their sinnes When he saith he heard this of the Lord of hostes it is as it were a seale to ratifie the prophesie for he protesteth that he broached none of his owne coniectures but receiued them of the Lord himselfe Wherein we may note that Gods seruants ought to be furnished with this assurance that they speake in the name of God as the Apostle Peter witnesseth Let him that speakes saith he speake as the words of God 1. Pet. 4.11 For seducers will brag much of the name of God but his faithfull seruants are assured in their consciences that they haue published nothing but that which God hath commanded them We may also obserue that this confirmation was exceeding necessarie because the whole world as it were quaked vnder the puissance of so mightie a Monarchie But it is not without good cause that he adornes God with these two epithites calling him the Lord of hostes and God of Israel As touching the first it is true that it alwaies agrees vnto God but doubtlesse the Prophet had a speciall regard therein now vnto the present matter opposing the power of God against all the forces of the Babylonians For the Lord hath not one host alone but infinit hostes for the bringing downe of his enemies He is called the God of Israel because he shewed himselfe to be the protector and defence of his people in the destruction of the Babylonians for the Iewes were then set at libertie when this Monarchy was abolished In a word all things are done here in sauour of the Church to which the Prophet hath a speciall eye For he teacheth not the Babylonians who would haue contemned these prophecies but the faithfull that they might be assured that God had a speciall care of them howsoeuer the Babylonians molested them and had scattered them here and there Vers 11. The burden of Dumah Hee calleth vnto me out of Seir Watchman what was in the night watchman what was in the night The cause of this prophesie against Dumah not certainelie knowne IT appeares by the 25. Chapter vers 14. of Genesis that this people came of Ismaels sonne to whom this name is giuen for which cause his successors were called Dumeans The certaine cause of the destruction which is here denounced against them is not knowne and this prophecie is so much the more obscure by reason ot the briefnesse of it Yet we must alwaies remember what I touched before The reason of it in respect of the Iewes to wit that the Iewes were to be fortified against the horrible offences which were at hand For when so many seuerall changes fall our especially if the world be so moued that all things
Prophet reprocheth the Iewes then with this their calamitie very iustly for it was fit they should be touched to the quicke to the end they might learne that all the trouble and euils which they indured happened to them in regard of their trespasses and sins For the Lord had promised them continuall assistance but being now left of him they were to confesse themselues vnworthy of his aid and that they had caused the Lord to recoile backe from them by their rebellions The Lord neuer deceiues neither promiseth he any thing in vaine but these poore wretches are depriued of his loue and fauor by their owne default which is yet better expressed by that interrogation which followeth What hast thou to doe here For it is as much as if by the present act he shewed that Ierusalem is left destâtute of her protectour and defender because this manner of speech signifies as much as some strange and vnwonted thing And to the end he might the better set forth the vengeance of God hee telleâ them that those which were slaine died not like valiant men in battell but that they died onely for want of heart and courage for this womanish and timorous heart was a sure token to them that they were all left of God whose assistance if they had had they should boldly and manfully haue made resistance So then hee not onely affirmes that this discomfiture was accompanied with shame and dishonour but he also attributes the want of heart and courage to resist to the wrath and anger of God neither is it to be doubted but by the circumstance of this their flight hee beates downe their vaine arrogancie and pride Vers 3. All thy Princes shall flee together from the bowe they shall bee bound all that shall be found in thee shall be bound together which haue fled from farre THis veâse is expounded diuers waies The matter in it selfe is cleere enough but there is some dâfficultie in the words Now because the letter Menâ signifies Before some expound the word Merachok They fled before others who notwithstanding were neerer vnto danger in regard they dwelt vpon the borders of the Country Others thus Althogh they were very far off from Ierusalem yât they ranne away as men possâssâd with feâre who flee without stay thinking that they haue the enemie alwaies at their heeles But I take this sense to bee better agreeing They ranne farre off that is to say those who fled to Ierusalem as to a Sanctuarie shall bee taken and bound by the enemies Now Ierusalem was as the common Citie of reâuge for the whole Country of Iudea and therefore after any warre was begun the inhabitants on all sides drew themselues thither But they were surprised notwithstanding they thought it such a place of safetie Some referre this to the siege of Senacherib 2. King 18.13 2. King 39.15 2. King 24.12 but I cannot be led by any meanes to expound it so because hee speakes of the destruction of Ierusalem But we know when it was besieged by Senacherib the Lord deliuered it forthwith neither was there any taken or bound neither was any slaine there These things fell out then a long time after the Prophets death and the holie historie witnesseth the same as also that the Princes determined to flee when this calamitie hapned but neither their flight to Ierusalem nor their running away from it did them any good at all because they fell into the hands of the enemies In that he speakes expreslie of the Princes it aggrauates the indignitie of the fact for they should haue been the formost in ventring of their liues for the safetie of the people no lesse then if they had bin their shields and bucklers to fortifie and defend them But Ierusalem being now in her florishing estate and in great prosperitie these things might seeme incredible because it was a strong and well fenced Citie besides it boasted chieflie in this that it was vnder Gods protection For the people thought that God was fast lincked as you would say to the Temple which was amongst them Iere. 7.4 of which they bragged in such wise that they perswaded themselues they could not be hurt by any power or forces whatsoeuer though the whole world should conspire their destruction This prophesie therefore might seeme very strange to wit that they should become heartlesse and betake them to their heeles and yet should not escape this way neither Vers 4. Therefore said I Turne away from me I will weepe bitterlie labour not to comfort me for the destruction of the daughter of my people TO the end the Prophet might affect the hearts of the Iewes the more with this calamitie he takes vpon him the person of a mourner and not that only but with bitter lamentation he bewailes the desolation of Gods Church For this place must not be expounded like the forâer wherein he expressed and set forth the sorrow and heauines of forreine nations But in regard he speakes heere of the afflictions of the Church whereof himselfe was a member he hath good cause to mourne in good earnest and to call vpon others to lament with him That which happens to the Church then in generall ought no lesse to moue vs then if each of vs felt the miserie vpon himselfe in particular otherwise where shall this sentence be verified The zeale of thy house hath eaten me vp Psal 69.10 Now the Prophet mournes not apart nor in socret without witnesses first because he meant as I said euen now to prouoke others by his example not onely to mourne and weepe but rather to repent that so they might preuent the iudgement of God which hung ouer their heads and might prouoke him no more for the time to come Secondlie to the end that himselfe who was as the herauld and messenger of God might publish and declare the wrath that was like to fall vpon them shewing by this his owne deed that it was no vaine thing which he spake We may easilie gather from that which is added that the Prophet spake that with his mouth which he felt in his heart when he saith I will weepe bitterlie for the daughter of my people for himselfe being one of Abrahams of-spring he could not but be touched to the quick with this common calamitie and therefore testifies that he hath iust cause to mourne He calles the daughter the assemblie of the people according to the vsuall phrase We ought to be thoâowlie touched with sorrow for the Churches aâfliction vnlesse we will pâoue our selues yron-hearted Whence wee may note that when the Church is afflicted we ought to be moued with compassion by the example of the Prophet vnlesse wee be more then yron hearted For wee are vtterlie vnworthie to be numbred among the children of God or to be accounted among the communion of Saincts vnlesse our selues with all we enioy be in such wise consecrated vnto her that nothing can separate vs by any meanes from
dangers but comes to himselfe and by himselfe alone considers that he is iustly punished that hee hath offended God and prouoked his wrath against him But the Prophet saith that not so much as one of the Iewes remembred God in these great calamities and that therefore the Lord had good cause to leaue them without thinking anie more vpon them From hence let vs gather that it is a signe of a desperate impietie when men amend not for the rods and scourges which are laid vpon them First of all wee ought to follow God cheerefully and to yeeld him voluntary obedience secondly as soone as he chastiseth and correcteth vs we are forthwith to repent vs. But if his rod doe vs no good what remaines but that God must double his blowes and make vs feele them in such seueritie that we at the last be brought to vtter destruction by them This doctrine is most fitting for this season wherein God calles vs to repentance by so many of his scourges and afflictions But seeing there is no repentance what are wee to looke for but that God should vtterlie cut vs off hauing before vsed all meanes possible To him that made it He closely coÌfesseth by these words that God absolutely condemns not the care we haue to resist our enemies to auoid dangers but that false confidence which wee put in externall means What course we ought to keepe in the time of peril For our inconsiderate hastinesse is iustly condemned of disloyaltie and high treason when wee forsake God to flie vnto swords and speares to fortresses and bulwarkes Let vs learne then to flie to him alone when dangers inuiron vs on all sides and let vs runne with all the powers of our soule Prou. 18.10 to the assured fortresse of his holy name This being done then is it lawfull to vse those meanes which hee giues vs but all things will worke to our destruction vnlesse we first of all put the hope of our safetie in his protection Hee calles God the workeman and maker of Ierusalem because hee had his habitation there and would there be called vpon Now seeing this citie was the image of the church this title also belongs to vs for the Lord is called the Creator of the Church in a speciall regard For howsoeuer this title appertaines to the creation of the whole world The first creation belongs to all the second peculiar to the elect onely yet this second creation whereby he deliuers vs from death by regenerating and sanctifying vs is a benefit which is peculiar to the elect others haue no part of this Now this title imports not a sudden act but such a one as is constant and perpetuall neither is the Church created once to be left by and by but the Lord defends and conserues it euen vnto the end Thou wilt not despise the worke of thine hands saith the Psalmist so Paul testifieth Psal 138.8 Phil. 1.6 that hee which hath begunne a good worke will accomplish it vnto the day of Christ And besides this title containes in it a wonderfull consolation A consolation for if God be the maker then neede we not to feare if so be we depend vpon his power and goodnesse But we cannot cast our eyes vpon him vnlesse we be indued with true humilitie confidence that being dispossessed of all haughtinesse and so brought to nothing we be readie to attribute the whole glorie to him alone Now this cannot be done vnlesse herewithall we bee fully perswaded that our saluation is in his hand being assured that we cannot perish no not although a thousand deaths should compasse vs about Well their fault then was the greater in regard the prerogatiue of this Citie which had been approued by so many euident signes could not yet prouoke the Iewes to commit themselues vnto Gods protection As if he should say What folly is it for you to thinke to keepe the Citie when you despise the workman that made it Long agoe The Hebrew word signifieth as well distance of place as length of time If we referre it to the place the sense will be that the Iewes are double vnthankfull that they loâked not vnto Gâd no not a farre off Wherein we are to note that we ought not onely to looke vnto God when hee is neere vnto vs but also when it seemes hee is farre distant from vs. Now we thinke him absent when we feele not his present helpe and when he assists vs not as soone as we stand in neede To be short The nature of hope described he shewes what is the nature of true hope for it is a grosse and carnall kind of looking vnto God when we acknowledge his prouidence no further then wee cân see it before our eyes Hope must mount aboue the skies hope you know must mount aboue the skies I grant the Lord is alwaies properly and truely present but he is thought absent and farre off in regard of the weakenesse of our sight This must bee construed then according to our sense and not as the thing is indeed Wherefore albeit that he seemes to be absent in these calamities wherewith the Church is now afflicted yet let vs lift vp our mindes vnto him let vs awaken our hearts and shake off all sloth that so wee may giue our selues to the calling vpon his name But the other sense agreeth better to wit that they looked not vnto God who created and made his Church not yesterday or the day before it but a great while since as one who shewed himselfe the maker of it many ages off He is called then the ancient maker of his Church because that if the Iewes would but haue called to minde the long progresse of time they should haue knowne him to haue been a perpetuall conseruer of his worke wherein their ingratitude is yet the lesse excusable Vers 12. And in that day did the Lord God of hostes call vnto weeping and mourning and to baldnesse and girding with sackcloth THe Prophet further amplifies this wicked rebellion of the people For this circumstance cuts off all replies for in the middest of such extreme dangers they had despised the holy exhortations of the Prophes and had reiected the fauor of God when he was readie to haue healed and restored them to their former happines Here we see a signe of desperate malice when men are so besotted that they proudly despise instruction and correction kicking obstinatlie against the spurâe then I say may we euidentlie perceiue that they are giuen vp into a reprobate sense Whereas he saith the Lord called them we may expound it two waies for although he should not speake at all yet he calles vs sufficientlie by his rods and chastisements Put the case we had no Scripture at all no Prophets nor Teachers and that there were none to admonish vs yet doth God notwithstanding instruct vs by afflictions and calamities so as we may easily coÌclude that euery chastisement is
also in an other place teacheth With such sacrifices God is pleased Heb. 13.10 For he neuer commanded men to offer sacrifices as if they benefit him no he needed them not but he only appointed them these exercises of pietie vnder the law now vnder the Gospell he commands vs to distribute something to our neighbours of that we possesse testifying that whatsoeuer wee employ for the reliefe of our brethren is to him a sacrifice of a sweete smell And it ought greatlie to kindle the loue of bountie and liberalitie in vs when we heare that our almes are so highlie commended and that our hands together with our gifts are consecrated vnto God THE XXIIII CHAPTER Vers 1. Behold the Lord maketh the earth emptie and he maketh it waste he turneth it vpside downe and scattereth the Inhabitants thereof THis prophesie as I take it is as it were the shutting vp of all those things which haue bin described froÌ the thirteenth Chapter vnto this wherein Isaiah hath not onely foretold the ruine of the Iewes and Israelites but also of the Moabites Assyrians Egyptians and others In a word he heere comprehends all in a short summe as if he had viewed all the neighbour countries that were knowne to the Iewes Some referre this to the Israelites others to the Iewes thinking the Prophet speakes of their destruction but seeing he makes mention of the world I can not be drawne to take this place in any other sense but that he now in a few words comprehends all that which he hath said of many particulars and those belonging to diuers times Whereas he in the next verse makes mention of the Priest it contradicts this that I say nothing at all although it might thereby seeme that these things should only appertaine vnto the people of God for albeit he speakes of all nations yet the Iewes alwaies deseruing to be preferred in the first place Isaiah was to regard them chieflie and principallie because it was theirs by right For he speakes of others accidentallie as you would say no maruell then if hauing touched them he mentions his owne people in a particular maner Others vnderstand this place of the whole world in generall yet so as they referre it to the last day which me thinks is too strict for the Prophet hauing threatned the Iewes and other nations in the end addes a consolation to wit that the Lord will once againe raise vp his Church making her to flourish more then euer it did now how can this agree to the last Iudgement By the word earth I thinke the Prophet meanes not the whole world but those regions which were well knowne to the Iewes as for example if we at this day should speake of things which happen in the world we should hardly passe beyond Europe much lesse should we thinke of that which is done in India because the parts on this side is our world as it were In the same Isaiah speakes of the earth and of the Inhabitants of the Countries adioyning which he and those to whom he spake knew To conclude we may limit this world whereof the Prophet speakes in this place within the confines or bounds of the Assyrians Egyptians Moabites and other nations as if he should say Hitherunto I haue spoken of diuers calamities which then were like to fall vpon many people and do yet threaten many others in particular but now behold the conclusion The Lord will spoile and ouerthrow the face of the earth with all the beautie of it Others expound the verb Bolkah he opens the earth that the enemies may the more easily enter into it but I had rather expound it He vncouers the earth because they vse to say The earth is couered or clothed all the while great multitudes of people inhabit it as also wheÌ it abounds with beasts and fruits contrarywise it is said to be vncouered and made bare when it hath lost her inhabitants for so she is stripped of her garment euen as if a man should be stripped out of his coates and other apparell Now this was to happen to the Assyrians Egyptians and other nations which he mentioned before as well as to the Iewes and therefore he wraps them vp altogether in one iudgement Vers 2. * Or and the pâiest shal be like the people c. ãâã And there shall be like people like priest and like seruant like master like maid like mistris like buyer like seller like lender like borower * Or the borower like the lender like giuer like taker to vsurie ANd there shall be like priest By these words he signifies an vtter ruine where all order gouernment and policie shall cease for whilest any Commonwealth flourisheth there is alwaies a certaine difference betweene the people and the priests well then he notes an horrible confusion Now vnder this word priest he puts the particular for the generall taking a part for the whole which is a thing very vsuall in the Scriptures although we may take the word Cohenim for those which are placed in any dignitie whatsoeuer because the Hebrues sometimes giue this name to Princes but speciallie to such as are of the blood Royall notwithstanding I willinglie receiue the figure Synecdoche before mentioned Now sithence the Prophet puts this confusion of estates among the catalogue of Gods curses shewing that when they be thus turned topsie turuie it proceeds from his fearefull indignation Good order in a Commonweâlth a singuler testimonie of Gods fauor we ought on the contrarie to gather how well-pleasing policie and the well ordering of all things is vnto God as also what a great fauour we receiue from him when such good order is preserued and continued amongst vs. For it being gone our life differs nothing from that of brute beasts Wee are therefore not onely to acknowledge it to be an heauie hand of God vpon vs but also to confesse our owne sinnes to be the cause Our sinnes the cause of all disorders in Commonwealths when hee confounds estates depriues vs of the word and of iudgement seates which being once put downe the comfort of our life therewithall is fallen to the ground We may also obserue hence that the Lord in executing his iudgements spares not mens persons of what calling soeuer they be What an holy calling was the priesthood which the Lord had consecrated to himselfe and adorned after a glorious manner How much did the people also glorie in it as if the continuance thereof had been vnchangeable and to haue indured for euer Yet notwithstanding euen this honourable order of men is wrapped in amongst the iudgements of God because he respects no persons Nay the more fauours wee haue receiued from him and the greater our aduancement is the more seuerely will hee correct vs if wee proue vnthankfull and abuse his benefits To this appertaines that which is here added touching masters and seruants buyers and sellers for wee know that these callings are lawfull and
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 eaâth is cuâsed 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 âouch 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 effâcts 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 Tâhu 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
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 froÌ 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
we only feele his wrath for praises proceed from the feeling of his fauor and goodnes It is all one then as if he had said Lord thou wilt not only smite and afflict but wilt also effect that the wounds which thou makest shall not be without fruit For by them thou wilt beate downe the pride of men to the end that those which in times past were strangers froÌ thee may now stoope vnder thine obedience Hence we learne how necessarie chastisements be The necessitie of afflictions for by them we are taught to glorifie God whereas prosperitie puffs vs vp in such wise that we dishonor him and thinke we may doe what we list we also runne out and range ouer all the fields wheÌ God deales louinglie with vs. The Prophet addes the word feare to shew that this praise consists neither in words nor outward gestures We must reioyce in trembling Psal 2.11 5.7 but in the sound and sincere affection of the heart Whence wee gather that he heere speakes of the whole worship of God Now because many thinke themselues well discharged when they haue made confession with their lips only Isaiah the better to expound his owne meaning addes The nation shall feare thee Now in calling them strong and mightie by such epithites he meanes the pride and loftines of those who are puffed vp with their prosperitie for they exalt themselues against God so as they cannot possiblie be humbled and brought downe vnlesse they be quite stripped of all things You see now whether our thoughts are to retire in the calamities which we see to fall out dayly mens pride must needs be repressed and abated that they may be prepared to imbrace holy doctrine and to walke in sound obedience Whilest they are besotted with their riches and vaine hopes they feare not to contemne the iudgements of God and hold him out at the staues end as they say Vers 4. For thou hast been a strength to the poore euen a strength to the needie in his trouble a refuge against the tempest a shadow against the heate for the blast of the mightie is like a storme against the wall BEhold here the fruit of conuersion How The Lord raiseth vs from death deliuers vs from the graue by stretching out his hand from heauen to pluck vs out of the iawes of hell Our first entrance vnto God This is the first entrance he giues vs for hee findes nothing but our miserie for his mercy to worke vpon Wee must therefore feele our selues poore and helplesse before we can see what neede we haue of his power yea it is necessary that we be stripped of all confidence and selfe trust before he will reueale his strength in vs. For this cause he fits and frames vs by rods and chastisements as by instrustions to come to the feeling of his fauour and assistance It is not without good cause then that Isaiah deckes this description with so many similitudes for hee thereby meetes with many and great temptations vnder which weake man would neuer be able to stand were he not fortified and sustained with such props And therefore hee saith that God will bee strength to the poore a refuge against the tempest and a shadow against the heate for what dangers soeuer be fall vs the Lord wil defend his owne against them and will arme vs with all kinds of armour to resist them Gen. 8.1 Exod. 15.10 1. Kin. 19.11 2. King 7. The Spirit in this place as in many others signifies winde and it is taken for a violent storme wherewith the wicked are carried to rush against the children of God for they not onely threaten and terrifie but also spit out fire it selfe as to consume them all Hereunto appertaines that which is added of the tempest or ouerflowing against the wall by which figure his meaning is that the wicked runne with such force when they haue libertie to doe euill that they ouerthrow whatsoeuer stands in their way for it is a greater matter to breake downe and ouerthrow walles then if water should onely spread it selfe ouer the earth Vers 5. Thou shalt bring downe the noise of the strangers as the heate in a dry place he will bring downe the song of the mightie as the heate in the shadow in a cloud IF the Lord were not on our side when violent men set themselues against vs wee should be vtterly swallowed vp for wee see how great the rage of the wicked is Alas if they be able to ouerturne stone walles how can a poore man bee able to stand against them This is added then to set forth the godnesse of almightie God that we might know in what an ill case wee should be in if God did not succour vs. The expositours take the similitude two waies some thinke that as the vehemeÌt heat burnes vp the fields which of themselues are dry and barren so the wrath of God shall consume and burne vp the wicked others translate As the heat and then the sense is Howsoeuer the wicked relie vpon their power and therefore are thus boisterous the Lord notwithstanding will bring them downe in a moment as if they were surprised with heat in a dry place But I take thâ sense to be otherwise for hauing shewed how great the rage of the wicked is against the faithfull he addes Lord thou wilt humble them But how He alludes vnto the deluge which similitude he vsed before Chap. 24.18 Thou wilt bring downe their heat saith hee which otherwise must needes consume vs euen as the raine falling from heauen cooles the heate which would burne vp the fields for want of moisture And thus the text hangs well together whereas the other exposition is constrained and offers violence to the very letter as they say The latter part of the verse is expounded diuers waies some translate the word Zemir Seede others a Roote as if the Prophet had said The Lord will not onely cut off the wicked but will plucke them vp by the verie rootes This were probable if the similitude of heat would beare it and therefore those who turne it song cry or waste in my iudgement doe come neerest the Prophets meaning albeit they touch it not fully Well he confirmes the former sentence to wit that the violence or cry of the wicked who proudly exalt themselues shall suddenly fall euen as the heat of the Sunne when anie raine followes which is signified by the shadow of the cloud Vers 6. And in this mountaine shall the Lord of hostes make vnto all the people a feast of fat things euen a feast of fined wines and of fat things full of marowe of wines fined and purified THey also diuersly interpret this place for some thinke the Prophet threatens the Iewes and that in such sort as if he called diuers nations to the feast which phrase of speech is often found in other places because it is said that the Lord feedes the wicked far against the day
will haue both of them as good reason is he should And hereunto appertaines that Commandement Thou shalt loue the Lord thy God with all thine heart and with all thy soule and with all thy strength Matth. 22.37 The Prophet teacheth then that all the faculties of his soule were bent and led him to seeke and desire the Lord. Others take this word spirit for the regenerate part and thus by the soule they vnderstand the naturall man and by the spirit the grace of God which is supernaturall But this cannot stand for the naturall man neuer seekes vnto God yea and we know by experience what strife wee haue in our selues when we aspire vnto God as also with what great difficulty we wind our selues out of this repugnancie This interpretation then needs no long refutation seeing it manifestly crosseth the very text of holy Scripture Moreouer it sufficiently appeares by many places that these words Spirit and Soule import as much as vnderstanding and heart By night the holy Ghost often meanes aduersities which are compared vnto darknes and obscuritie But in this place I expound it a little otherwise In what sense the word night is taken in this place as if the Prophet should say There is no time so vnfitting and inconuenient which I take not to call vpon thee and to seeke vnto thee This exposition differs not much from the first yet it is somewhat more generall for the night seemes to be ordeined for rest in which all the desires and trauels of men cease Where is the practise of this dutie become in these dayes See Psal 119.55 62. so as there is little difference betweene sleepe and death But when it was time to take rest and to be quiet then the Prophet saith he awaked to seeke GOD so as no occasion could hinder him from it The meaning whereof is not as if those which sleepe can haue any setled or stable thoughts but sleepe it selfe being a part of our course whilst we seeke God though we lie as in a trance without vttering any word yet then we may be said to praise him by faith and hope But the Prophet speakes not of sleepe here properlie but rather by way of similitude as it further appeares plainely by the member following where the morning is opposed to the night and thus he notes out a continuall course In the next place we are to consider of the reason which he yeelds of his so doing when he saith that the Inhabitants of the earth shall learne righteousnes by the iudgements of God signifying thereby that men are instructed and taught to feare God by his rods wherewith he smites them For in prosperitie they forget him Psal 73. so as their eyes stand out for fatnes they reioyce and keepe a coyle and can not abide to be brought into any good order The Lord therefore is faine to represse their pride and to teach them how to bow vnder his hand Lastly the Propâet here confesseth that himselfe the rest of the faithfull were prepared by the corrections of the Almightie to kisse the rod and to submit themselues to his gouernment and to put themselues vnder his protection for vnlesse the Lord maintaine his owne right and authoritie ouer vs with an out-stretched arme none of vs all will willinglie frame our minds aright to do him seruice Vers 10. Let mercie be shewed to the wicked yet he will not learne righteousnes in the land of vprightnes he will doe wickedlie and will not behold the Maiestie of the Lord. THe Prophet opposeth this sentence to the former for he had said that when the faithfull are afflicted or see others in the like case that they cease not for all that to rest in the assurance of Gods fauour and to hope constantlie in his help Now on the contrarie he saith that the wicked can not be brought to loue God albeit he labour to draw and knit them vnto him by all sorts of his benefits nay rather they become the worse although he shew himselfe most gracious towards them It may seeme then at the first blush that this verse should be contrarie to the former for it was there said that the iustice of God is knowne vpon earth euen then whilst he himselfe shewes that he is Iudge of the world and executes vengeance vpon the iniquities of men The wicked are bettered neither by corrections nor benefits But here he saith that the wicked can not be allured nor drawne by any meanes to serue God and so farre is it off that they are any thing the better for the stripes which they receiue that they waxe worse and worse and that whilst he lades theÌ dayly with his benefits for it is out of controuersie that all make not a right vse of afflictions Exod. 7.13 What vse I pray you made Pharaoh of the plagues wherewith God smote him did not the blowes which he felt make his heart the more hard But howsoeuer he spake generallie of the inhabitants of the earth before yet he only and properlie meant Gods elect I denie not but this benefit redounds sometime to hypocrites also to wit that they are now and then touched with the feeling of Gods Maiestie yea and they are often restrained from breaking out euen for feare of the whip Notwithstanding because the Prophet here describes the fruites of true repentance it must needs be that he should only meane the children of God when he speakes of the inhabitants of the earth Now some reade this verse by an interrogation thus Shall the wicked obteine fauor or Wherefore should the wicked obteine fauor As if the Prophet meant to say that they were vnworthie to taste of Gods mercie But for mine owne part I rather thinke that the wicked will neuer be taught to do well albeit God should allure them thereunto by powring out all his benefits vpon them The Prophet therefore here restraines that which he said before in generall termes And when he saith that they do wickedlie in the land of vprightnes he therein further amplifies the vnworthines of this ingratitude It was enough and too much that they had alreadie abused Gods benefits and made themselues more obstinate thereby but they made their sinne aboue measure sinfull when they dealt thus wickedlie in the land which God had hallowed Now he speakes only of Iudea albeit wee may also applie it to other Countries wherein God is now worshipped But at that time Isaiah could giue this title to none other because there was no knowledge of God but in Iudea For this cause he calles Iudea the land of vprightnes and thus I interpret it because the Prophet vseth the word Necochoth which is of the femenin gender and can no way be referred to men This land was adorned with this title in regard the law was in force there and for that the people were the peculiar chosen of God therfore the Prophet addes this to aggrauate the peoples vnthankfulnes
may take a thorow view of our selues Is it not strange that after so many miseries and afflictions which God hath vsed to purge out our corruptions that the Church should yet notwithstanding be so impure But such is our frowardnesse that wee kicke against the prickes so that howsoeuer the Lord indeuors by all meanes to correct our vices yet we not onely frustrate the same by our rebellions but daily gather new defilements to the former wherewith we were spotted before It is no meruaile then if men now adaies are so hardened and wax worse and worse notwithstanding the Church hath been so manie waies humbled for Isaiah affirmes that the people in olde time did the like Now whereas the Lord ouercame so great and execrable a villanie by his soueraigne bountie and did still preserue his Church we must needes acknowledge that this came to passe by his secret purpose far besides the expectation of any for he shall preuaile but little with vs if he onely vse ordinarie and common remedies From this place also it appeeres how sottish childish the Papists are in their brags The sottishnesse of the Papists assertion The Church cannot erre discouered who haue euer in their mouthes the Church the Church vnder the title of their Priests Bishops Prelates their authoritie resist the open and manifest Scriptures as if forsooth these holy orders could neuer erre Indeede they would make vs beleeue that they haue the holy Ghost shut vp in their braine as if they were the body represeÌtatiue of the whole Church which is neuer forsaken of God But here we see what Isaiah saith of the Prophets and Priests of his time whose calling was far more excellent then was the calling of anie of their shauelings Doubtlesse if euer there were a true Church of God it was amongst the Iewes and the calling of the Priests of that time was approued of by his word for which these haue not so much as a syllable And yet he shewes that euen they were no only corrupted in maners but erred also in vision and in iudgement and not only that but the Prophets also whom God raised vp extraordinarilie to be helps vnto the Priests in regard of their negligence euen these became blinde in their reuelations and in that holy ministrie of teaching and instructing the people What is more vaine then then vnder the pretext of a titularie office to exempt themselues from erring when as yet in the meane while they haue not only forsaken the Lord and all true religion but haue also troden vnder foot all honestie and yet are not ashamed to defend their tyrannie by all the meanes they can Vers 8. For all their tables are full of filthie vomiting no place is cleane HE goes on with the similitude and represents out vnto vs as in a glasse the manners of such as are giuen to gluttonie for hauing once cast off all humanitie they not only become like brute beasts but plunge themselues into all filthines Doubtlesse it is an odious and vile spectacle to see tables bestrawed with vomitings and therefore Isaiah vnder this figure shewes that the whole liues of these people were very noysome and vnsauorie Yea we may safely coniecture that the Prophet in a word meant to say That things were whollie corrupted and prophaned amongst the Iewes so that if any one approched but neere to their tables he should find nothing but drunkennes and filthie vomiting that is to say he that should obserue their cariage should see no part thereof free from loathsome vices and impieties And as for the doctrine which of all other was the most pretious truly that was so corrupt that it stanke no lesse then if it had beene defiled with spewings and excrements Now it is not my purpose to soare aloft into allegories heere as some doe Vers 9. Whom shall he teach knowledge And whom shall he make to vnderstand the things that he heareth Them that are weaned from the milke and drawne from the breasts THe Prophet in this place with great astonishment shewes that the peoples disease is growne incurable and that God had no more fit medicines left in store to heale them in regard he had but lost all the labor and cost which he had spent to recouer them Truely behold heere the most soueraigne remedie that God can vse when he seekes to call such as are gone astray out of the right way neuer ceasing to call vpon them that erre to that purpose but when this takes none effect what hope is left of their recouerie that refuse to be ordered by those meanes that should do them good He complaines then that God is driuen to his shifts as it were in regard the people were become so senselesse that they would not endure he should cure them and therefore he compares the Iewes to little children lately wained or to such as begin to prattle vpon whom a man should lose his labor that should endeuor to teach them any thing S. Peter for good cause exhorts the faithfull to draw neere and as newborne babes to suck in the sincere milke of the word that they might grow thereby 1. Pet. 2.2 for a man will neuer shew himselfe teachable vnlesse he puts off that rebellion which all of vs haue brought with vs from our mothers wombs But the Prophet here condemnes another kind of Childhood to wit when men be so besotted in their vices that they meditate no more in the heauenlie doctrine then if they were become starke idiots And therefore some fondlie ioine this verse and that place of S. Peter together for they make the Prophet speake as if the Lord should be brought in seeking such disciples as were emptied of all pride and were become like children lately weaned But he rather complaines that his doctrine was published in vaine being propounded as a matter of wonderment to fooles and vnwise who yet are not children in malice but in vnderstanding as S. Paul saith 1. Cor. 14.20 It will also appeere by that which followes in the text that howsoeuer they could not comprehend his doctrine yet that God was not to be accused of ouer great seueritie if he reiected them and would no longer lose time in speaking as to deafe eares Vers 10. For precept must be vpon precept precept vpon precept line vnto line line vnto line there a little and there a little THis verse sufficientlie manifests that the Lord complaines as one that had lost all his labour in teaching a people obstinate and vnteachable Simile For the case was all one as if a man should take vpon him to instruct little children to whom he must repeate the letters ouer and ouer who yet immediatlie forget what was taught them For although the Master should spend a whole day in teaching them a letter yet the next day he must begin his labour afresh and so the next to that likewise and yet he shall gaine nothing by it albeit he
owne neckes for it came to passe by his iust iudgement that Satan drew them on by little and little with his sweete baites till hee had caught them fast in his nets But in the end it was euident that they were not onely depriued of that succour which they expected but were also sharplie corrected for their presumption and infidelitie The Prophet threatens them then that the Egyptians shall not onely deceiue them as it often falles out that the wicked either giue vs the slip when we haue most neede or doe treacherously betray those whom they haue set a gog with faire promises but that they should stand them in no stead although they did their best indeuours to keepe that faith which they had promised For let men do the vtmost they can for vs Men can doe vs no good further then it pleaseth God to blesse their indeuors for our good yet in as much as the issues of all things rests in the hands of God we shall receiue no benefit thereby vnlesse God bee pleased to adde his blessing When the Prophet spake this it was verie doubtfull and hard to bee beleeued that so mightie a people should bee vnable to giue them helpe but we ought to hold it for a sure principle A Principle that all the comforts which the world is able to set before vs shall turne but to smoke vnlesse the Lord be fauourable and mercifull vnto vs. Vers 6. The burthen of the beasts of the South in a land of trouble and anguish from whence shall come the young and old Lion the Viper and fierie flying Serpent against them that shall beare their riches vpon the shoulders of the Coltes and their treasures vpon the bounches of the Camels to a people that cannot profit HAuing inueied against the consultations of the Iewes in seeking helpe from the Egyptians he now scornes them for the large expences and great paines which they were at to bring this about and therefore he denounceth the same curse which he did in the beginning of the Chapter because they foolishly busied themselues much in trangressing Gods commandement He mentions the South because they passed thorow the South Country wherein Egypt was situated from Iudea And in regard of the way thereunto he calles the beasts and speakes to them the rather to shame men who were become senslesse and would heare no admonitions at all He therefore shewes that the effect of this prophecie shall extend it selfe to the very brute beasts seeing men did shut their eares against it For seeing this people did proudly contemne these threatnings the Prophet doth for good cause direct his speech to the Horses and Camels who though they were destitute of reason yet should they perceiue that God spake not in vaine Furthermore the Prophet shewes that Egypt vpon which this people thought to build their perfect happinesse should proue a land of trouble and affliction euen to the verie beasts The way was long and tedious yet they spared no cost to satisfie their inordinate lusts yea they were so violently ouerswayed and caried away therewith that no distance of place nor length of way could possibly coole or abate the same Now Isaiah threatens them with a speciall iudgement besides the former incumbrances which should catch hold vpon them to wit that wild and cruell beasts that is the young and old Lion should meete them Which was no new nor extraordinary accident vnto them that trauelled betweene Iudea and Egypt Therefore hee heere notes out some thing more rare and dangerous to wit that besides the sore trauaile discommodities and charges which they should be at God in his iustice would meete them with such misfortunes that in the end they should miserably perish This doctrine ought to be applied vnto vs who are too much wedded to the verie same vice for as soone as any shew of danger ariseth wee by and by hasten to vnlawfull shifts imagining that they shall doe vs good albeit we know they be condemned of God Is it not great reason then that if wee will needes partake with this people in their sin that wee also should share with them in their punishment vnlesse we preuent the same by repressing our stubburnnesse and vnbeliefe by Gods word We ought also to obserue and take heede of this folly which caries vs away in such wise that we care for no cost nor refuse any paines whatsoeuer to satisfie and accomplish our ouer great fond and furious lust Whilest we were captiues vnder the Papacie we had too wofull experience hereof trotting hither and thither Men will take great paines to fulfill their owne lusts but none at al in yeelding obedience to the Gospell and made long and wearisome pilgrimages to diuers Saints when as yet the most tedious iournies were easie and light vnto vs but now when wee should yeeld obedience vnto God and beare the light yoke of Christ wee can indure no paines at all Vers 7. * Or Surely For the Egyptians are vanitie and they shall helpe in vaine Therefore haue I cried vnto her their strength is to sit still THis verse containes in it the exposition of the former sentence for he denounceth and repeates but the same thing as it were to wit that the Egyptians shall stand the Iewes in no stead albeit they weary their bodies and empty their purses neuer so much in seeking helpe at their hands As if hee should say Egypts strength shall be vnprofitable vnto you notwithstanding they should do their vttermost and imploy all their power to that end Thus the Iewes should be vtterly frustrated of their hopes and to their great griefe should find themselues much deceiued The letter Vau here signifies For or Surely as I haue translated it In the next place he shewes that the Iewes haue nothing to say for themselues in that they were thus giddy headed to runne into Egypt and that they were vtterly vnworthy of pardon in regard they would not repent but wilfully and wittingly posted downe thither albeit they had been admonished to tarrie at home For I refer this crying vnto Ierusalem to the persoÌ of God wherein he complaines that he did but lose his labour in seeking to reclaime them by so many and plaine admonitions therewithall shewing that it was not without good cause that he had forewarned them to sit still for he therein sought to preuent the afflictions and calamities which otherwise he foresaw would surely fall vpon them But whence I pray you sprang this vnquietnesse Truely from this that Ierusalem would not beleeue the word of the Lord. In a word he shewes that meere rebellion of heart pricked them forward to trot into Egypt Why so Because they might haue liued in safetie if they would haue taried at home The verbe to crie signifies that they were not onely admonished by words but also by stripes whence it appeares that their obstinacie and rebellion was the greater He takes sitting still here to remaine
despised and reiected so as he hath no more audience This the wicked cunningly dissemble because they are ashamed to confesse so great a wickednesse against themselues but it goes neuer the better with them for all that For God wil be heard by those to whom he hath giuen commandement to speake vnto vs Would wee obey Gâd let vs shew it by our obedience to the doctâine of the Prophets and Apostles and to publish that doctrine which is contained in his word Ought he then to be heard Is any reuereÌce due vnto him Let vs shew it in imbracing his word as it is contained in the writings of the Prophets and Euangelists Which I wish should be well noted to vphold the credit of the word for those that reiect it doe as much as if they denied God to haue any being Againe the cause of such impietie is here touched which doubles the fault to wit because God flatters vs not in our sinnes but performes the office of a good and expert Physitian Men desire to be flattered and cannot willingly indure that God should threaten them thence proceedes this hatred and reiection of the word thence comes that furious war which they raise vp against the Prophets whose threats and reprehensions they can by no meanes indure For what cause should men haue to reuolt from God and from vnder his rule and gouernment were it not that they please themselues with the mists of errors and hate the right way The Prophet therefore fitly ioynes these two thigs together first the contempt of heauenlie doctrine secondly the hatred of vprightnesse Vers 12. Therefore thus saith the holy one of Israel Because you haue cast off this word and trust in violence and wickednesse and stay thereupon HE addes the chastisement of this impiety to wit that they should not escape vnpunished because they refused to heare the Lord speaking vnto them which contempt he expresseth the more fully by the verbe to Reiect or to disgorge He calles it this word vsing therein a word demonstratiue in regard that men willingly forge vnto themselues a word agreeable to the manner and course of their owne life but they will giue God no audience when hee speakes Afterwards hee opposeth Gods milde summoning of them and an exhortation to a quies rest against their turbulent enterprises saying You trust in violence and stay thereupon The word Oseq signifies rapine and extortion in things appertaining to mens substance others translate Riches ill gotten others Slander or misreporting but they expresse not the Prophets meaning sufficiently For mine owne part I refer it not to Riches gotten by wicked practises but rather to the pride and rebellion wherewith this people were puffed vp Violence and wickednesse The word iniquitie afterwards added is not to be restrained to iudgement because as I thinke it hath a larger scope for by these two words the Prophet meant to set forth the impudencie of the wicked who proudly and insolently exalted themselues against God Why so Because they would alwaies do what them listed and withstood him and his sacred will And as the Poets fained that the Giants made war with God A fiction of Poets so these resisted him when he threatned perswading themselues that they were able to make his force to recoile by their pride and ouerweening Vers 13. Therefore this iniquitie shall be vnto you as a breach that falleth or a swelling in an high wall whose breaking commeth suddenly in a moment THis is the sentence touching their punishment which Isaiah sets forth by a goodly similitude for he compares the wicked to a wall that is cracked or swollen Now as the swelling of a wall shewes that it is readie to fall because it cannot long stand vpright vnlesse all the parts be equally knit together so the pride and insolencie of the wicked is an infallible signe token of their present destruction for the more they are puffed vp the more sudden shall their downfall be And as they are full of wind so it is not possible but being ouercharged therewith they must forthwith breake in sunder Hee bids them therefore to exalt themselues and to behaue themselues malapertly against God if they will but in conclusion hee will quickly ouerturne your pride presumption for it is nothing else but a bubble ful of wind Hence we are to be admonished that there is nothing better for vs then that wee wholly submit our selues vnder God and so to gather in all our spirits that we bind our selues perpetually to doe him seruice For whosoeuer hee be that shakes off this humilitie and growes proud must needes breake in sunder with gathering in ouer much wind The Lord indeed for a time suffers the wicked to swell and make their great risings and ouerflowings appeare that in the end they might pull ruine and destruction vpon themselues by their pride and vaine boastings Vers 14. And the breaking thereof is like the breaking of a Potters pot which is broken without pitie and in the breaking thereof there is not found so much as a shard to take fire out of the harth or to take water out of the pit WHen a wall falles downe yet there remaines some remnants of the ruines thereof and besides the stones will serue for some good vses yea that which is fallen may be reedified But our Prophet prophecieth here that those which shall behaue themselues thus rebelliously and proudly against God shall perish in such sort that they shall neuer be healed so that the remainder shall be vtterly vnprofitable He therefore vseth a similitude taken from an earthen vessel whose broken peeces can neither be made vp nor gathered together againe Which threatnings ought greatlie to moue vs to imbrace the word of God with all reuereÌce when we heare that so horrible punishments are prepared for those which despise the same for the Prophet shewes that they shall be whollie destroyed and vtterlie confounded and takes away all hope of their restauration And good reason For wee see how the contemners of God cease not dayly to set vp their Creasts notwithstaÌding they haue had the foile three or foure times Why so Because nothing is more difficult then to pluck from out of their hearts that false confidence which was fast rooted therein Vers 15. For thus saith the Lord God the holie one of Israel In rest and in quietnes shall ye be saued in quietnes and in confidence shall be your strength but yee would not HEre the Prophet shewes one speciall touching the contempt of God For when hypocrites are generallie admonished it toucheth them little or nothing at all the Prophets therefore vnto their generall doctrines adde particular applications The prophets are wont to descend from generall doctrines to particular applicatioâs touching in a speciall maner the conuersation or those with whom they had to doe and so alwaies aimed at some certaine marke or end For his aduersaries might thus cauill and say Wherefore
principall fruit of our reconciliation with God stands in the inioying of faithfull Teachers yet because the common people had suffered much want Isaiah fitting his speech according to their weaknes giues theÌ therin a taste as it were of Gods fatherly goodnes in mentioning great plenty of all things By the words bread and water hee signifies an extreme pouerty and want of outward things and therefore hee addes aduersitie and affliction Now in stead of this penurie he promiseth to send them fruitfull increases which he expresseth vnder the word Raine For hee takes the cause for the effect as if he should say The earth shall be exceeding fruitfull in which phrase of speech the Prophet also had respect to the situation of that Country which waited for no other meanes to make it fruitfull but the raine which fell from heauen for it was not watered by the ouerflowing of riuers or fountaines See Deus 11.10 but onely with raines Isaiah therefore shewes that the Lord will send abundance of those fruits which otherwise he could haue diminished or taken away by barrennesse In any wise therefore let vs learne to comfort our soules with these and the like promises when wee shall in anie sort feele the hand of our God heauie vpon vs. Vers 21. And thine eares shall heare a voyce behind thee saying This is the way walke yee in it when thou turnest thee to the right hand and when thou turnest thee to the left THe fruitfulnesse of the land whereof hee spake before ought to bee esteemed a good blessing of Good But behold here the chiefest cause of ioy and gladnesse to wit when God vouchsafes vnto vs the wholesome sincere milke of the word for our soules For there is no famin of bread that ought so much to affect vs with feare and perplexitie as the famin of Gods blessed word The famin of Gods word a famin of all famins And indeed looke how much more precious the soule is then the body so much the more ought we to feare that famin aboue all other famin as also another Prophet telles vs Amos 8.11 Our Prophet then promiseth vnto the Iewes a benefit But the inioyiâg of it a benefit of all benefits False Prophets would be taken for the onely Doctors of the Church aâoue all benefits the greatest What is that They shall now bee fed with the word of God which had been exceeding scarce amongst them before The false Prophets I deny not will boast that they also haue the word yea with greater boldnesse many times then the faithfull Teachers themselues They forsooth will be taken and held for good guides euen whilest they lead men into error and at last plunge them with themselues into euerlasting perdition But the word which shewes vs the direct way comes of God alone True doctrin it selfe shall auaile vs nothing at all vnlesse God giue vs eares to heare it And yet if he did not therewithall promise to giue eares to heare it the word of it selfe shoud little auaile vs for so he should indeed speake but to deafe eares neither should we perceiue ought but a confused sound When he saith therefore that hee will be behind vs as a guide wee may thereby perceiue that God will not suffer his word to be spoken to vs in vaine but will so worke inwardly vpon our judgements and affections that they shall bee bowed to a true and willing obedience For all of vs naturally are vnteachable so that we stand in need to bee wholly reformed by the worke of the Spirit And therefore the word shall heare is of great weight in this place Now he compares God to a schoolemaster who sets his schollers before him that hee may the better teach them and keepe them in order wherein vndoubtedly hee shewes the great affection and exceeding care which he hath ouer vs in that he contents not himselfe to goe before vs but also to watch vs at euerie turne with his gracious eye God not onely vouchsafes to teach vs but to watch and attend vs with a gracious eye whither soeuer we goe Moreouer the Prophet shewes that those which follow God shal neuer goe out of their way For by the verbe exhortatiue walke yee in it hee addes some reliefe to helpe our perseuerance lest some difficultie or other might slake our course as it often falles out Obiect But that which he addes of the right hand and the left may seeme absurd in regard that when Moses shewed the people the way in which they should walke hee therewithall forbad them to turne either to the right hand or the left Deut. 5.32 17.20 For that way is straight and no man ought to seeke out any by-waies What might be the meaning of our Prophet then Ans What is meant by the right hand and the left in this place I answere hee mentions the right hand and the left in this place in another sense then Moses doth For it is taken here for all sorts of counsels which wee ought to aduise of which are diuers in regard of the diuersitie of occasions that we meete withall and according as euerie one meetes with sundry difficulties and agreeable to his affaires and occasions he is to take aduice and deliberation Thus hee calles right hand and left all the actions of life whatsoeuer to the end that in all our enterprises wee might haue the Lord for our guide and that we might put nothing in execution till wee haue called vpon his name whether we turne to the right hand or to the left Hence we gather an exceeding comfort and consolation to wit that the Lord will be with vs in our enterprises and will direct our way before vs whither soeuer wee turne prouided that wee willingly stray not out of that path which he hath laid before vs. Vers 22. And yee shall pollute the couering of the images of siluer and the rich ornaments of thine images of gold and cast them away as a menstruous cloth and thou shalt say vnto it get thee hence HEnce it appeares that this direction which God will giue vnto his Saints shall not be in vaine for hauing abandoned their false worship they shall giue themselues to the true And the Prophet plainly mentions their externall profession of pietie when they shall make it appeare vnto all that they haue renounced idols and all idolatry For seeing images are instruments of idolatrie and superstition Images instruments of idola ry Such as be truely conuerted vnto God must of necessitie abhor and detest idols Faithfull Princes oght to imiâate Iehues example in polluting prophaning idols and idolatrie therefore those who are truly conuerted vnto God must needs abhorre and detest them yea and as much as in them is prophane and pollute them as we read Iehu did who prophaned the Altars of Baal and made a sakes of his Temple 2. King 10.27 Fatihfull Princes and Magistrates ought to follow his example
vanitie The wicked and the godly corrected alike but the one as drosse to be burnt vp the other as pure gold to be preserued for the Lords vse let vs feare lest if the Lord find nought in vs but chaffe he also cast vs vpoÌ the dunghill Note also the difference betweene the children of God and the wicked both are chastised alike but yet diuerslie How so The one to be kept and preserued as pure gold the other as drosse to be burnt vp and consumed Vers 29. But there shall be a song vnto you as in the night when a solemne feast is kept and gladnes of heart as he that commeth with a pipe to go vnto the mount of the Lord to the mightie one of Israel HE shewes that all the euils wherewith he threatned the Assyrians should turne to the saluation of the Church Why so Because God would no lesse seuerely punish the iniuries done to his children then if they had been done to himselfe And thus he sets forth his fatherlie loue and his inestimable good will towards vs in that he vouchsafes to take armes euen in his owne person as it were for our defence Whence we may gather Threatnings pronounced against the wicked in the holy Scriptures serue greatly for the comfort of the faithfull that all the menaces so frequent in the holy Scriptures serue much for the consolation of the faithfull In the next place he saith that this shall be an holie song and compares it to those that were vsed in solemne feasts the rather to stirre the faithfull vp to thanksgiuing and to teach them how to order their ioy and reioycing For it is not enough to reioyce If our ioy be not in the Lord it is a vaine and profane ioy vnlesse our ioy be directlie in the Lord whose glorie should alwaies be the marke and end we aime at therein otherwise our ioy should neither be good nor acceptable vnto him but rather prophane and vaine Now because the Iewes began their feast daies at the sun setting The Iewes vsed to begin to celebrate their feasts the euening before and therefore began to celebrate them as soone as it was euening he saith that this song shall be as in the night And he yet further expresseth the manner of their ioy to wit that they shall not leape nor skip after the custome of prophane persons but shall lift vp their hearts vnto God resting in him alone whom they shall acknowledge the sole author of all benefits By the mount he meanes the Temple which was built vpon it He calles God the strength of Israel because the Iewes receiued their redemption from his out stretched arme as also because they dwelt in quietnesse vnder his mighty protection herein aduertising them that they could haue no safetie for the time to come but by putting their trust in his strength For alas as soone as we perswade our selues that wee haue any strength of our owne The mightie one of Israel we forthwith bereaue God of this title which indeed none but the humble meeke can giue vnto him who are stripped of all their owne strength and power Vers 30. And the Lord shall cause his glorious voice to bee heard and shall declare the lighting downe of his arme with the anger of his countenance and flame of a deuouring fire with scattering and tempest and hailestones HE confirmes that which he said before of the iudgement of God against the Assyrians and describes it vnder a figure as hee and the rest of the Prophets are wont to do For whilest God seemes to hold his peace and plagues not the wicked forthwith either we thinke he sleepes or that he wants sufficient power and thus wee are distracted with diuers and doubtfull thoughts And albeit he shewes vs some one example of his iudgement yet by reason of this sottishnesse or rather vnthankfulnesse which naturally possesseth vs we wittingly put a vaile betweene by one deuice or other to darken the glory of God For either we attribute it vnto fortune or to the policies and subtile inuentions of mans braine so as we will neuer in good earnest ascribe the same wholly vnto God vnlesse he constraines vs vnto it by force This is the cause why the Prophet contents not himselfe to haue once affirmed that Gods vengeance should fall vpon the Assyrians but also in this place is diligent to paint out the same in liuely colours repeating the same thing with greater vehemencie His meaning is then that this destruction of the enemie shall bee so famous that men shall be constrained to heare the voice of God that is to say to acknowledge his iudegmeÌts and to confesse that this desolation indeede was from his hand euen as if himselfe had vttered the same from heauen with his liuely voice in all mens hearing The sum is then that the matter shall bee so euident that all shall confesse this destruction came from the mouth of God to wit from his ordinance He begins with the voice of God to the end we might know that he gouernes whatsoeuer is done in the earth And therewithall he extolles the efficacie of his doctrine in which the people were to rest till it should bring forth these effects in the appointed time But for as much as the effect incontinently followes this ordinance and voice of God therfore the Prophet addes the lighting down of his arme Gods voice and the lighting downe of his arme goe together For these two things must alwaies bee ioyned together it being vnlawfull once to imagin that God is like vnto men who suddenly taking a thing in hand in the end leaue it vnperfected No looke what he ordaines that he executes for his hand or arme is neuer separated from the words of his mouth On the contrary hee neuer doth any thing rashly but that which hee hath ordained before so as all the crosses which hee sends are so many documents to vs of his equall and iust dealing In the end of the verse hee sets forth this vengeance of God vnder figures that by the horrour thereof the Iewes might raise vp their faith on high with so much the more courage for it was a great consolatioâ vnto them notwithstanding the sharpe scourges which they felt to know that their enemies soone after should drinke off this cup euen to the very dregs But away with the dreames of the Rabbines who from this place gather that the Assyrians were indeed smitten with thunder for such a coniecture is most friuolous The Prophet keeps his ordinary course and by these similitudes describes Gods fearfull iudgements in regard that wee are too slow yea altogether vnfit to comprehend them Therefore to awaken our dulnesse wee had need to heare of deuouring fire of thunders floods and deluges of water The vse of the former similitudes which because they are things abhorring to nature they vsually touch vs the more to the quicke in which respect
he is the deliuerer of his Church And when he freed Ierusalem from the siege which was after laid before it he did therein as in a glasse present also vnto the Iewes an image of their spiritual deliuerance It is he alone then which will destroy our spirituall enemies Our help stands only in the name of the Lord that made heauen and earth In vaine therefore shall we seeke other helps and remedies and in vaine shall we rest vpon our owne strength which is nothing for we shall neuer ouercome nor be Conquerors but by the leading and help of our God His yong men His meaning is that the Lord will so manifest his might against the Assyrians that the hearts of young men which are wont to be couragious shall quaile and melt as waxe For in as much as yong men haue lesse experience then those that are old they are more rash and headie But the Lord will easilie coole their heate when the houre is come in which he will deliuer his seruants See to this purpose Chap. 40. â0 This is the cause why Isaiah made speciall mention of yong men as if he had said the flower or strength Vers 9. He shall flee for feare into his fortresse and his Princes shall be feared with the banner saith the Lord who hath a fire in Zion and a furnace in Ierusalem NOw he speakes of Sennacherib who being swallowed vp with feare should shamefullie flee into his fortresse in Nineue as into his nest He addes that his Princes who should incourage the rest of the souldiours shall be so surprized with astonishment that they shall neither dare to take vp their weapons nor to ioine issue as they say but shall flee the Standard To conclude he shewes that he is Gods Herald to proclaime this Edict that the Iewes might in no wise doubt nor dispute of the euent as they were wont as also that they might not afterward forget so great a benefit neither attribute it vnto fortune In the end of the verse if we reade as some translate Whose fire is in Zion the sense will be that God hath a power of fire to deuoure his enemies Notwithstanding I thinke the relatiue Asher is superfluous or ought to be translated in the nominatiue Qui because God is properlie called fire in respect of the Assyrian whom he will consume Now because he speakes of fire some referre it to the Sacrifices but this interpretation is farre fetched neither hath it any good ground For mine owne part I doubt not but his meaning is to say That the Lord hath a fire to consume the Assyrian or that God himselfe is as a fire so as he closely compares the Assyrian to straw or stubble He also saith that this fire is kindled and maintained in Zion and in Ierusalem that is to say in the middes of his people to shew that the wicked shall not escape vnpunished for persecuting the Church of God For they shall one day feele him their Iudge who stands in the middes of his Church which for the most part is thought to be destitute of all help The summe is that Gods vengeance is prepared for the wicked which haue not ceased to molest his people and that the Lord will not reuenge for his owne sake only but for his elects sake also Let vs reioyce in this consolation God will euermore be a consuming fire to consume the aduersaries of his Church and howsoeuer we seeme destitute of succor and exposed to all dangers yet let vs euermore assure our selues that our God will be as a consuming fiâe against our aduersaries THE XXXII CHAPTER Vers 1. Behold a King shall reigne in righteousnesse and the Princes shall gouerne in iudgement The Churches glory begins at the establishing of a well ordered ciuill policie HIs meaning is to say that God will yet bee good vnto his church so as he will restore it vnto the former estate Now the best way to bring it thereunto is when ciuill policie is rightly administred and all things ordered according to iustice and equitie No doubt this prophecie belongs to Hezechias and to his reigne vnder whom the Church was reformed and brought againe into her first glory for before she was miserably scattered That wicked and cursed hypocrit Ahaz had corrupted all after his own fantasie and had ouerthrowne both the ciuill and ecclesiastiâall policie The prophecie extends it selfe first to Hezechias Next vnto Christ of whom Hezechias was a figure The Prophet therefore promiseth another King to wit Hezechias who by his iustice and equitie should set those things in order which before were confused In a word he here sets forth the happie state of the Church as in a glasse which seeing it cannot bee erected without Christ it is therefore certaine that the things here spoken of ought to be referred to him of whom Hezechias was but a figure both touching his office and Kingdome He mentions iustice and iudgement according to the vsuall phrase of the Scripture which by these two words vnderstands a well ordered gouernment for iustice signifies equitie and moderation and vnder the word iudgement is comprehended that part of equitie by which the good are maintained and preserued from the violence of the wicked It is very certaine that the office of a good Prince A good Prince must carefully prouide for the florishing estate both of Church and Common-wealth stretcheth it selfe further then iustice and iudgement for he ought principally to vphold the honour of God and the purity of religion but the Scripture is wont to expresse the whole obseruation of the Law vnder the duties of the second table For if we abstaine from violence if as much as in vs lies we labour to releeue the poore and oppressed if we hold the band of peace one with another To abstaine from offring violence to releeue the poore to be at peace with our neighbours good signes of the feare of God It is needfull for a good Prince to haue good counsellers about him Nerua wee therein giue good testimonie that the feare of God is in our hearts from which such fruits of faith doe spring forth Vnder a part then the Prophet hath comprehended the whole But it is not without cause that hee mentions Princes Why so It is not enough that he himselfe bee a good King vnlesse hee also haue good gouernours counsellers about his person For it often falles out that the people behaue themselues leaudly vnder good Kings as we reade of Nerua vnder whose raigne euey one might doe as he listed so as the condition of many was much worse at that time then in the daies of Nero Nero. for the carelesnesse of one onely gaue occasion to many to become wicked Kings therefore ought to be furnished with good gouernors Good gouernours eies eares and hands to Kings which may be as eyes eares and hands to his body in helping him to order things aright
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 wheÌ 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
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 fâeed 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 renouÌce 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
other benefits wherewith the faithfull are inriched soone after the establishing of Christ his Kingdome as if hee should say You shall not neede to feare any want after you be reconciled vnto God through Christ for plentifull and perfect felicitie streames from him vpon vs. But these things the Prophet sets before vs vnder borrowed speeches Wee are poore and beggerly âill God inrich vs with Christs benefits First he saith the vvaters are digged For whereas all things were barren before now there should be great abundance How poore and beggerly are we then vnlesse God for the loue which hee beares to Iesus Christ powres out his blessing vpon vs which Iesus onely brings with him from his heauenly Father and then imparts it to the members of his body I denie not but the wicked thriue wonderfully in outward abundance but all is accursed of God because they are out of Christ from whom onely flowes that true and sauing influence of all riches Truly it were much better to wish death Death is rather to be wished then that abundance with which we must needes swallow Gods curse rather then the abundance of wine and oyle with which wee must needes swallow the curse of God When Christ then shall beginne to manifest himselfe then shall riuers and waters flow forth to the healthfull vse of the faithfull Vers 7. And the dry ground shall be as a poole and the thirstie as springs of water in the habitations of dragons where they lay shall bee a place for reedes and rushes HE confirmes the former sentence to wit that Christ shall come to satisfie his chosen with abundance of all good things Why so Because waters shall issue and flow out of the dry ground But we must remember what I said erewhile to wit that the Prophet here desciphers out vnto vs an image as it were of euerlasting happinesse for howsoeuer this outward change appeared not visible to the eye at Christs comming yet Isaiah not without good cause affirmes that vnder his gouernment all things shall be fruitfull for hee hath said before that without him all things are accursed vnto vs. This whole world will bee but as a parched heath and wildernesse The world but a wildernesse without Châist Psal 67.9 7. Psal 84.11 where lions dragons and wild beasts range after their pray vntill the kingdome of our Lord Iesus Christ bee erected and set vp amongst vs let it bee once established the faithfull shall feele no want at all The Lord did set his seale to the truth of this doctrin wheÌ he deliuered his people out of Babylons captiuitie Yet we are to seek the accomplishment of this prophecie in Iesus Christ who sets all things that are out of frame in their perfect estate againe For that deliuerance was but a darke shadow of this and yet wee are not to seeke the full accomplishment of this promise in this world neither because as our blessednesse consists onely in hope so must wee frame our mindes to wait for the same till the last day As our full blessednesse consists in hope so must we patiently wait for the same till the last day when wee shall be put into the full possession of our happinesse which now for the present is hidden as it were from vs. It sufficeth vs that God giues vs some sweete taste thereof in these our conflicting daies that with the greater affection wee might learne daily to aspire to that full felicitie which is reserued for vs in the heauens Vers 8. And there shall bee a path way and the way shall bee called holy and the polluted shall not passe by it for he * Or shal go shall be with them and walke in the way and the fooles shall not erre THe Prophet promiseth the Iewes heere that they shall bee set at libertie to returne home againe into their country to the end that being afterward carried captiue into Babylon they might not imagin it to be a perpetuall banishment And yet me thinkes this sentence should extend it selfe further For as heretofore hee promised them abundance and store of blessings Vers 7. where there was nothing but barrennesse so he saith now that the place where none dwelt shall be inhabited and frequented by multitudes To bee short that Iudea shall be in such league and amitie with other nations that one of them shall mutually passe to the other without any danger at all for where places are not inhabited what traffique can men haue there You shall see no man passe to and fro there He saith then it shall come to passe that the Iewes shall haue egresse and regresse as we vse to speake to traffique with others after they are come home and shall bee setled in their Country But it is not without cause our Prophet addes that the way shall be holy For where there is much concourse of people vices and corruptions haue their swinge on euery side How could it bee auoided then but these great troupes must needs pollute the land yea and infect one another with a mutuall contagion The Prophets meaning is then that not only the land but the minds of men should be purged and renued by the benefit of Christ that both the one and the other which in times past were wont to be prophaned by their vncleanes should now be sanctified And yet we must keepe that in minde which I haue touched before to wit that the Iewes whose way shall be made holy should returne into their countrie again to serue their Redeemer therein As if he should say The land shall be purged from those filthie sinkes which in times past were in it that it may be inhabited by the true seruants of God He ads also a more ample exposition when he saith that no polluted shall passe by this land now hallowed by the Lord for his children As if he had said God will so separate the faithfull from the prophane that they shall no more be mingled one with another and this doubtlesse was to be esteemed as one of the principall blessings that the Church receiued But this is not accomplished in this life for hypocrits and contemners of God intrude theÌselues pell mell into the Church and many times hold great places in it and yet we may see some signe of Gods fauor this way when he takes off the scumme from his Church by diuers meanes The Church shâll not be fullie purged till the last day only we must wait for the full purgation of it vntill the last day yea euen the seruants of God theÌselues who are regenerated by the worke of his holy spirit are yet compassed about with many corruptions for albeit the Lord hath begun to sanctifie them yet it shall not be perfected in this life their old man is not whollie mortified but only tamed and repressed to giue way for obedience to the new Now because the Lord liues and reignes in them and subdues their lusts they are called
the heauenly life We may therewithall also note that the more we profit in the grace of God and prosper in the Church the neerer we are vnto him By the words of ioy and gladnesse he meanes there shall be such felicitie vnder the Kingdome of Christ that we shal haue ample matter of reioicing But wherein doth true ioy and gladnesse consist And surely the true and onely way to obtaine gladnesse is to feele that God is reconciled vnto vs whose fauor alone is sufficient to yeeld vs perfect felicitie yea so far as to make vs reioyce in tribulation Rom. 5.1 2 3. Contrariwise what can comfort or glad vs if God bereaue vs of this reconciliation Hence wee gather a sure doctrine to wit the faithfull cannot be said to reioice as they ought vnlesse they ioine praises vnto God therewith this spirituall ioy therefore must be distinguished from carnall and prophane ioy and delights into which the wicked plunge themselues for they reioice indeed but the issue shewes how dangerous this lasciuiousnesse of the flesh is when wee flatter our selues in the contempt of God It is not without good cause therefore that S. Paul calles this ioy spirituall for it consists not in the inioying of earthly things as in riches honours treasures which perish and come to nothing in a moment but this ioy is secret it hath his seat in the heart and out of it can it not be remoued nor taken away by any meanes whatsoeuer though Satan indeuors with might and maine vpon all occasions to disturbe and afflict vs. And therefore our Prophet addes verie well that it is euerlasting and driues away all sorrow for albeit the children of God do euery day vndergoe many anguishes yet so great is the power of their consolation which they haue by the Spirit that in the end it swallowes vp all sorrow and mourning We glorie saith Paul Rom. 5.3 euen in our tribulations now this glorying or boasting cannot be without ioy The Apostles went away reioicing from before the Councell that God vouchsafed them the honour to suffer rebuke for the name of Iesus Act. 5.41 I grant the faithfull are not exempt vtterly from sorrow nay they are oftentimes plunged in great distresses it is most true but they are not ouercome of them because by faith they looke directly vnto this redeemer by whose power they are more then conquerors For they may bee compared to one that being gotten vp to the top of some high mountaine Simile beholds the Sunne and is gladded with the brightnesse of it and in the meane while should see others vnderneath him below in the vallies so choked and stifled with fogges and mists that they could not behold this light The historie contained in the next Chapter and that which followes is as it were a seale set vnto the former prophecies THE XXXVI CHAPTER Vers 1. Now in the fourteenth yeere of King Hezekias Sennacherib King of Ashur came vp against all the strong Cities of Iudah and tooke them IN this Chapter and in that which followes the Prophet recites an excellent historie which is set as a seale vnto the doctrine of the prophesies before going touching the afflictions of his people in which also God promised to shew them mercy by repulsing the Assyrians that so hee might deliuer Ierusalem and the holy land out of their hands By this so manifest an effect then the people perceiued that the Prophet had not foretold these things in vaine Furthermore God had also a purpose to informe the posteritie to come albeit those which then liued had no lesse need of such a spectacle then their predecessors Our Prophet hath often threatned that Gods vengeance was at hand that the Assyrians taried but till God gaue them a signe to imploy themselues as his scourges in his seruice on the other side he published promises of consolation touching the Iewes to wit that God would succor them when all things should be brought to an after deale And these things were all fulfilled but the greatest part of the people closed their eies when they should haue beheld these famous iudgements of God nay which was worse they shamefully despised the succour which God offered them By all which circumstances their sottishnesse was altogether inexcusable The ends and vses of this history But this serued no doubt for the comfort of the little flocke who would not by their infidelitie cast disgrace vpon so excellent warnings but rather by beleeuing indeuoured to purchase credit vnto them for their sakes that should succeede And the Prophet for his part was hereby incouraged to hold on his course with the greater affection and with the more inuincible constancie when he saw before his eies that God did as it were from heauen so gloriously confirme the doctrine which he had preached And because the truth of God is neuer honoured according as it deserueth if it bee not furnished with infallible testimonies of his mightie power he being willing to relieue our infirmitie makes vs here behold as in a glasse his workes and word ioined together so that looke what the Prophet taught vpon earth God confirmed from heauen But his calling was then manifestly confirmed indeed when the Lord deliuered Ierusalem from the siege of Sennacherib all things being then in such a desperate case that the faithfull could not but confesse that they were rid out of death by his onely power Now yee see the reason why I haue said that this historie is as an authentique seale set to the former doctrines the which if it had been wanting would not haue bin beleeued In the fourteenth yeere It is not without cause that he notes this circumstance of time in which these things were done For Ezechiah had then established the worshippe of God in his Country and not content therewith he had also summoned the Israelites by posts and messengers sent from all parts with commandement that they should come to Ierusalem to offer sacrifices to forsake that their long reuolt that with one consent they might be reunited againe into their most holy faith serue God according to his word Read 2. Chro. 30 31.32 Chapters Euen when the Kingdome was brought into this good order to wit 2. King 18.4 when superstitions were abolished the Temple purged and Gods true worship erected and set vp Note then came the Assyrians to assaile Iudea who wasted the Country tooke the Cities and subdued the land vnder his command Ierusalem onely remained within which Hezechiah was mued vp as in a prison Let vs consider a little now in what dumps this good King and his subiects were cast for if we iudge of this calamity according to reason vnreformed a man would thinke that God did vniustly suffer his seruant to bee brought into such extremities because it seemed in some sort that his godlinesse nâght deserue protection at Gods hands and that hee should haue exempted him from all incumbrances because his whole desire
had been made acquainted from point to point with all his purposes and therfore scoffingly reproching him saith I perceiue thy consultations well enough but alas they are but vvords of the lippes Now this clause is diuersly expounded some reade Thou saiest thou hast not the words of the lips onely that is thou braggest not onely of eloquence but of courage and counsell Others Thou hast speech indeed but counsell and strength are fit for war But I approue not of them who take vvords for praiers for that would bee a sense constrained and too far fetched Thus vnderstand it then Hezekias hath words of the lippes that is to say hee tickles your eares with goodly discourses and sweete promises to keepe you from reuolting he hath indeed plentie of words as they say but of vvhat value are they to wage warre against a mightie potentate as if he should say I am not ignorant what Hezekiah doth nor vpon what principles he staies himselfe euen vpon sweete wordes but these are nothing worth to wage warre withall for counsell and strength are needfull for that It may also be well râferred to the Egyptians as if hee should say that Hezekias plaied the foole to suffer himselfe to bee gugled with faire promiâes For we need not doubt but the Egyptians were forward enough in promising mountaines and wonders although they were slow enough in performing anie thing Vers 6. But forasmuch as he will speake of this matter anon I willingly thinke that he derides Hezekias as one who being stript of all furniture fit for warre onely entertained his people with wordes full of vaine boasting Vers 6. Loe thou trustest in this broken staffe of reede on Egypt whereupon if a man leane it will goe into his hand and pierce it so is Pharaoh King of Egypt vnto all that trust in him IT is very likely that this is distinguished from the former sentence For hauing said that Hezekias entertained his people onely with glozing and flattering words thence concluding that his confidence was vaine he comes now to other particulars and indeuors by all meanes to weaken the hearts of the people that by the discouraging of them he might with the greater facility cause them to yeeld First he labours then to bring the King into disgrace with his subiects secondly he awakens the hearts of the subiects by telling them that the helpes vpon which they relied concerning Egypt should no way help them and therefore they were very vnwise to expect any succour thence First he compares Egypt to a staffe of reede because of their weaknesse then by way of amplification he addes that it is broken thirdly that it is so far from staying him that leanes vpon it that it will rather pierce his hand The summe of all which is that the confidence which the Iewes had in the Egyptians should not onely be frustrate but also hurtfull And no doubt but Rabshekeh had had good cause thus to tax them if Hezekias had indeed relied vpon the Egyptians But he falsly shamefully accuseth this good King of that whereof he neuer had so much as a thought And yet God in the meane while paied this rude and rebellious people home with this reproch which they worthily deserued in suffering so wretched a caitife thus to scorne their reuolt and disloialtie Our Prophet had sharply censured this offence before but his reprehensions were reiected euery one turned away his eares They that cannnot indure to heare Gods voice in the ministerie of his word shall be forced to heare of the same things by such as shall be little to their liking was it not good reason then that the Iewes who so vnworthily disdained the Prophet speaking vnto them in the name of God should be sent to schoole to such a Master as railing Rabshekeh was By this example we are admonished that it is no maruell if at some time vnbeleeuers who cast off the counsel of God which tends to their saluation setting light by all prophecies bee forced to heare these and the like flouts from their enemies with which Rabshekeh the Captaine of the Kings armie heere proudly and disdainfully scornes the Iewes Also we may see how great difference there is betweene the admonitions of the Lord What difference there is betweene the Lords admonitions and Satans reproches and the reproches of Satan When God would withdraw our mindes from trusting in the arme of flesh he pronounceth this generall curse Woe be to him that trusts in man That all the world being brought to nothing wee might content our selues with him alone But to incourage those whom before he had cast downe hee sets this remedie before them Blessed is the man that trusteth in the Lord and vvhose hope the Lord is c. Ier. 17.5 7. Contrariwise Satan accusing vs for our vaine hopes therewithal sollicites vs vnto dispaire drawes vs from euill to worse and in the end to vse vnlawfull meanes as Rabshekeh heere doth who scornes the hope which the Iewes had in the Egyptians helpe that hee might bring them from that to rest vpon God onely but hee puts the Assyrians betweene as if saluation could appeare from no place else He names Pharaoh but he also comprehends all Egypt Vers 7. But if thou say vnto me We trust in the Lord our God is not that he whose high places and whose altars Hezekiah tooke downe and said to Iudah and to Ierusalem Ye shall worship before this altar RAbshekeh vseth an argument which consists of these three members to wit either Hezekiah thinks himselfe strong enough to resist or hee lookes for helpe from Egypt or he trusts in God If he rest vpon his owne strength it is his solly for what is he in comparison of my master As for Egypt let him neuer expect helpe thence but rather hurt and losse His onely stay that he rests vpon must be the helpe of God but hath he not ouerthrowne his altars and abolished his seruice will hee not therefore rather punish then helpe him Rabshekeh then in a word strips this good King at once of all succour both of God and man Satans drift in this was not onely to pierce the heart of the King and to ouerwhelme him vnder the burthen of this affliction but also to stir vp the Commons who commonly are factious and inconstant to rebellion Many whereof no doubt yet doted vpon their old superstition and would easilie haue been drawne to a reuolt by this subtile deuice because the ancient religion forsooth which had long custome ioined with it was now changed by Hezekias who in their conceit was iustly punished for his rashnesse For example if any thing now fall out otherwise then well the Papists by and by cry out with open throats that it is a iust vengeance of God vpon vs because we haue beene so bold to abolish their traditions and ceremonies receiued for so many hundred yeeres Vers 8. Now therefore giue hostages to my Lord the
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 âhat 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.
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 coÌiecture 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 shârp 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
thee because he respects the Couenant which he hath made with Dauid We know there is nothing more hard then to cheere vp the hearts of such as haue deeply tasted of Gods wrath Nothing more difficult then to comfort the hearts of such as haue tasted deeply of Gods displeasure with good hope of mercie and to cause them indeed to feele that God is now become fauorable and gracious vnto them This confirmation therefore was necessarie to the end this good king being forlorne in himselfe might perceiue that life was to be restored him whereof he was in a maner vtterlie depriued because the promise touching the perpetuitie of the kingdome of Iudah could no way be broken Thus he being in a maner halfe dead by reason of this message Thou shalt dye the Prophet to incourage him puts him in mind of that promise which was then familiarlie knowne of all I haue sworne once by mine holines that I will not faile Dauid His seed shall indure for euer and his Throne shal be as the Sunne before me Psal 89.35.36 Vpon this boord or planck Hezekias casts himselfe to saue his life from shipwrack in these boysterous stormes for he speakes not of Dauid here as of a priuat man but as of an eternall King which had the promise whereupon Hezekias might stay himselfe I say eternall not in himselfe but in the blessed seed Now because this eternitie was to be manifested at the length in Iesus Christ of whom Hezekias and the rest of the kings of Iudah were figures he had good cause to hope well in regard himselfe was the sonne and successor of Dauid As often therefore as our sinnes do shut vp the way against vs from approching vnto God that we might haue part in his fauor let this preface be present before vs. For howsoeuer by our own default he be estranged from vs yet he is the father of Christ our head in whom our saluation lies alwaies hidden for vs. To be short God who a little before spake as a Iudge speakes now as a louing father by looking vpon the mediator Iesus Christ who euer appeaseth his anger Hauing left him way for hope he now tels him that his praiers were heard of God which doubtlesse should be as a goad in our sides to pricke vs forward to the dutie of feruent praier For albeit God of himselfe be carefull enough of our saluation and hath euermore preuented vs by his louing kindnesse and that not onely whilest we slept but euen before we were borne notwithstanding when he signifies vnto vs that all the benefits hee bestowes vpon vs are as the fruits of our praiers our slothfulnesse is vtterly inexcusable if being so liberally inuited to come vnto God we scorne to open our mouthes to call vpon his name Yet we must not thinke that our praiers doe therefore merit because God accepts so fauourably of them but in giuing that freely which of fauour he hath promised he addes this declaration of his liberalitie to the end he may the better exercise our faith For it is no small priuiledge to haue accesse into his presence at all times frankly to powre out our hearts before him and familiarly to cast all our cares and anguishes into his bosome Had not Hezekias praied at all yet the Lord no doubt would haue taken order by some other meanes that the gouernment of the kingdome should still haue continued in the stocke of Dauid but that which he was bound to doe in respect of his truth is attributed vnto Hezekias praiers to the end hee might acknowledge how great the fruit was he receiued from his faith which he exercised in his praiers The Prophet mentions his teares as a signe of his repentance and also of his zeale and affection not that they obtaine grace or that they can appease God of themselues but to shew that by meanes hereof praiers which proceede from affection are distinguished from those which proceede from the lippes onely Praiers which proceed from affection distinguished from those that proceed from the lips onely Obiect In the last place hee addes that God prolonged the daies of Hezekias fifteene eeres which at the first might seeme absurd because we are created vpon condition not to passe one iot or tittle of that time which God hath set downe as Iob saith Thou hast set him his bounds Ans which he cannot passe Iob. 14.5 But the solution is easie that this length of time must bee referred to Hezekias his cogitation for he was excluded from hope of a longer life so as he was to account the yeeres following as the lease thereof renued againe no lesse then if he had been taken out of his tombe to liue vpon the earth the second time Vers 6. And I will deliuer thee out of the hand of the King of Ashur and this Citie for I will defend this Citie THose who thinke that Hezekias was sicke during the siege ground their argument vpon this verse because otherwise they think this promise should be superfluous but their reason wants weight For the Assyrian might well gather his forces together againe and prepare a fresh armie both to inuade Iudeah and to besiege Ierusalem Yea that discomfiture which he had before might so kindle his rage and furie as to giue a new onset The Iews then you see might iustly tremble when any should signifie some newes to them touching the enemies approching This promise therefore is not superfluous for with the hope of life Isaiah secures him from feare of the Assyrian whom Hezekias might alwaies haue had in some ielousie if by this meanes the same had not been preuented In which we see how God still amplifies and addes new mercies to the former which he had shewed him as in the Chapter before going God promised him abundance of the fruite of the earth with deliuerance from the siege Vers 7. And this signe shalt thou haue of the Lord that the Lord will doe this thing that he hath spoken 8. Behold I will bring againe the shadow of the degrees whereby it is gone downe in the diall of Ahaz by the Sunne ten degrees backward so the Sunne returned by ten degrees by the which it was gone downe THe holy histârie orderly recites 2. Kin. 20.8 how Hezekias asked a signe of the Lord which was granted vnto him our Prophet wil onely touch it in the end of the Chapter but it is no new thing with the Hebrewes thus to set those things last which should be first c. Moreouer the Lord offers some signes voluntarily vnasked Againe he grants them to others that require them Now in regard that the generall vse of signes The generall vse of signes is to sustaine our infirmitie God for the most part staies not till they bee asked but from the beginning hath alwaies ordeined such as himselfe knew would be the most profitable to his Church If the faithfull then at any time haue desired that their
faith might be confirmed by signes Signes asked Gedeons fleece we must not by and by follow them therein because it was a thing very rare as to Gedeon who being taken from the flaile to gouerne the people Signes giuen vnasked To Adam the tree of life To Noah the rainbow To the Israelites the cloud and pillar of fire The brasen Serpent The Passeouer c. he gaue two signes which he asked to the end he might be the better confirmed in his calling Iudg. 6.17 36. As touthing other signes hee was wont ordinarilie to giue them to helpe mans weaknesse as to Adam the tree of life Gen. 2.9 to Noah the raine-bow in the cloudes Gen. 9.13 afterwards the cloud the pillar of fire and the brasen Serpent in the wildernesse Exod. 13.21 Numb 21.8 The like is to be said of the Passeouer Exod. 12.3 and of all other sacraments which haue been ordeined both vnder the Law and vnder the Gospell without being asked of God at all Obiect But it seemes Hezekias offers iniurie to God in that he beleeues him not vpon his bare word when he asks a signe Ans I answere he is not therefore to be condemned of infidelitie because his faith was weake for where is the man to be found that euer had a faith so perfect that was not mingled with vnbeliefe or which was not faultie Whereas he seekes some stay to vphold his wauering he is not to be blamed for it for hauing imbraced the promise offred him by the Prophet he shewes himselfe to haue faith in God in seeking remedie against his distrust Were there no infirmitie in men what need should we haue of signes It is no wonder then if Hezekias asks one seeing the Lord is pleased to offer the same voluntarilie vnto others Yet we are to note that the faithfull haue not asked signes of their owne heads but were led so to doe by the speciall instinct of the holy Ghost The faithfull haue not asked signes of God rashly but were moued to do it by the speciall instinct of the holy Ghost which may also be affirmed touching miracles for if Helias asked raine and drought it is not lawfull for others to do the like 1. King 17.1 Wee are therefore to consider what the Lord permits vs to do lest whilest hauing neglected his word we presume to indent with him according to the vnbridled desires of our owne flesh The signe that is here giuen to Hezekias is the bringing back of the shadow in the dyall with the Sunne tenne degrees whereby it was ascended that is to say gone forward vpon the Horizon This signe hath affinitie with the thing it selfe The signes that God giues haue affinitie with the things signified as all other signes also haue for it is as if he should haue said Euen as it is in my power to alter the houres of the day and to cause the Sunne to come back againe so am I able to prolong thy life In that the Sunne went not back so many degrees as there were yeeres added to his life it could not well be done because there were but twelue degrees in the Quadrangle for the dayes were diuided into twelue houres longer or shorter according to the diuersitie of the seasons Wee neede not busie our heads much then as touching the number it is enough that the proportion and similitude of the signe and of the thing it selfe sutes so well together The Iewes Fables of the Iewes doe here inuent fables according to their vsuall maner affirming that the day in which Achaz died was shorter by ten houres so as the chastisement inflicted vpon him for his iniquities were turned to the good of Hezekias in regard the shortnes of one day was the cause of the length of another But what ground haue they for this here Truly not so much as any shew at all for here is nothing said touching the death of Achaz nor of any change which then hapned but of the dyall only which he erected Vers 9. The writing of Hezekias king of Iudah when he had been sick and was recouered of his sicknes ALthough the holy historie mentions not this writing yet is it worthie our obseruation and to be kept in continuall memorie for therein we see that Hezekiah would not by his silence either lightlie passe ouer or by forgetfulnes blot out the remembrance of so excellent a benefit which he had receiued of God What the faithfull ought to do when God works their deliuerance by vnwonted meanes All the faithfull by his example are taught what to doe when God for their sakes manifests his power miraculouslie or by extraordinarie meanes it ought not to suffice them that those of their owne times should be made acquainted withall but as much as in them is they are so to prouide that the posterities to come may be informed of it as we see Hezekias here doth by this his song Dauid in like maner composed many songs to this purpose after he was deliuered out of great dangers being carefull to haue that sung to the worlds end which was worthie of euerlasting memorie see Psal 18.2 27. But he especiallie whom God hath aduanced to high degree either of honor or power euen as one being placed by God vpon a scaffold he I say ought well to know and vnderstand that he is inioined to imitate this godly King in this behalfe and yet both great and small are diligentlie to beware of ambition lest whilst they seeme to imitate Dauid and Hezekiah they seeke to glorifie their owne names rather then the name of God Vers 10. I said in the cutting off of my dayes I shall goe to the gates of the graue I am depriued of the residue of my yeeres BEhold here a very mournefull song for it conteines in it complaints rather then prayers Whence it appeares that this good King was so straited with distresses that being oppressed inwardlie he forceth himselfe to teares and lamentations and dares not freelie open his mouth to frame a well ordered prayer In mutterings by himselfe then he layes forth the greatnes of his sorrow but this may seeme strange if wee consider the cause Was it beseeming so holie a personage for the desire he had to prolong this transitorie life so greatly to abhorre death The first rudiments of the heauenly doctrine do teach vs that we are but wayfaring men here and therefore ought swiftlie to runne the race that is set before vs towards eternall life Obiect But Hezekias seemes to be so much giuen to the earth as if he had neuer tasted so much as one dramme of true godlines He flees and detests death as if he had been vtterlie vnaquainted with the word of God What meanes he then to set downe his boiling passions in this maner It seemes he meant rather to draw the faithfull by his example to a kind of intemperancie rather then to keepe them within the lists of Gods hests Are we
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 iudgemeÌts 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 vpoÌ 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
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 amoÌg 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 coÌquered 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
expresse voice of God Hereunto appertaines the verbe To cry The interrogation hath an emphasis here as if he should say Thou must publish this message with a loud voice that it may indeed go to the quicke But the interrogation which is added imports much for the Prophets meaning therein is that hee ranne not of his own head nor bragged of things he vnderstood not but that they were taught him at leasure and distinctly he being well aduised and very attentiue From the matter it selfe we may gather What is to be gathered from the matter it selfe that here is nothing superfluous in regard that two principall points of the heauenly doctrine are here to be handled summarilie First that howsoeuer man bee nothing in himselfe but smoke and vanitie and that all his excellencie vades and perisheth as the shadow or like the flower yet the faithfull haue good cause notwithstanding to reioice because they seeke their saluation out of themselues Secondly albeit they be strangers vpoÌ earth yet they are inriched with heauenly glorie because the Lord vnites himselfe vnto them by his word for our abasement ought to inflame vs with a desire to partake of Gods grace The Prophet knew well enough what he was to teach What shall I cry but he meant to rouze vp their spirits by this interrogation thereby to shew that himselfe and all his fellow seruants were constrained by this necessitie to vtter this sentence and that they could not otherwise discharge their duties well though they shuld intreat and admonish neuer so much for the truth is nothing shall bee gained by speaking if they hold any other tenure then this The word cry may signifie a libertie and euidence in the words for the Prophets were not to whisper betweene the teeth but in the hearing of all to pronounce that which they had to say roundly and to their vnderstandings yea freely and plainly to open the meaning of whatsoeuer message they had receiued Is any man called to the office of teaching What such are to doe as are called to the office of teaching then Let him alwaies thinke and remember that he must vse an inuincible freedome of speech against all difficulties that are opposed to his ministery as the Prophets and Apostles haue done without shrinking their neckes out of the coller Woe bee to mee saith the Apostle if I preach not for necessitie is laid vpon mee 1. Corinth 9.16 All flesh is grasse First it is to be noted that he speakes not here of the fragilitie of mans life onely for the words haue a larger sense that is to bring to nothing all the excellencie which men may seeme to haue in them Dauid indeede compares this life to grasse Psal 103.15 because it is corruptible and transitorie but the scope of the text shewes that Isaiah speakes not of the outward man onely How farre this phrase All flesh is grasse exteÌds it selfe but also comprehends the gifts of the minde wherewith men are vsually puffed vp as wisdome valour industrie iudgement dexteritie in dispatching businesses by meanes whereof they thinke themselues more excellent then all the rest of the creatures This is better expressed by the word Chasdâ which is by and by added which some translate Glory others Well doing but I had rather expound it grace The meaning of this word Grace by which word I vnderstand vvhatsoeuer gift it is whereby men purchase praise and honour vnto them from others Notwithstanding the passiue signification may haue place as if the Prophet should say Whatsoeuer is excellent and worthy commendation among men proceedes from the meere liberalitie of God And in this sense Dauid calles the Lord the God of his sauour Psal 59.10 by whose grace hee had receiued so many benefits as he inioied It is also very certaine that all that which is praise worthie in men is heere called by this word grace and is by the Prophet condemned euery whit of vanitie for there is a close opposition between the common gifts of nature and the grace of regeneration Many expound this of the Assyrians and refer it to them as if Isaiah meant to discharge the hearts of the Iewes from all feare by lessening or indeed by taking cleane away the power riches wit and subtile plots of their aduersaries Thus they expound it then If the force of your enemies feare you remember they are but flesh which by its own debilitie consumes it selfe away But these mens errors shall be sufficeÌtly coÌuinced anon by the very scope of the text where the Prophet applies his speech directly to the Iewes Wee are diligently to obserue then that whole man with all his faculties wherein he pleaseth himselfe is heere compared to a flower Men are easilie brought to confesse they are mortall but the difficultie is to make theÌ disclaime their owne carnall reason 1. Cor. 2.14 All men are easilie perswaded of their mortalitie touching this life and the prophane writers haue disputed that question at large but there is much more difficultie to plucke vp that confidence which men conceiue through a false opinion of their owne wisdome for they thinke they haue more sharpnesse of wit industrie in them then others and therefore also thinke they haue good occasioÌ to glory in themselues aboue others But our Prophet shewes that the rarest gift in man fades and perisheth forthwith Notwithstanding he seemes to adde a kinde of correction by way of mockage in speaking of the flower of the field for there is more beautie in a flower then in grasse It is therefore a yeelding or granting as if he should say Though men haue some outward appearance of beautie such as is in the flowers of the field yet all is but a flower â for the beautie and grace thereof wholly vanisheth away so as their glorying and flattering of themselues in this vaine and deceitfull glittering shew is to no purpose at all Vers 7. The grasse withereth the flower fadeth because the spirit of the Lord bloweth vpon it surely the people is grasse THis may well be vnderstood of the beautie of the fields which the violence of one gale of wind spoiles as it is said in the hundred and third Psalme for we know that the wind is called the spirit of God in other places But I rather thinke the similitude is applied to the present purpose because otherwise the application would be obscure The Prophet then expounds his owne meaning when hee said that men with all their glory were nothing but grasse because the spirit of God will consume them in the top of their pride vvith one blast Therefore this speech must be thus râsolued Howsoeuer it be true that men being indeed vvith excellent parts of nature may florish yet they shall know that all is but vanitie vvhen the Spirit of God shall but blow vpon them For in that they grow so besotted in their own ouerweenings it is because they neuer set themselues
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 absânt 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
of all things that none can take them vnto himselfe without manifest blasphemie Who it is that rightly deserues to bee called God How Isaiah frames his argument against Idols Whence we gather that these things are so proper to the Diuinitie that he indeed rightly deserues to be called God who knowes and can doe all things Thus the Prophet reasons then If the Idols whom you adore be Gods they must be able to know and doe all things but they haue no power to doe any thing at all neither in prosperitie nor aduersitie neither do they know that which is past present or to come therefore they be no Gods Quest But here ariseth a difficult question for in prophane histories there are many predictions which the Idolaters receiued from their gods for which cause it might seeme that Apollo Iupiter and others knew of things to come and therefore they were Gods First I answere Ans that if we consider what the oracles were which these Idols gaue forth wee shall finde there was either obscuritie or great ambiguitie in them all Oracles giuen forth of Idols ambiguous Pyrrhus Croesus As that which was giuen to Pyrrhus Thy men ouercome shall the Romans And to Cressus after he hath passed Hâlys Crsoeus shal ouerthrow many kingdoms How the euent will shew that touching the first we must vnderstand it thus The Romans shall ouercome thy men And for the second After Croesus hath passed Halys he shall ouerthrow many kingdomes not other mens but his owne Thus Satan at that time vexed the minds of men by these intangled ambiguities that he might alwaies leaue them hanging in suspence that gaue themselues to be directed by such impostures But besides this that is to be noted which Paul saith 2. Thess 2.9 That the efficacie of error is giuen vnto Satan that he might blind the vnbeleeuers who delight in his delusions When they aske counsell then of this father of lies it is no maruell though they be dedeceiued vnder a colour of truth but in the meane while it is a iust punishment of God vpon them for their ingratitude We reade that a lying spirit was let loose by meanes of the false Prophets the better to blind Ahab who pleased himselfe in such beguilings 1. King 22.21 It was good reason also that the prophane nations who had forsaken the true God should bee intangled in the snares of error and so drawne headlong into perdition Thus then it is a fond dispute whereabout Saint Augustine labors so much S. Austen to wit how the diuels may bee partakers of this prescience which the good Angels haue for the cause hereof must not be sought out in nature So in times past when God gaue the bridle to false Prophets he by their fallacies auenged himselfe vpon the peoples wickednesse not that such imposters had any great gift of knowledge but being fitted for this purpose they did according to the licence giuen vnto them As touching God himselfe albeit his foreknowledge be hid and that it bee a bottomlesse depth yet is it manifest enough to those whom he hath chosen so as they may discern him from the troope of false gods Not that hee foretold all things by his Prophets for mens curiositie in that behalfe is insatiable neither is it expedient they should know all things but he hath concealed nothing from them that is fit to bee knowne for by many excellent prophecies hee hath foreshewen that he hath a speciall care of his Church as Amos saith Is there any secret thing which the Lord will not reueale to his seruants the Prophets Amos 3.7 The Iewes haue wickedly and vnworthily abused this prerogatiue in that they haue set their fond predictions to sale among strange nations But the truth of God hath alwaies so shined in the prophecies that all men to whom God hath giuen wisdome may cleerly perceiue that the God of Israel was and is the onely God The God of Israel the only God Verily it was no more possible for the idols to beguile the faithful which were instructed in the schoole of God then at high noone to perswade one of a perfect sight that blacke were white so farre was it off for them then to get any credit by their foreknowledge and yet least of al by their power neither of which it was any way lawfull to ascribe vnto them seeing it appeared by continuall prophecies that one God onely ruled and governed all things both aduerse and prosperous The Assyrian thaÌked his idols for his victories which he obtained but God had long before instructed the Iews of that which should happen yea and had made it euident in all mens sight that hee armed this wretch to execute his own iudgements Read Chap. 10. Now to doe euill Euill taken for corrections is not taken heere to commit any outrage which is a thing far from the nature of God but it signifies to correct and send aduersities which indeed ought to bee attributed to Gods prouidence and neither to fortune nor idols And this is often met withall in the Scriptures as in Amos 3.6 Is there euill in the Citie and the Lord hath not done it Ieremiah also accuseth the people in that they knew not that God was the author both of euill and good Lament 3.38 The Lord then punisheth the sinnes of the people by warres plague famin pouertie sicknesses and other the like euils and will be knowne to be the efficient from whom all of them proceed Now Isaiah alleageth not all the examples and arguments by which he was able to haue distinguished the true God froÌ idols for that would haue taken vp much time but he now contents himselfe to proue it briefly and yet plainly for he hath not yet ended his argument Vers 24. Behold yee are of no value and your making is of nought man hath chosen an abomination by them NOw he scornes the idols that he might confirme the faithfull in the confidence and obedience of God seeing by this comparison that idolaters are miserably blinded and beguiled The word making ought heere to be taken in the passiue signification as if he should say It is a vaine imagination or inuention of nought But it seemes he speakes improperly Obiect in calling the idols things of nothing for are they not made of gold siluer brasse Ans vvood stone or such like matter The solution is easie for Isaiah considered not the matter but the qualitie that is to say the opinion of diuinitie which men gaue vnto them For the superstitious doe not simplie worship the wood brasse or mettall but the maiestie of God Idolaters tie a diuine maiestie to their stocks and stones which they fondly and blasphemously tie to the corruptible idol so as in effect heere is nothing but a vaine imagination To which purpose Paul saith that an idol is nothing 1. Cor. 8.4 For what can that be or what name shall be giuen to a worke of vanitie An
abomination Others reade it The abomination in the nominatiue and vnderstand it that such are abominable as erect and set vp idols but I thinke it is otherwise to be vnderstood I take the verbe chosen indefinitiuely as the Grammarians speake it is often so taken in the Scriptures For when the Prophet speakes of the common people and recounts some ordinarie and vsuall thing they expresse not the noune substantiue Thus I vnderstand it then Men cannot forge idols but therewithall they also forge an abomination And surely this is a worthy text This place teacheth vs to abhor the idol and the idol maker teaching vs both to abhor idols and the boldnes of those that set them vp for this cannot be done without offering great violence to the Lord himselfe Many esteeme it but a sport but the Prophet not onely thinkes otherwise but he calles it such an abomination as God neither can nor will suffer vnpunished The word To chuse points out as with the finger The originall of idols from what fountaine idolatry springs For true religion should neuer be polluted with so many corruptions if men had not presumed to make them idols of their owne deuising Whence wee may note that all deuised and inuented worships of God are heere opposed to true pietie Vers 25. I haue raised vp from the north and hee shall come from the east Sunne shall hee call vpon my name and shall come vpon Princes as vpon clay and as the potter treadeth mire vnder foote NOw hee turnes againe to the argument which hee touched before concerning Gods prescience and power and shewes that the name of diuinitie appertaines to him onely in whom these things are to be found Touching his raising from the north some expound it of Cyrus others of Christ but I think the Prophet notes out two things here so as by north we are to vnderstand the Caldeans and by the east the Medes and Persians as if hee should say There vvill come two changes vvorthy of memorie for I vvill raise vp the Caldeans Caldeans and exalt their kingdome afterward the Persians Persians shall come vvhich shall bee their Lords and Masters Now although these things were to fall out long time after yet the Lord shewes that they were already manifest in his sight yea that hee ordained them in his secret counsell to the end the euent thereof might be a certaine token of his diuinitie Yet in the first member of the verse he denounceth iudgement to feare the Iewes in the second he sets forth mercy in testifying that the captiuitie and deliuerance of the people was his worke that all might perceiue that the prescience and power of God were things which did indeed belong vnto him The prophane nations diuide certaine offices amongst their gods Apollo Apollos Iupiter he foretels things to come Iupiter he puts them in execution another hee dispatches a businesse contrarie to that but Gods office Gods office is not only to foretell and signifie things to come but to dispose of things also according to his good pleasure For in whatsoeuer thing it be that any diuinitie shines it ought to bee ascribed to God onely and not to any other This is the cause why hee appropriates to himselfe both prescience Prescience and the execution thereof ought to be appropriated to God inseparably and the execution of the same inseparably In that hee saith he will raise vp from the north hee prophecieth as I touched before of the captiuitie to come of which there was no feare at that time because the Iewes and Caldeans were in league together in the next place hee prophecieth of the restauration of the people who had leaue of Cyrus to returne into to their Country Now who would haue imagined that things being in so good plight as then they were that such a change had been possible especially in regard the euent was to fall out long time after namely About some two hundred yeeres betweene the time of Isaiahs prophecies and the accomplishmeÌt thereof about 200. yeeres after the prophecies of Isaiah And yet the Lord testifies that he is the author thereof that so all might know that the Caldeans came not by chance but were raised vp of God who vsed them as his rods to correct the Iewes withall The Medes and Persians also subdued not the Caldeans by their owne power further forth then as they were led and directed by the same hand of the Lord. In this place therfore hee sets forth the greatnesse of Gods power and that so plainly that hee proues Kings and Princes to be but dung and dirt in comparison of him And thus we may yet better perceiue that the Prophet not onely respected those of his owne time but those also which should come after him for they which then liued could hardly discerne what this meant but their successors which saw it and had experience of it vnderstood it much better The end was that all might know how there was but one God before whose eies all things are naked and manifest and who gouernes all things according to his good pleasure You may perceiue then what an excellent text this is in that it shewes the perfection and certentie of Gods oracles The perfection and certentie of Gods oracles For the Iewes forged not these prophecies whilest they were prisoners in Babylon but their fathers hauing heard and receiued theÌ long time before their successors at last acknowledged Gods iust iudgement whereof they had been forewarned before and in the second place they also imbraced the mercy offered in that they saw God would in due time send theÌ deliuerance who as he is the preseruer of his Church so they felt him faithfull in his promises by good triall and experience Isaiah spake as hee was moued by the holie Ghost From this place therefore we may safely conclude that Isaiah spake not by his owne motion but that God vsed his tongue as the organ of the holie Ghost who put these wordes into his mouth The certaintie of prophecies In that he saith he shall come it signifies that whatsoeuer was foretold by Gods commandement should without all peraduenture come to passe For hee speakes of a thing to come Gods prescience and power which sets out as in liuely tables the prescience of God Secondly in adding that he is the author of these things that is to bee applied to his power To call vpon the name of God signifies nothing else in this place but to perform somewhat at Gods commandement It is true that Cyrus little thought he was imploied in the seruice of the God of Israel neither meant he to obey him but the euent shewed that the Lord marched before him by his secret power and prouidence to bring him to Babylon by continuall and incredible victories In comparing him to a Potter which treads his clay it is added because euery one thoght the strength and
side the Heralds make a great noise and crying so as a man would thinke heauen and earth would goe together But Isaiah saith that at Christs comming Christs kingdome not carnall none of this din shall be heard not so much to manifest his modestie as to teach vs that wee should looke for no outward pompe in him Secondly that by the beholding of his meeknesse by which he seekes to draw vs to him wee might run with all our might to meete him Thirdly that our faith might not languish in respect of his base and abiect condition He shall not lift vp his voice That is to say he shall make no stirres but shall bee quiet and still And surely hee was so far off from popularitie Mat. 9.30.31 that hee forbad the publishing of his owne miracles to the end we might thereby know that his gouernment and authoritie differed much from that which Kings and power of God that so we may credit that which he hath spokeÌ accordinglie for Isaiah speakes not these things at randoÌ but thereby meant to dispatch our minds of all scruples because nothing is impossible to God who holds the vvhole vvorld vnder his subiection but in the Chapters following we shall meete with the like phrases of speech Some translate the word El Mightie others God but the matter is not great because the sense comes all to one reckning for he describes his power and Maiestie and adornes him diuerslie with such titles to teach vs that he can easily raise vp and restore that which was falne to the earth Vers 6. I the Lord haue called thee in righteousnes and will hold thine hand and will keepe thee and will giue thee for a couenant of the people and for a light of the Gentiles HE repeates the name of God againe in which we must supplie that which was said in the former verse touching Gods power All almost doe thinke that he speakes here of the end of Christes calling because he was sent of the Father to establish righteousnes among men of which before they were destitute whilest he is absent from them and being giuen to all sorts of vice and vnrighteousnes were detained prisoners vnder Satans tyranny But because the word Iustice or righteousnes extends it selfe further I leaue this subtletie neither is it said that Christ should be called to righteousnes but this phrase of speech must be resolued into the aduerb Iustly or Holily I rather thinke that Christ is called in righteousnes because his calling is lawfull and therefore shall be firme and stable Things that are not done according to a good and lawfull order can not long last for we know that things disorderedly done can not long continue vnlesse any had rather expound it that God in ordeining of Christ the restorer of the Church seekes no other cause of it then in himselfe and in his owne righteousnes notwithstanding it is certaine that this word notes out vnto vs stabilitie and is as much to say as faithfullie By the holding of the hand he meanes the Lords present help as if he should say I vvill gouerne and vphold thee in the vocation vnto vvhich I haue called thee In a word as thy calling is iust so also will I susteine and maintaine it euen as if I led thee by the hand And the verb vvill keepe which is forthwith added shewes sufficientlie what the holding by the hand signifies to wit that Christ shall be so gouerned of his Father that he will be his teacher and protector in such wise that he will succor and assist him in all things I vvill giue thee for a couenant Now he expresseth the cause why God promiseth to be the protector of Christ Moreouer he distinguisheth betweene the Iewes and the Gentiles not that they differ ought in nature or as if the one were more excellent then the other for all haue neede of Gods grace All haue need of Gods grace and Christ brings saluation indifferentlie to both but in regard the Lord had attributed the first degree to the Iewes therefore it was good reason they should be distinguished from others The Iewes more excellent then the Gentiles not by merit but by Gods free grace Before the partition wall then was broken downe they were the more excellent not by way of merit but by the free grace of God because the couenant thereof was first made with them But some may aske why Christ is named in the couenant which was ratified long before Obiect for there were two thousand yeres and more past from the time that God adopted Abraham the originall of this separation then was long before the comming of Iesus Christ I answere Ans that the couenant made with Abraham and his posteritie was founded on Christ for thus runne the words of the couenant In thy seed shal all the nations of the earth be blessed Gen. 22.18 The couenant was confirmed then only in Abrahams seed that is to say in Christ at vvhose comming it vvas confirmed and established by effect though it vvas done before in regard of the promise Therefore it is that Paul saith All the promises of God are Yea and Amen in Christ 2. Cor. 1.20 who in another place is called the minister of circumcision to fulfill the promises made to the fathers Rom. 15.8 And in another place he shewes yet more plainely that Christ is our peace so as those vvho vvere furthest off are made neere by his blood and that both are by this meanes reconciled to God and made members one of another Ephes 2.17 By these places it appeares that Christ was promised not to the Iewes only but to the vvhole vvorld And here we haue againe another testimonie touching the vocation of the Gentiles Another testimonie touching the vocation of the Gentiles seeing our Prophet expreslie affirmes that he is giuen for a light to them Now he mentions the light because the vnbeleeuers were plunged in most palpable and profound darknes during the time that the Lord enlightened the Iewes only What is our lesson then Surely we are worthy to beare the blame for euer if we remaine in darknes and haue this light of life in the meane while shining before vs. For the Lord calles all vnto him none excepted and giues Christ vnto all that he may be our light It remaines then that we only open our eyes then will he alone chase away all darkenes and will illuminate our minds by the word of truth Vers 7. That thou maist open the eyes of the blind and bring out the prisoners from the prison and them that sit in darknes out of the prison house ISaiah recites heere more at large to what end Christ shall be sent of the Father Why Christ was sent of his Father that we may the better perceiue what fruit we shal reape by the same and how necessarie his help is Now he taxeth all men of blindnes All are blind to the end wee
void of feare as that we should thereby grow carelesse or idle but when we heare that he is neere and that he will assist vs faith must then ouercome all difficulties in the middest of eminent dangers I vvill bring thy seed from the East This place is drawne as we know out of Deut. 30.3.4 For the Prophets are the expositors of Moses and doe gather their doctrine out of his writings See his preface as we haue shewed you from the beginning Thus the Prophet applies this place of Moses then to the circumstance of the time present vnto which in this Sermon he hath a speciall respect Moses had thus foretold The Lord thy God shall cause thy captiues to returns and commands the vanquished to hold their peace Yet in that he bids them heare it is to shew that the only let that keepes men from the knowledge of the truth is The only let that keepes men from the knowledge of the truth that their minds being forestalled with error they scorne to giue eare vnto God For this contempt hinders them from comming to repentance but rather stand proudly to defend the inuention of their owne braine But the Lord was readie to haue taught them if they had had but a patient eare For where could they haue fouÌd a better Master But their pride and rebellion blinds them so as they can not see the truth and shuts vp their eare from hearkning to the voice of God Are they not iustly left without excuse then seeing they obstinately reiect him and will not lend their eare to his doctrine who offers himselfe in such milde sort to instruct them For if they were in any measure teachable Those that are willing to learne shall soone perceiue that the truth is grounded vpon infallible arguments Isaiah well affirmes that they should be constrained to subscribe to their owne condemnation for in truth all such as shew themselues teachable shall easily vnderstand that the truth of God is grounded vpon infallible arguments and not vpoÌ vncertain opinions which haue their foundation in the ayre Vers 10. You are my witnesses saith the Lord and my seruant whom I haue chosen therefore ye shall know and beleeue me and ye shall vnderstand that I am before me there was no God neither shall there be after me THe Lord hauing prouoked the Gentils to disputation and hauing shewed that all that which they esteemed touching the excellencie of their Idols was meere vanitie and lies now he leaues their assemblie and brings forth his witnesses that men may know that his case is not like that of the false gods He rightly boasts then that the true witnesses take his part for the Iewes had bin taught by reuelations from heauen so farre forth as sufficed to giue them vndoubted assurance of their saluation And yet he priuily taxeth their ingratitude if so be they did not publikely and vnfeinedly protest that they had learned all things requisit for the defence of Gods glorie The truth of the prophesies must neuer be forgotten and thus indeed he also summons them to vow neuer to forget nor conceale the truth of these prophesies by meanes whereof they might be able to shew the certentie of the true religion for it had bin treacherie in them to haue defrauded so good a cause of any defence which they were able to bring vnto it Gods cause must not be left destitute of our defence By the name seruant some vnderstand Isaiah but I had rather vnderstand it of all the Prophets because there is here a change of the number This name then is giuen particularly to the Prophets whom the Lord chose to maintaine his truth and yet I doubt not but in vsing the singular number he had a speciall and chiefe respect vnto Christ Christ the end and accomplishment of all the prophesies who is the end and accomplishment of all the prophesies and it is also very sure that he is the speciall witnes that shall conuince the whole world But yet we must haue regard to the Prophets intention which is to call the Iewes indeed to be the Lords witnesses and to accuse them of ingratitude if they did not franckly professe what they had heard and seene For hauing had so many good lessons taught them from time to time they could not without grosse disloyaltie either doubt or call into question the power and goodnes of God The Church must beare witnes to Gods truth Thus then he shewes that the Church is picked out to beare vvitnes to the truth of God in which sense S. Paul calles her the pillar and ground of truth 1. Tim. 3.15 It is her office then to publish and maintaine it so as it may be receiued of the posteritie froÌ age to age Not that the Lord stands in need of such an aid but because it is his good pleasure neither to approue nor establish the same among men by any other meanes Isaiah therefore vnder this one word comprehends all the seruants of God who stand bound to defend their Masters quarrell but chiefly the Ministers who ought to be as the Standard-bearers and by their example to shew the way vnto others It is therefore speciallie spoken to them here though in generall he is to be held no faithfull seruant of God who so smothers the knowledge of the truth within him that he dares not auouch it before men Therefore you shall know That the Lord might not seeme to procure to himselfe witnesses of things vnknowne he addes you shall know you shall beleeue you shall vnderstand thus shewing by the order of the words Faith goes before confession that faith precedes or goes before confession If this confession then haue no deeper foundation then in the tip of the tongue and is not laid in the heart it shall be held but vaine and friuolous for the Lord neither allowes nor approues of it And yet there is some difficultie in the order of the words To know To beleeue and To vnderstand Many haue knowledge that are destitute of faith for faith is not alwaies ioined with knowledge for a man will not say that such beleeue because they know faith is often absent where knowledge is present Besides it is doubtfull in what sense vnderstanding which is here added after beliefe is to be taken as if it should differ from knowledge But our Prophet in this place shewes that there is a certaine preparation vnto faith by which God first giues authoritie vnto his word as oft as he sees a necessarie vse of that meanes I grant that faith begins at humilitie which captiues all our reason vnder Gods lore but because we imbrace not the doctrine that is offred with such an assurance as we ought therefore God confirmes it vnto vs by sundrie testimonies and by our owne experience the better to settle vs firmely in this faith In this sense the Euangelist S. Iohn shewes that himselfe and S. Peter
and strength are the two maine points of our saluation the faithfull acknowledge God to be the author of both in them and thus they whollie attribute the glorie of their happines vnto him and in confessing that it proceeds from his free grace it is to testifie to all that by nature they are depriued of such gifts They therefore confesse that they can finde neither strength nor righteousnes in themselues but do seeke the same only in God that he may not be defrauded of his proper right He shall come vnto him The expositors agree not touching the interpretatioÌ of these words for mine owne part I vnderstand this place only of the faithfull who submit themselues vnto God that so wee might see the reason of the opposition which is betweene them and those rebels which cease not obstinately to resist God Thus I expound it then Those vvho confesse their righteousnes and strength to be from God shall come to him For his meaning it that we haue accesse vnto God by faith so as all those vvhich confesse that their saluation consists in him shall also come vnto him and feele him present vvith them Truely None comes willinglie to God til they feele their reconciliatioÌ with him a man can neuer voluntarily draw neere vnto God till he be reconciled with him for the more we feele the terror of his Maiestie the further off wee flee from him The Prophet in this place then magnifies this ioyfull fruit of Gods fauor by meanes whereof those that were strangers farre off before Col. 1.21 Ephe. 2.13 shall now come and be made neere vnto him To this agrees that in the 65. Psal Because thou art a God that hearest prayer therefore shall all flesh come vnto thee Now Isaiah hauing shewed that God will gather in strangers from their dispersions and entertaine them in his owne house he denounceth an horrible iudgement against contemners and despisers who giue themselues the raines as if there were no God at all and scorning all pietie wallow themselues in worldlie delights Faith the mother of obedience For as faith only brings forth obedience so the Prophet shews that it is infidelitie only which prouokes God to wrath and displeasure When he brands the vnbeleeuers with this marke Infidelitie the mother of rebellion that they are rebels to God yea that they prouoke him to the combat therewithall hee pronounceth that they shall be couered with shame howsoeuer they make their triumphs in the sight of the world Vers 25. The whole seed of Israel shall bee iustified and glorie in the Lord. HEe now preuents an obiection The preuention of an obiection which might be made against this doctrine to wit it seemes strange that the Lord should call those nations vnto him which were farre off before as if they should say Hath God then chosen the posteritie of Abraham in vaine Shall his promises so often repeated Gen. 15.5 and 17.7 vanish into the aire To this he answers that the Lord will not cease to be true in his promises still so that howsoeuer God hath made choise of the Gentiles yet notwithstanding the couenant contracted and made with their fathers shal stand still inuiolable because the elect Iewes shall hold their soueraigne prerogatiue For hee speakes not heere of their reiection as in many other places but the Prophet only deliuers this point that Gods grace which shall now be extended to all nations shal still flow from this fountaine I am thy God and the God of thy seed after thee Gen. 17.7 whereas the most part of the Iewes then were reiected this ouerthrew not Gods couenant because the remnant that were adopted alwaies remained the true and lawfull seed and albeit they were few in number yet were they the first borne in the Church Moreouer all those among the Gentiles which were grafted into this body began now to be the children of Abraham as in Chap. 44.5 one shall say I belong to Iaakob another shall subscribe with his hand and say I am begotten of Israel From this title it is that we at this day are reputed by good right the Israel of God though Iaacob begat vs not Gal. 6.16 The Prophet addes this then that they should not thinke the couenant of God was abolished as also that they were not so to glorie in their race and stock that they should therfore vtterly despise the Gentiles The vvhole seed of Israel He stretcheth this seed further off lest they should imagin it to be vvhollie restrained to the posteritie of Abraham For the Lord gathers his people indifferentlie both out of Iewes and Gentiles In this place then he speakes in generall of all mankinde Neither righteousnes nor glorie out of God We haue further to obserue that the Prophet saith we are iustified and shall glorie in the Lord for we must neither seeke righteousnes nor glorie out of him Now glorie is added because it depends vpon righteousnes and followes it For which cause S. Paul saith Where is thy reioycing It is excluded By what law of works nay but by the law of faith Rom. 3.27 Also if Abraham were iustified by works he had wherein to glorie Those iustly glorie that seeke their iustice in God only but not with God Rom. 4.2 It followes then that those shall iustlie glorie who seeke their iustification in God only acknowledging that in themselues there is no matter at all of reioycing THE XLVI CHAPTER Vers 1. Bel * Or quite ouerthrown is bowed downe Nebo is fallen their Idols were vpon the beasts and vpon the * Or Mares Cattell they which did beare you were * Or thrown downe laden with a wearie burden The coherence of the sentences rather to be considered now and then in this prophesie then the diuision of the Chapters ISaiah continues forth his former argument for wee must not stande ouer-strictlie vpon the diuiding of the Chapters in regard they were not alwaies aptly obserued but wee are rather to consider of the sentences which cohere very well as I haue said notwithstanding if any had rather haue it the beginning of a new Sermon in regard that he forthwith speaks of the ruine of Babylon I do not much contradict him Bel and Nebo were Idols which the Chaldeans worshipped and it is very likely they were their chiefe patrons for Idolaters alwaies make choice of some principall gods Idolaters wil alwaies make choice of some principall patrons vnder whose protection they thinke to be safe Wee may also coniecture that this Nebo was an inferior god added to the great god Bel as Mercurie was to Iupiter And vnder the names of these two the Prophet also comprehends all other Idols foretelling by the spirit of prophesie that all the abominable Idolatries and superstitions of the Gentiles should be abolished when God hauing subdued the Idolaters vnder his feet shall in triumph leade them captiues for then it should be manifest to all
ingratitude in regard they distrusted GOD who had shewed them infinite testimonies of his goodnes to confirme them in a true and sound faith and thus he bereaues them of all excuse in telling them that he hath declared former things Now it seemes he speakes not only of their redemption from their captiuitie but of other benefits which the Lord had done for his people as if he should say I began of old to tell you what should ensue neither haue I promised any thing which is not accomplished but notwithstanding so many experiences you beleeue nothing that I say no not the most certaine and the infallible truth Wee may also suppose that the Prophet spake not only to those which then liued but likewise to such as were afterwards to suruiue them in the captiuitie that when the calamitie should befall them they might call to minde what was foretold them for God meant to haue this prophesie renoumed that during their exile they might know how these things fell not out by chance and therfore were to gather coÌsolation thence Isaiah reprehends them sharply then in regard that albeit they knew the truth of these prophesies by the euent yet they would not acknowledge Gods hand in theÌ neither would they rest vpoÌ his promises Had he not good cause then thinke you to rebuke them thus sharply and to condemne their obstinacie Yes doubtlesse For they resisted that hand which offred them reliefe and reiected his mercie they limited the holy one of Israel in that they would not beleeue that it should euer be permitted them to returne home into Iudeah Nay when the way was set wide open before them very few had any heart to returne into their countrie Others supposed that Cyrus did but dallie with them only permitting them to goe that hauing gadged and sounded the depth of their affections he might take occasion therby to oppresse them and deale the more seuerely with them not considering that those things which the Lord had foretold must of necessitie come to passe though men and Angels should withstand the same I so vnderstand these predictions then wherof the Prophet speakes that vnder them I also comprehend the ancient prophesies in which the Lord had said to Abraham that his posteritie should be led captiue and should after be restored to their first libertie Gen. 15.13 And so we must come to other prophesies of this nature by degrees which successiuely followed one anothet for euen this prophesie was many times confirmed now in one age and then in another His meaning is then that the Lord yet neuer foretold any thing but the issue and euent answered vnto the beginning God yet neuer foretold any thing but the euent was answerable to the beginning Vers 4. Because I knew that thou art obstinate and thy necke is an yron sinew and thy brow brasse The Iewes obstinacie inpudencie discouered THe Lord heere protests by his Prophet that he spake of things to come because of the peoples obstinacie As if the Prophet should say I haue done more for you then stood with my calling Not that he only bent his speech this way for wee know that the principall drift of his sermons appertaines to the godly who quietly obey and willingly giue eare But Isaiah that had to deale with a froward people rightly affirmes that God would haue vsed a most soueraigne remedie in ratifying his law by many prophecies and that successiuely one after another For as hee had foretold nothing but the truth to their fathers so he shewes that he continues still so to doe that heereby hee might batter downe the obstinacie and rebellion of this people Hee saith their necke was as an yron sinew because it could not be bowed I grant that sinewes are stiffe yet they are bowable But heere he saith nothing will bow them because they are as vntamed heifers Afterwards hee addes a brow of brasse to set forth their impudencie Two things holds vs in awe Two things keepes vs in awe first teachablenesse if we willingly submit our selues to the wholsome admonitions and instructions which shall bee tendered to vs. Secondly if being ouertaken with anie sinne wee be so touched with true remorse and blushing that wee condemne the euill committed where these two graces humilitie and shamefastnesse are wanting it is a signe of a desperate obstinacie By two arguments theÌ the Prophet shewes that this people was giuen vp to all iniquitie in that hee affirmes they were become vnteachable and shamelesse Notwithstanding when the Lord cannot otherwise remedie such a mischiefe yet he so farre supports our rebellion as to admonish vs of things to come And thus transforming himselfe as it were he is readie to trie all the waies hee can that hee might allure vs vnto him and set vs againe in the right way Vers 5. Therefore I haue declared it vnto thee of old before it came to passe I haue shewed it thee lest thou shouldest say Mine Idoll hath done them and my earned Image and my molten Image hath commanded them AGaine he propounds the same thing vnto them that the people being deliuered out of Babylon might acknowledge that God himselfe had done it lest they should attribute this redemption either to their Idols or to fortune Quest If it bee asked wherefore the Lord makes mention of Idols seeing the Iewes professed to worship but one God I answer Ans they were already so corrupted by ouer much familiaritie with the Gentiles and had so defiled themselues with superstitions that God was in a manner vtterly forgotten Ezechiel complaines of this in his eight Chapter vers 3. For there being carried in a vision into Ierusalem hee saw the Sanctuarie of the Lord polluted with diuers idolatries and abominations It is no maruell then if our Prophet put them in mind of God the onely author of all benefits to the end they might acknowledge their redemption to be his worke Lest thou shouldest say He meanes that the Iewes should be inexcusable if they did not confesse this benefit of being set free from bondage to proceede from Gods hand For that which was foretolde so long before came it came to passe could not fall out neither fortune nor chance Hee ioines Gods prescience then with his power shewing that he hath not only foretold these things but hath also performed them Heere then we may behold as in a glasse the frowardnesse of our owne hearts A looking-glasse wherin we may take a view of the frowardnesse of our nature which are alwaies plotting how to bereaue the Lord of his deserued praise euen as oft as he sends vs any helpe or bestowes any benefit vpon vs whereby he stretcheth out his hand to becken vs to himselfe But the world resists God in this behalfe euen with an high hand euermore attributing that to creatures which proceeds from God as in the Papacie where wee see they ascribe the benefits of God vnto the Saints departed as
reproched the people touching the malice which flowed from the fathers to the children and so to their nephewes The scope of the former reprehensioÌs manifested in this verse now hee shewes that they are still vpheld by Gods mercy whereas they were otherwise worthy to perish an hundred times The vse of this admonition was double for it was needfull that the faithfull should be thus sustained lest they should haue fainted in their captiuitie Besides when they had leaue to returne it was fit they should be humbled to acknowledge that their deliuerance proceeded whollie from the meere grace and good will of God And thus we see that the former reprehension tended to teach them that it was the Lords hand that drew them out of Babylon as out of a graue not for their deserts for they were well worthie to haue bin vtterlie destroyed Vse to vs. In that God spares vs then at this day and mittigates his corrections in that he remits our offences and hath any respect at all vnto vs these things whollie proceed from his free grace Why so Because we should learne to attribute none of these benefits to the merits or satisfactions of men Here then the distinction of the Sophisters falles to the ground as wee haue shewed in other places touching the remitting of the punishment Distinction of the Sophisters which they affirme not to be free because we must make satisfaction for the same vnto God But our Prophet teacheth that God freely remits it and that only for his owne names sake For he speakes here of the punishment which he might iustly inflict vpon the Iewes He had very good cause then to haue coÌsumed them if he had not respected the maintenance of his owne glorie Vers 10. Behold I haue fined thee but not as siluer I haue chosen thee in the furnace of affliction God so corrects his Church that in the meane while he thereby procures her saluation THe Lord shewes that he vsed such measure in correcting his Church that therewithall he prouided for their saluation In the former verse he said that he spared or would spare them because he respected his glorie now he shewes that he hath chastised them in deed yet so that he did it for their good for he corrected them to fine them but we are not wont to trie and fine that which we mind to cast away seeing then he had none other end it followes that he did it to procure their benefit and saluation thereby Besides he mentions this triall by way of preuention lest any should obiect that Gods loue little appeared in so sharp afflictioÌs The Prophet I say doth in fit season preuent such a conceit tels them that God hath skill enough to correct his Church in mercie and yet not vtterly to forsake her Moreouer he addes that he hath not fined vs as siluer Simile for then we should haue bin vtterly consumed There is some puritie to be found in siluer but in vs there is nothing but drosse and were it not that the Lord made vs siluer we should be burnt to ashes yea to nothing euen as tow or flax Corrections would draw from vs no puritie at all Corrections would rather coÌsume then refine vs if God should not moderate and sanctifie them to vs. The Lord in trying of vs then hath respect to our abilitie lest he should passe measure as Psal 103.13.14 then he makes our chastisements profitable vnto vs by the worke of his owne spirit which would otherwise proue mortall and deadly vnto vs. To chuse is taken here to discerne for we ordinarily make choice of that which we desire to keepe as wee haue said Chap. 7.15 where it is said that Christ should eate butter and hony till he had knowledge to chuse the good and refuse the euill He shewes then by this word what difference there is betweene the stripes wherewith the faithfull are smitten and those which the wicked are to sustaine wherewith in deed they shall be ouerwhelmed But howsoeuer the Lord tries and smites vs yet are we acceptable in his sight A Consolation Psal 34.20 Hab. 3.2 and he reserues still a fatherly affection towards vs euen in the middest of our afflictions and in the end he brings vs forth bright as siluer and so makes our suffrings to become a sacrifice of a sweet smelling sauor in his nostrils To conclude his meaning is Exod. 3.2 that God ceaseth not euen then to be good to his Church whilest he seemes to consume her to nothing Vers 11. For mine owne sake for mine owne sake will I do it for how should my name be polluted surely I will not giue my glorie vnto another HE repeates that which he said before but he addes an interrogation A repetition of that he said vers 9. with an interrogation added which the Hebrues are wont to vse when they speake of absurdities as heere Can it be that my name should be prophaned The second member I vvill not giue my glorie c. serues for an exposition of this interrogation Isaiah then amplifies that which he spake before in few words and flies an higher pitch in his stile for it is not only a bare amplification of the former sentence but rather a beautifying and adorning of it for the greater confirmation thereof Now by these words he meanes that men as much as in them is doe profane Gods name and giue away his glorie vnto creatures only the Lord in his admirable prouidence stops the course of this mischiefe and keepes his glorie vnblemished Although we by our fault then doe expose this glorie of God to contempt yet will he preserue it as long as he shall continue our protector Hence we gather a very sweet consolation to wit that the Lord ioines his owne glorie with our saluation as we haue often shewed you before I vvill not giue That is to say I will not indure that any should rob me of my glorie but this had fallen out if the people had bin vtterly consumed then would they haue scorned the God of Israel for the wicked were wont in the afflictions of the Saints to disgorge these blasphemies Where is now their God Psal 79.10 Psal 42.3 Moses also alledgeth that the Lord withheld his hand from destroying the people for the same cause I feare saith the Lord the furie of their aduersaries lest they should vvax proude and lest they should say our hie hand and not the Lord hath done all this Deut. 32.27 And questionlesse as oft as the Lord terrifies the faithfull by manifesting vnto them the signes of his heauie displeasure the only remedie then left vs is this that he will yet remember his owne couenant of grace made with vs in Christ lest he should prostitute his holy name to the outrages and blasphemies of the wicked Neither did the Prophet only stirre them vp hereby to giue thanks to God and to confesse that their prosperitie proceeded from
then had iust cause to reproch the Iewes that if they had not wittingly depriued themselues of the fruit of this doctrine they should haue bin ignorant of nothing that tended to their profit and saluation Now if it bee affirmed touching the Law that by it God taught his people profitable things how much more may it be said of the Gospell by which whatsoeuer is profitable and necessary is fully reuealed vnto vs And here also we see how execrable the blasphemies of the Papists are Papists giue God the lie who auer that the reading of the Scripture is dangerous and hurtfull that they may disswade the laitie as they call them from medling therewith What Dare they indeed giue the lie to God who by the mouth of his holy Prophet pronounceth that they are profitable See 2. Tim. 3.16 Whether is it better we should beleeue God or them Let them disgorge their blasphemies then as long as they will with an whorish forehead yet ought not we to refraine the studie of them for wee shall perceiue that Isaiah hath spoken the truth if wee reade the holy Scriptures with feare and reuerence Guiding thy vvay These wordes shew yet more cleerly the profitablenesse before mentioned For the Prophets meaning is that the way of saluation is set open to vs if we heare God speaking because he is readie to leade vs through the whole course of our life if we will submit our selues to his lore And thus Moses protests that hee set before the people life and death Deut 30.19 Also This is the way walke in it For the rule of a godly life is contained in the Law the which cannot deceiue I command thee this day saith Moses that thou loue the Lord thy God that thou walke in his waies and that thou keepe his commandements ordinances iudgements that thou maiest liue that the Lord may blesse thee in the land whither thou goest to possesse it Deut. 30.16 The summe is that such as are teachable shall neuer bee destitute of light vnderstanding nor counsell Vers 18. Oh that thou haddest hearkened to my commandements Then had thy * Or peace prosperitie been as the flood and thy righteousnesse as the waues of the sea IN regard the people might haue complained of their being led captiue the Prophet to preuent such grudgings A preuentioÌ shewes the cause why it came to passe namely because they reiected the doctrine of saluation without reaping any benefit by it No doubt but he had respect to Moses his song where there are almost the same words repeated Oh that they were wise then they would consider their latter end Deut. 32.29 The particle Lu heere signifies a wish Oh that or Would to God But the Lord not onely complaines that the Iewes lightly esteemed the good and profitable things offerd them but he also bewailes their miserie as a father doth that of his children For he takes no pleasure in afflicting vs God takes no pleasure in our afflictions neither would he shew himselfe seuere but that wee constraine him thereto by our frowardnesse God then is heere moued vvith compassion in beholding their ruin who had rather wittingly perish then to be saued for he was readie to haue dealt all sorts of blessings liberally amongst them if they by their owne rebellion had not repelled and put him backe Now it were preposterous to enter into Gods secret counsell Who art thou that disputest with God and to inquire wherefore himselfe made not the externall word effectuall vpon them by the worke of his holie Spirit For the question is not heere of his power but mans rebellion is heere onely reproued that they may be left without excuse Truely as oft as God calles vs to himselfe by his word there is a full and absolute felicitie offered vs which wee obstinatelie resist Wee haue told you before that the word peace signifies all happy euents It is then as if he had said Thou haddest had abundance of all good things and shouldest neuer neede to haue feared any change in regard the blessing of God vpon his seruants is a fountaine that can neuer bee drawne drie As touching the word iustice Tondroit ioined vnto peace wee may take it for that which wee commonly call thy right But I had rather vnderstand it of a Commonwealth well gouerned where all things are ruled orderly and well as if hee should say All things had prospered and had gone well with thee and thou hadst had a florishing State Hee worthily ioines such an estate with peace for if good gouernement bee ouerthrowne all goes out of frame for it is not possible to inioy a right peace where iustice is wanting Not possible to inioy a comfortable peace where iustice is wanting that is to say vnlesse matters of state be managed with equitie and vprightnesse If we loue peace then let vs forthwith be instant with the Lord to obtaine this happie estate which is blessed of him Some descant heere vpon spirituall iustice and vpon remission of sinnes but they misse the marke and stray quite from our Prophets meaning who speakes plainly and simply Vers 19. Thy seede also had been as the sand and * Or the children the fruit of thy bodie like the grauell thereof his name should not haue been cut off nor * Or abolished destroied before me THis also appertaines to an happy estate namely when posteritie is increased for by their helpe the aged are comforted and refreshed in their labours and the aduersaries repulsed The Psalmist you know compares such children to arrowes shot from the hand of a mighty man and pronounceth him blessed that hath his quiuer full of them Psal 127.5 that is to say who hath many such children In mentioning of sand it seemes he had respect to the promise made to Abraham I will multiply thy seede as the starres of the heauen and as the sand by the sea shore Gen. 22.17 Afterwards he repeates the same thing in diuers words according to the custome of the Hebrewes calling children and grauell that which he had called seede and sand In a word hee shewes that the people hindered God from causing them to feele and taste the fruit of his promise Afterwards comming to the interruption of this grace hee plainly reprocheth them namely that themselues had sought their owne ruine and destruction whereas God had multiplied them wonderfully by his power For by the word name hee vnderstands the lawful estate of the people which had alwaies florished if the course of Gods blessing had not been stopped And whereas he saith the people were abolished this must bee vnderstood in respect of the land of Canaan out of which Gods people being vomited Leuit. 18.25.28 they seemed to bee banished the house of their father For the Temple whereof the Iewes were depriued was a sacrament vnto them of Gods presence and the land it selfe was a pledge vnto them of their heauenly inheritance
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 coââort 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 shâw 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 coÌpassion 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
Iob. 9.4 and men in the end shall gaine nothing by resisting him for at last he wil subdue and bring down their rebellion that his Church may haue some breathing time in despite of them all In that he promiseth the childreÌ of the Church shall be brought in betweene the armes and vpon the shoulders it is a figuratiue maner of speech in which he would signifie that God will no way be hindred when he meanes to gather his Church from the scattering wherin he shal find her because all the Gentiles shal help him And howsoeuer this be in the first place to the banished and dispersed Iewes yet no doubt it is to be extended vnto all Gods elect in all places who are or shall be receiued in to participate of the same grace Vers 23. And Kings shall be thy nursing fathers and Queenes shall be thy nurses they shall worship thee with their faces towards the earth and lick vp the dust of thy feet and thou shalt know that I am the Lord for * Or all they shall not be ashamed that wait for me HAuing spoken of the obedience of the Gentiles he shewes that it not only appertaines to the common people but euen to Kings also whom he compares to foster fathers who bring vp other mens childreÌ and Queens to milch nurses which are hired forth for that purpose Why so Because Kings and Queenes shall furnish the Church with all things necessarie for her children For whereas before they banished Christ out of all their coasts now they shall from henceforth acknowledge him for their soueraigne King and shall yeeld him honor homage and seruice And all this came to passe after God manifested himselfe to all the world by his Gospel for the great Kings and Princes therof not only submitted themselues vnder the yoke of Christ but also imployed their wealth riches to restore maintaine the Church so as they became the protectors and defenders of it Whence we note that a speciall and particular dutie is heere required of Princes A speciall and particular dutie required heere in Kings and Princes besides their ordinarie profession of the Christian faith Why so Because the Lord hath clothed them with power and authoritie to the end they should prouide for the Churches good and also procure the glorie of God I grant this dutie belongs to euery one but by how much the greater power Princes are indued withall the more carefull should they be to imploy their studies and paines about these things That is the cause why Dauid expresly names them and exhorts them to be wise to serue the Lord with feare and to kisse his Sonne Psal 2.10.11 Hence also we may discerne of their follie and madnes who affirme that Kings can be no Christians vnlesse they giue ouer this office and dignitie The follie of such as affirme that Kings can be no Christians vnlesse they giue ouer their dignities For this was accomplished vnder the kingdome of Christ when Kings being conuerted vnto God by the preaching of the Gospell came to this hie degree and dignitie which far surmount all sorts of rule and principalities to wit to be the nursing fathers and defendors of the Church The Papists thinke none can be right nursing fathers to the Church vnlesse they leaue vnto Priests Monks and idle bellies great reuenues large possessions fat prebendaries to fatten them vp as swine in a stie But this nourishment tends to a far other end then to cramme and stuffe the guts of such a companie of insatiable gulphs After what maner Kings ought to be nursing fathers to the Church For the question is not here touching the inriching of their houses who vnder a fained pretence of holines will needs be taken for the Ministers of the Church who haue bin the only poysoners and corrupters of the Church of God with the deadly venome of the whores cup but rather to roote out Superstitions and vtterlie to ouerthrow all Idolatrie to aduance the kingdome of Christ to conserue the puritie of doctrine to remoue scandalles and offences and to purge out the filthie dregges of false doctrine whereby the wholesome doctrine of God is corrupted and whereby his glorie is darkned and obscured When Kings haue taken order for these things then are they also to furnish the Pastors Pastors and Ministers of the word with all things necessarie let them relieue the poore and looke that the Church susteine not by their negligence beggerie or vndecent wants Then let them erect Schooles and endow them with sufficient pentions The poore Schooles erected and endowed with sufficient pensions Building of Hospitals for the teachers let them foster and cherish Studients let them build Hospitals for the aged and diseased and performe other offices which serue for the maintenance and conseruation of the Church But these excessiue expences superfluouslie bestowed towards the founding of Masses and Oratories and imploied for the making of vessels of gold and siluer rich gorgeous vestments in which Papists glory and brag only serues for a pompe and ambition to corrupt the pure and sincere nourishment of the Church yea to choke and extinguish Gods seede which is the onely food by which the Church liues Now when we see things otherwise carried at this day to wit that Kings in stead of nurcing fathers to the Church become tormentors destroiers of the Church If Kings in stead of nurcing âa hers to the Chuâch become tormentors of her ât is the iust âeward of ouâ sins that the true doctrine is reiected the faithfull Ministers banished and that greasie idle paunches insatiable gulfes and supposts of Satan are put in their roomes for to such Princes distribute their riches that is to say the blood of the people which they haue sucked when also those Princes who otherwise being faithfull yet wanting power and therefore hauing little or no courage to defend the word or to maintaine the church Let vs acknowledge that this is the iust reward of our iniquities and let vs confesse that wee be vnworthy to inioy such good nurcing fathers Notwithstanding after these so horrible ruines wee must be euer waiting and looking for the restauration of the Church and for such a conuersion of Kings as that they shall shew themselues fathers and protectors of the faithfull and such as shall constantly vphold the doctrine of the word in their dominions They shall licke the dust of thy feete The Papists in like manner offer violence to this place to establish the tyrannie of their Idoll as if forsooth Kings and Princes could not otherwise shew themselues the true and lawfull seruants of God vnlesse in his stead they should fall downe at the feete of their disguised head of the Church This they account a testimonie of great seruice done to God when they will abase themselues to kisse his feete with great reuerence But first of all if they will know what an opinion we
arguments to answer al the slanders of our aduersaries For we haue said a little before that the wicked doe not onely aduance themselues by violence and crueltie against the Church but do also lode her with infinit slanders as if they had iust occasion giuen them to tyrannize ouer her Is not this consolation more then needefull then to wit that God will maintaine our innocencie and by his allegations will cause the vaine pretext to vanish which may anie way serue to augment the crueltie and impudencie of the godlesse Therefore it is that hee addes once more And I vvill saue Heere then you see wee haue a singular consolation knowing that we are made one with the Lord in so fast a couenant that hee opposeth himselfe against all those that contend with vs. So as he will blesse those that blesse vs and on the contrary will curse those that curse vs in a word hee testifies that he is an enemie to our enemies From this word saue we must also note that wheÌ we are set free from bondage and defended against the furie of our enemies or sauâ hat we impute not these things to the worke of flesh blood lest any should ascribe that to his owne industry which God commands vs wholly to expect and vvait for onely from himselfe See Chap. 26.12 in regard it is a singular benefit that proceeds from his hand Vers 26. And I will feed them that spoile thee with their owne flesh and they shall be drunken with their owne blood as with sweet wine and all flesh shall know that I the Lord am thy sauiour and thy redeemer the mighty one of Iakob IN the first place hee shewes what shall become of the enemies of Gods Church The churches enemies shall at length turne their swords points against theÌselues which they drew forth to massacre her withall threatning that the time wil shortly approch in which tney being enraged and set on fire vvith heart burnings one against another shall at last butcher one another Truly it is the Lord which depriues them of reason and plungeth them into frenzies and that in such wise that they bend against themselues the very weapons which in times past they had drawne forth to massacre the Church withall And thus they turne their swords points one against another till they haue sought their owne vtter ruine as the Madianites did Iudg. 7.22 The summe of all is that the Church shall haue no need of mans helpe nor of any preparation at all when God is minded to confound and bring the wicked to nought for hauing first smitten them vvith giddinesse they shall fall to eat and deuoure one another being set on fire with the furies of hell euery one against his fellow And all flesh shall know Hee repeates the same thing which wee haue seene in verse 23. namely that the time shall come in which the God of Israel shall be acknowledged of all the true and onely God because he hath saued his people from destruction For he would haue this to be noted as a speciall testimonie of his Diuinitie when hee appeared in all mens sight the sauiour and redeemer of his people Some reade the name of Jakob in the vocatiue case but I expond it in the genitiue For the Lord shews that he is the sauiour redeemer and the mightie one of Iakob that his people might learne to rest themselues securely vnder his sauegard and protection THE L. CHAPTER Vers 1. Thus saith the Lord Where is that bill of your mothers diuorcement whom I haue cast off or who is the creditor to whom I sold you Behold for your iniquities are you sold and because of your transgressions is your mother forsaken The Lord proues the lawfulnes of the Churches diuorce vnder two similitudes THis place is diuerslie expounded but very few haue attained the Prophets meaning To the end wee may haue the sum briefly we must note this coniunction whereby the Lord in manie places testifies that his people are obliged and bound vnto him namely that he is as it were our husband and we his wife for it is a spirituall mariage consecrated by his eternall word and sealed vp with the blood of Iesus Christ Our spiritual mariage with God consecrated by his word and sealed vp by the blood of Christ As he then for his part receiues vs into his protection as his beloued wife vpon condition that wee keepe faith and loyaltie towards him so when we play false with him he reiects vs and then it is rightly said that he puts vs away euen as if a husband should banish an adulterous wife his house Now because wee could not easilie conceiue the reason why God should reiect the Iews which were pressed vnder so many and great calamities it was necessarie she should here come to manifest the cause of this diuorce But for as much as we are ordinarily too eloquent in couering of our owne faults and striue to lay all the blame where we should not that is to say vpon God himselfe so the Iewes also then murmured at their estate as if the Lord had done them wrong so to reiect them Why so Because they could not bee brought to acknowledge that the promises were made vneffectual and the couenant abolished by their leaud behauiour At least they could not be drawne to make this confession but with much adoe for they posted ouer their fault to their predecessors as if they forsooth had borne the punishmeÌt of their offences From thence proceeded those complaints recited by Ezekiel Our fathers haue eaten sower grapes and our teeth are set on edge Ezek. 18.2 Now because such prouerbs at that time went currant among them the Lord bids them bring forth that letter of diuorce by which they might iustifie their owne innocencie and proue that God had vniustly put them away It was the custome then to giue a woman vniustlie diuorced The first Simile a letter in her hand for thereby her husband was constrained to testifie that his wife had liued chastly and honestly with him that all might know that she was not put away for her owne fault but because she pleased not her husband And thus the wife was set at libertie and her innocencie approued and the fault was laid onelie vpon the husband to whose discontented mind the cause of this rent was imputed Moses ordained this law Deut. 24.1 in regard of the peoples hardnesse of heart as witnesseth our Lord Iesus Christ Mat. 19.7 The Lord by a very fit similitude then shewes that hee is not the author of this diuorce but that the people put away themselues by their owne fault and so pursued their lusts that they vtterly dissolued the mariage knot This is the cause why he asks for this letter whereof they boasted so much for there is great weight in the pronoune demonstratiue that by which the Prophet meant to tax their vaine excuses As if hee should You haue
the building of the Temple and for mens vse so it shall come to passe that they shall saile thither againe and this interrupted nauigation shall recouer the first course By Tarshish that is Cilicia which was opposite to Iudea vnder the figure Synecdoche he vnderstands all voyages and traffikes which they made by sea with strange nations Wee may also take it without figure thus The ships of Tarshish which were wont malapartly to scorne my Church shall subiect themselues to my authoritie and thereunto shall bring children from a far Country Their gold is vvith them He againe repeates his former speech to wit that the Gentiles shall so yeeld their obedience vnto God that they shall offer to him both themselues and all theirs The Popish Doctors doe heere againe as I touched in vers 6. shew their extreme impudencie Impudencie of Popish Doctors in their absurd collections Reu. 17.8 Persianlike pride noted in the Pope and his Clergie when they abuse these and the like places to vphold those tyrannous and Persian-like pompes whereby that Antichrist of Rome and his supposts glister and will be wondered at And albeit they ouerflow in costly raiment being couered from top to toe with gold and pearles in a word though they apparell themselues like a strumpet yet are they not ashamed to make the holy Ghost the author of all these abominations For when the Prophets doe but mention gold or siluer straightway they apply the same to their dissolutions Truly in this behalfe they resemble the Iewes Iewes and Papists iump together in their fond collections who leape for ioy as oft as the Prophets mention gold or siluer hoping to wallow themselues therein when the Messiah shall come So the Papists thinke on nothing else but vpon gold and siluer with which vaine appearance their mindes are so bewitched that they cannot aspire to heauen but this blockishnesse hath no need of any refutation The summe is that God vvill exalt his Church vnto an high and soueraigne degree of honour and decke her vvith ornaments befitting her But to the end the faithfull might not doubt that any impediments should hinder them to receiue so glorious a promise or lest they should attribute ought to their merits God himselfe promiseth to be the author of this thing Moreouer Isaiah now assignes the riches of the Gentiles whom heretofore he had abandoned from the Church to bee an holy offering vnto God and as spoiles and recompences of her victory And thus hee more cleerely expresseth that which I haue said namely that wee ought to desire nothing so much as to see the whole world subdued vnder Gods dominion Vers 10. And the sonnes of strangers shall build vp thy walles and their kings shall minister vnto thee for in my wrath I smote thee but in my mercie I had compassion on thee HE prosecutes the same argument The sâme argument pâosecuted and in the next verse expounded And as hee said heretofore that strangers should submit themselues vnder Gods authoritie to reedifie the Temple so now hee saith that the strangers shall bestow their labour in building vp the walles The comparisons whereby he promiseth the Churches restauration are diuers For it is a thing vsuall in the Scriptures where the Church is spoken of sometimes to set it foorth vnder the Temple and then againe vnder Ierusalem Now hee promiseth that the strangers shall helpe to set vp this building lest the Iewes should faint being astonished at their pouertie or smal number For in the captiuitie they might bee solicited to distrust thinking that albeit they should returne into their countrie yet there was no likelihood that euer they should perfect such a worke But Cyrus Cyrus did this who furnished them with great sums of gold and siluer And yet these things were but figuratiue in him for they had their full accomplishment in Christ to whose kingdome all that which is here spoken must bee referred For first of all he vsed the seruice of a few weake men to wit the Apostles Apostles who were disfurnished of fit meanes for so long a businesse afterwards therefore he raised vp strangers out of whom he chose Pastors Pastors and made their Princes to be nursing fathers to the Church Papists malepert in giuing their Pope soueraigntie ouer Kings The Papists too malepertly do ouerthrow and corrupt this place when they wrest it to establish the tyrannie of their Pope to whoÌ they giue soueraigne dominion our Kings and Princes Kings and Princâs And herein they shew themselues impudent liers against the truth in calling him Christs Vicar Papists shamelesse liers in calling their Pope Christs Vicar seeing the kingdome of Christ is not of this world Ioh. 18.36 And yet this companion on the contrary domineeres in pride and crueltie and takes vpon him to change kingdomes Now Kings so submit themselues vnto Christ that yet they cease not to be kings still Kings so submit themselues to the Church that they hold their kinglie authoritie still Onely they are to imploy their power for the maintenance of Gods seruice and to gouerne their subiects with equitie Whence wee see how farre off they are from Christs kingdom who would rent from Kings their power and authoritie to make themselues Lords ouer them Anabaptists would haue no kings From this place wee may also refute the Anabaptists who so ouerturne politike gouernment that Kings can no otherwise bee ChristiaÌs then in renouncing say these bedlems their authoritie But wee see here that God will haue himselfe honoured of the Kingly order Moreouer that none might obiect that it had been an easier matter to haue maintained the Church in her first estate In my wrath I smot thee then now to plucke her out of hell God preuents this also and shewes that the Iewes were iustly thus afflicted in regard they had too much prouoked him by their iniquities But hee giues them matter of good hope because he will not punish them with rigor according to their demerits but vvill content himselfe that they haue been humbled vnder temporarie chastisements And yet therewithal he informeth them touching the cause of such a change lest they should iudge therof according to their sense For when kingdomes are changed and sometimes on a sudden exalted and forthwith fall backe into ruine we thinke such things fall out by chance and that it is but the course of the world The Iewes might thinke the same when after the ruine of the Chaldean Monarchy they were set at liberty And therefore the Lord protests that all these things were guided by his Prouidence that they shuld not be partners with infidels in their blindnesse It is as much then as if he had said If thou askest wherefore thou hast endured so manie miseries truly because J was angrie vvith thee Gods free mercie and not our merits the cause of our redemption and tooke vengeance of thy offences But if thou wouldst
know the reason of thy deliuerance it hath proceeded from my meere good will not for thy merits or a iumbling together of secondarie causes Calamities then fall not out by chance Neither is the Lord angrie without cause Neither yet is he euer so angrie but he leaues way for his mercie Vers 11. Therefore thy gates shall be open continually neither day nor night shall they be shut that men may bring vnto thee the riches of the Gentiles and * Or and their Kings led that their kings may be brought THis verse is ill expounded of the most Interpreters For they thinke the Prophet meant to say that the Church shall be in safetie vnder the fidelitie and protection of God Why so Because open doores shew that danger is fare off But me thinkes the Prophet expounds himselfe namely that the gates shall be open that riches may be brought into the citie from all parts And in as much as they are wont to beare their burthens by day the day saith he shall not suffice in regard of the continuall resort of such as shall bring precious treasures thither Wherefore carriages shall not cease in so much that the gates must be kept open day and night Where he saith that the Church shal haue the riches of the Gentiles What is meant by the riches of the Gentiles it is not to be referred to temporall commodities but to the obedience which all the world shall yeeld vnto God in his Church to which he giues that which is offered vnto him in regard he hath nothing which is not hers And their kings led I had rather retaine the participle which the Prophet vseth then to follow them who change it into a verbe for they ouerthrow his meaning in regard that he expressely addeth this because the pride of kings is such Kings naturally vnwilling to submit their neckes to Gods yoke that they will not willingly suffer themselues to bee led Nay on the contrarie standing too much vpon their owne power they wax intemperate and in stead of being led whither they ought they carrie away with them al others as with a violent flood He shewes then that notwithstanding their naturall and vntamed rebellion they shall submit themselues to God and his Church Vers 12. For the nation and the kingdome that will not serue thee shall perish and those nations shall bee vtterly destroyed A confirmation of the former doctrine THe Prophet stands much vpon the confirmation of the hearts of Gods children to assure them that they should behold the restauration of the Church one day as hee hath now described it out vnto them These thinge were altogether incredible and howsoeuer we our selues are sufficiently confirmed by the euents of these things which are manifested in all mens sight yet if wee were not gouerned by the spirit of Christ hardly should wee conceiue them in our mindes He shewes then that there is no cause at all wherefore the Iewes should doubt of the restauration of the Temple because the Gentiles should come to aide them with all their power But Isaiah regarded something more high in this place then the building of the visible Temple For his meaning is to speake of that obedience which Kings Nobles and the commons should yeelde vnto the Church when they should aduance as much as in them lay the puritie of doctrine Yea hee passeth yet further in pronouncing that the kingdomes and nations which vvill not serue the Church shall perish If such as helpe not the Church are condemned with this fearefull and terrible sentence If such as serue not the Church shall perish how shall they eâcâpe that persecute her what shall we say of those tyrants who set themselues furiously against her and labour with might and maine to worke her ouerthrow If the slothfull and carelesse shall not escape vnpunished ought not the wicked to wait for some horrible vengeance seeing they striue to hinder and ouerthrow the worke of the Lord He repeates that now in the plurall number which he said before in the singular to shew that if the whole world were guiltie yet they should wholly perish For the multitude cannot free those from perishing And those nations c. that estrange themselues from God neither shall the wicked be excused if they hinder one another from comming to saluation or if they incourage one another to commit iniquitie Now it is said as we haue seene before that Kings and nations serue the Church not in regard that shee exerciseth any dominion of her selfe but because God hath giuen and committed the scepter of his word by which hee rules vnto her custodie Vers 13. The glory of Lebanon shall come vnto thee the firre tree the elme and the box tree together to beautifie the place of my sanctuarie for I will glorifie the place of my feete ISaiah vseth yet another similitude which hee brought in when hee compared the Church to a building or Citie For he recites such things as are necessarie to build withall to wit the firre tree the pine tree and the box tree all which grew in Lebanon a forrest that abounded with goodly and excellent trees His meaning is then that whatsoeuer was faire and exquisite in this forrest should be brought vnto the Church But we must refer the truth of these figures to Gods spirituall worship for he adornes his Church with the title of the sanctuarie because himselfe dwels in the midst thereof notwithstanding hee hath alwaies respect to the Temple and to the customes of those times He sets before vs then a paterne of the Temple that stood in Ierusalem that vnder the image thereof we might consider of the spirituall Temple whereof wee are the matter and the liuing stones Eph. 2.21 1. Pet. 2.5 By the place of his feete he signifies that hee so dwelles in the Temple that yet his Maiestie is not inclosed therein for he is not contained within so narrow limits There is nothing but his feete then that is to say his lowest and meanest part thereby teaching vs to aspire vp vnto heauen and not to rest fixed in these externall signes which instruct vs according to our slender capacitie According to which it is said in Psal 99.5 Worship the footstoole of his feete for he is holy Also We will enter into his Tabernacle and worship before his footstoole Psal 132.7 Not that Gods essence is diuided into pieces Gods essence not parted into pieces part in heauen and part in earth but in regard that by such helpes hee raiseth vp his seruant as it were from his feete to his head Vers 14. The sonnes also of them that afflicted thee shall come and bow vnto thee and all they that despised thee shall fall downe at the soles of thy feete and they shall call thee The Citie of the Lord Zion of the holy one of Israel HE prosecutes the same argument still For he shewes how wonderfull this worke of redemption
vengeance vnto the enemies who vniustly afflict the faithfull and to giue rest to the afflicted Neither could the Iewes expect any good issue out of so many miseââes vnlesse it were by the confusion of their aduersaries In the meane while it is good to note the cause of this deliueraÌce which must be whollie ascribed to the free grace of God and not to our merits worthines or any industrie that is in vs. The Prophet seemes indeed as I haue said to allude to the yeere of Iubile but yet we must principallie obserue this namely that our saluation consists altogether vpon the free will of our God To comfort We must remember what I haue touched before to wit what the end of the Gospell is namely That we being deliuered out of all miseries and restored to our first liberty our teares wiped from our eies we may enioy spirituall comfort and consolation But if we be depriued of so great a benefit let vs impute the same to our owne incredulitie and vnthankfulnes whereby we both reiect and repulse God who freely offers himselfe vnto vs. Vers 3. To * Or to establish appoint vnto them that mourne in Zion and to giue vnto them * Or magnificence beauty for ashes the oyle of ioy for mourning the garment of gladnes for the spirit of heauines that they may be called trees of righteousnes the planting of the Lord that he might be glorified HE prosecutes the same argument The same argument continued and declares that the chastisement wherewith the people should be exercised should not be so sharp but that there was hope notwithstanding left for them touching remission of sinnes Which that hee might the better perswade theÌ of he saith the Lord hath giuen him charge to publish this deliuerance and that not to himselfe alone but also to all the Prophets euen til the comming of that great Embassador to wit Christ Iesus who shall indeed publish and accomplish that which God would now haue diuulged for the time to come yet therewithall he signifies that their sorrowes shall not be able to let God from giuing them matter of ioy wheÌ it should seeme good vnto himselfe For to establish is as much to say as to appoint a time that the long delay might not discourage them Againe by the verb To giue he recommends vnto them the efficacie of his prophecie to the end they might be vndoubtedly perswaded touching the euent thereof Well he alludes herein to the ancient Ceremonies of the Iewes who when any affliction in those times pressed them were wont to couer their heads with ashes and to clothe themselues with sackcloth By these things then he notes out that mourning and deformitie which of necessitie was to ensue vpon the peoples wofull condition and opposeth the same to that ioy and gladnes which they should be filled withall after they had obtained their freedome and libertie But yet me thinks I can not let passe the answering of these words Peer and Epher one to another which signifie magnificence and ashes For by the transposition of the letters they signifie things cleane contrarie by which elegant turning of the words vpside downe he meant to note out the change of their estate Trees of righteousnesse By these words hee sets out the peoples restauration As if hee should say Whereas in times past you were rooted vp and resembled a withered stocke now you shall be planted againe and established He brings them then to the consideration of Gods power to the end that howsoeuer they should be ouerwhelmed brought to deaths doore yet were they notwithstanding to assure themselues to bee so reuiued that they should take roote gather strength and grow Hence we may gather a generall doctrine A generall Doctrine namely that we cannot be quickened vnlesse we be planted by the Lord. True it is that we are called his plants Chap. 60.21 because hee hath elected vs from the beginning Eph. 1.4 But yet there is another kind of planting which succeeds this first Two kinds of planting to wit our calling which by faith grafts vs into the body of Christ This the Lord brings to passe by the labours of his seruants the Ministers of the Gospell but the whole must be ascribed vnto him because it is hee onely that giues the increase 1. Cor. 3.7 Yet we are alwaies to keep in mind that doctrine which brings vs from this first deliuerance vnto the spirituall kingdome of Christ He cals them trees of righteousnesse in whom Gods iustice shines or an order rightly composed Yet let vs know that the Lord adopts vs vpon condition that we be new creatures and that righteousnesse may rule and raigne in vs. And thence it followes that by nature we are all corrupt and peruerse and cannot bring forth any good fruit till the Lord haue changed and planted vs. This also abolisheth that vaine and proud conceit of the Papists Popish preparations who in forging vnto themselues preparations forsooth or some helps of free will vsurp vpon that which belongs vnto God If we bee planted of the Lord then it followes that by nature wee are drie and vnfruitfull For my glory See heere the end wherefore we be planted But of this matter we haue spoken in Chap. 60.21 Vers 4. And they shall build the old waste places and raise vp the former desolations and they shall repaire the Cities that were desolate and waste thorow many generations THe Prophet amplifies this restauration of the Church An amplification in this the verses following and insists principally thereabouts that the Iewes might conceiue in their mindes a certaine and an assured hope of their deliuerance for these promises seemed altogether incredible And this is the cause why hee adornes the benefit of this redemption with so many glorious and goodly titles Those erre who will haue these words Of the age and from generation to generation referred to the time to come As if the Prophet should haue said that the building whereof he speakes shall be firme and stable whereas his meaning is farre otherwise For he shewes as I noted in Chap. 58.12 namely that the old ruines of the Citie should not hinder the Lord from rearing it vp againe After the inhabitants of any Citie haue been long scattered heere and there what hope is left that it should be built againe As for example who is he that thinkes of the reedifiing of Athens Athens So whilest the Iewes were banished for a long time into a forrain country and that Ierusalem lay waste the space of seuentie yeeres who durst expect that euer the Citizens thereof should haue reedified it For this cause Isaiah calles deserts of an age the places formerly desolated the Cities vvasted the solitarie places from generation to generation to shew that none of these should hinder the Lord in due season as was noted in Chap. 60.22 to bring backe his elect to Ierusalem and to cause them to
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
in regard the Iewes sinned of a set malice and rather against knowledge then of ignorance For they had been often taught and instructed but they insolently reiected all admonitions In which respect they were much lesse excusable then those to whom the Prophets were not sent For as no man aliue can pretend any cause of ignorance No man can pretend ignorance so yet the Iewes much lesse and those to whom the word of the Lord hath been published who for this cause shall haue a sharper sentence of condemnation pronounced against them then and shall be more seuerely punished then any other Hee sets downe the meanes of this call namely that hee had exhorted them by his Prophets For by the clause I spake hee repeates one and the same thing twice according to the custome of the Hebrewes as wee noted before To hearken to the Lord is to obey his word for it were to little purpose to lend an eare vnlesse vvee follow that which the word propounds vnto vs. For otherwise what difference is betweene vs and the Asse who wags his eares God will be heard with the heart Prou. 23.26 As for a fained audience he vtterly reiects it Now he shewes the cause why they would not come at his call surely they stopped their eares against wholsome doctrine For the beginning of obedience is to bring with vs a desire to learne Before mine eies is as much to say as before my face which phrase of speech he vsed a little before Euery man sinnes before the eies of the Lord neither can any auoid his presence But it is properly said that we sinne before his eies Who is said to sinne in Gods eies when being called by him wee stand not in awe of his sacred presence for he is neerest to those whom he calles by his Prophets yea to such it may be said that he shewes himselfe visibly Therefore so much the more detestable is their impietie and worthy of the more stripes who as it were with whorish foreheads despise God who in such familiar manner summons and calles them vnto him Now by the latter end of the verse it appeares that the Iewes are not condemned for any enormous sinnes but chieflie in respect of their new found deuotions by which they corrupted the seruice of God For albeit they were forward enough in hunting after their forged sacrifices thinking thereby to obtaine Gods fauour yet himselfe pronounceth that he abhorres all such endeuours because there is nothing but pollution therin It is not permitted to euery one then to follow that which seemes good in his owne eies We must not follow that in Gods seruice which seemes good in our eies but we must haue an eie to that which God approues of and not turne therfrom no not an haires breadth Well we see that this vice hath not raigned in one age onely namely that men haue followed their fond appetites and haue worshipped their owne inuentions in stead of God when the question hath been touching his pure seruice But how great delight soeuer men take herein sure it is the Lord protests that hee contemnes and abhorres it Vers 13. Therefore thus saith the Lord God Behold my seruants shall eate and yee shall bee hungrie Behold my seruants shall drinke and yee shall be thirstie Behold my seruants shall reioyce and yee shall be ashamed 14. Behold my seruants shall sing for ioy of heart and yee shall crie for sorrow of heart and shall houle for vexation of mind Hypocrites distinguished from the faithfull THe Prophet here distinguisheth yet more clearely hypocrites which hold a place in the Church only from his true and lawfull children For though all will needs take vnto them the title of Gods children yet he shewes that many were to be chased out of the house that those who proudlie insulted ouer Gods people should be frustrated of their hope because it was vaine false And we are to note well the remarkable opposition which is here put betweene Gods seruants and those that falsely glorie in his name For he shewes that their vaine titles their boasting and false perswasions should stand them in no stead These words they shal eate and drink signifie felicitie and a prosperous estate in this present life For it is as if he had promised to haue such care ouer the faithfull that they should want nothing Obiect But it seemes the Lord here promiseth his seruants more in words then he performes in deedes For are they not often hungrie and thirstie whilest the wicked ouerflow in all sorts of good things and abuse them to excesse and riot I answere Ans that Christs kingdome is here noted out vnto vs vnder these figures for otherwise we cannot comprehend it For which cause the Prophets are wont to borrow similitudes fom earthly kingdoms in which when the subiects flow in wealth and in the inioying of all blessings there Gods liberalitie is to be espied by which also wee ordinarily iudge of his fatherly loue towards vs. Note But because it is not expedient that the faithfull should fixe their hopes vpon earthly commodities it is enough for them that they take onely some little taste of them the better to vphold their faith And if it so fall out that they bee now and then pressed with wants yet by feeling the benefit of contentation with a little they cease not for all that still to acknowledge God for their father and to taste of his liberalitie Nay The faithfull richer in their pouertie then the greatest Kings in their superfluitie shall I say more euen in their very pouertie they are oftentimes richer indeede then Kings and great Lords of the earth But although the wicked enioy neuer so much yet are they the only miserable people in the world because they cannot enioy their wealth with a good conscience The Prophet therfore hath respect to the right vse of Gods gifts For such as serue him purely receiue from him as children from the hand of their father all things needfull for this life present But the rest as vsurpers and theeues take whatsoeuer they possesse by stealth and robberie No riches nor abundance can satisfie the wicked No âiches can satisfie a wicked man they are alwaies in distrust and trembling their consciences will neuer giue them rest The Lord you see then promiseth no more here then hee truely performes neither must we iudge of this felicitie by outward appearances This wil be better perceiued by the words following where hee speakes of reioycing and giuing thankes For no doubt the Prophets meaning is to say that contentment consists not in the inioying of abundance Contentment consists not in abundance but in tranquillitie peace and gladnesse of mind because all things are vnsauorie to the vnfaithfull But the godly take more pleasure in the feeling of Gods fatherly loue then in all the pleasures of the world Our chiefe felicitie In the meane
to forget their deliuerance but in regard that the one compared with the other Simile did darken it as the Sunne doth the brightnesse of the starres Let vs remember then that these things are fulfilled in vs as oft as we be regenerated but we are regenerated onely in part Our regeneration onely in part and therefore as yet we cannot attaine the sight of this new heauen and new earth What meruaile is it then if wee sigh and mourne seeing wee haue not yet vtterly put off the old man but many remainders of sinne doe still sticke fast in vs This renument must begin at vs who hold the first ranke for the creatures in regard of our offences grone and are subiect to vanitie as Saint Paul speakes Rom. 8.20 But after vve shall bee perfectly renued heauen and earth shall be renued also and shall recouer their first estate Hence we may gather that which wee haue often mentioned namely that the Prophet hath an eye to the vvhole kingdome of Christ euen vnto the end thereof which for this effects sake is called the day of restauration and refreshing Act. 3.19.21 Vers 18. But bee you glad and reioice for euer in the thing that I shall create for behold I will create Ierusalem as a reioicing and her people as a ioy An exhortatation to reioice added by way of amplificatioÌ HEe exhorts the faithfull to reioice with condigne ioy for so excellent a benefit of God And this was added for amplifications sake because men neuer esteeme of the graces of God according to their worth amongst the which this heere mentioned is the chiefe and most excellent for they prize them at a very low rate It is needfull therefore that the faithfull should be rouzed and quickened vp by such exhortations as these to the end they should shew theÌselues neither vnthankfull nor forgetfull as also that they should not lightly passe ouer this benefit namely that being redeemed by the hand of Christ they might beare the remembrance thereof in their hearts as the earnest pennie of eternall life This is the cause why Isaiah teacheth that the deliuerance is not acknowledged with such thankfulnesse as is meete vnlesse the faithfull continue on their ioy the whole course of their liues exercising themselues in singing the praises of God Whereas Ierusalem is called gladnesse and the people thereof reioicing it may seeme somewhat harsh at the first blush yet we may thence gather a good exposition namely that in the deliuerance of the Church there shall be such cause of ioy that it shall abolish all matter of sorrow And surely when our miseries themselues doe tend to our saluation wee haue therein no small occasion giuen vs of reioicing Vers 19. And I will reioice in Ierusalem and ioy in my people and the voice of weeping shall be no more heard in her nor the voice of crying THe Prophet expresseth somewhat more then in the former verse A liuely descâiption of that gâeat loue which âod beares vs. For in this his meaning is to say that the Lord will not onely giue matter of reioicing but also that himselfe shall bee partaker with them in this ioy For so great is his loue to vs that he takes no lesse pleasure in our prosperitie then if he himselfe inioied the same with vs. By which our faith ought to be much confirmed namely when wee heare that God beares vs such an ardent loue Are we afflicted or scattered He saith that this grieues troubles him Contrariwise doe we florish and prosper He professeth that he takes great pleasure therein According as wee haue seene in Chap. 63.10 that the Spirit of God was vexed when that order which he requires and approues is ouerthrowne and confounded As also in Chap. 62.5 he takes vnto him the person of a bridegroome who findes no other contentment then in his wife Vers 20. There shall bee no more there a childe of yeeres nor an old man that hath not filled his daies for hee that shall bee an hundred yeeres old shall die as a young man but the sinner being an hundred yeeres olde shall bee accursed SOme thinke the difference betweene the Law and the Gospell is heere noted out What blessings belong to them âhat are in the kingdome of Christ in his and in the rest of the verses following because the Law is as a schoolemaster who held his schollers vnder the first rudiments but the Gospell brings vs to a perfect age Others vnderstand it that there should bee no more any difference of age for wheâe eternall life is there needes no dispute about youth or age But thus I expound the Prophets words Be they young or old they shaâl come to a perfect age so as they shall euermore be strong euen as in the flower of youth yea they shall bee alwaies lustie and strong for wee wax old and feeble by reason of our sinnes VVhen thou art angry saith Moses Psal 90.9 10. all our daies are gone as a tale that is told The time of our life is threescore yeeres and ten and if they bee of more strength fourscore yeeres yet is their strength but labour and sorrow for it passeth away suddenly Our life passeth like the shadow but in Christ we haue stabilitie and vvee flee away But Christ is come to strengthen vs and to vphold vs in a perfect estate Yet we must distinguish betweene the two members For after he hath said that the Citizens of the Church shall liue long so as none of them shall be taken out of the vvorld till they be full of daies nor till they haue finished their perfect course he therewithall addes they shall be strong euen in age it selfe Now howsoeuer the greater part of the faithfull are hardly able to indure in respect of their weakenesse and that others of them grow feeble before the time yet is this no vaine promise For if Christ did truly and fully raigne in vs it is certaine that his strength would flourish in vs and would fortifie both our bodies and soules Let vs then thanke our owne corruptions that wee are subiect to so many sicknesses The cause of languishing sicknesse and vntimely death in our selues sorrowes to age and other incumbrances Why so Because we will not suffer Christ quietly to raigne in vs. As also for that we haue not so fructified in newnesse of life as vtterly to haue put off the old man From this place also let vs note that corporall and spirituall blessings are onely to bee found in the kingdome of Christ Corporall and spirituall blessings onlie found in Christs Church that is to say in the Church For out of it there is nothing but accursednesse Nothing but accursednesse out of the Church Whence it followes that all such as are out of this kingdome are most miserable And albeit they seeme lustie and strong yet are they nothing in Gods account but rotten and lothsome carions Vers 21.
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 tyraânie 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
A COMMENTARY VPON THE PROPHECIE OF ISAIAH By Mr. IOHN CALVIN WHEREVNTO ARE ADDED FOVRE TABLES The first touching places of Scripture alleaged The second of the principall matters handled The third of Authors and diuers names mentioned Thâ fourth of certaine texts cited out of Isaiah in the new Testament which by the Author in the Commentarie are compared and reconciled TRANSLATED OVT OF FRENCH INTO ENGLISH BY C. C. Behold the Lamb of God that taketh away the sinne of the world Iohn 1.29 To him also giue all the Prophets witnesse that through his name all that beleeue in him shall receiue remission of sinnes Act. 10.43 Lord who will beleeue our report And to whom is the arme of the Lord reuealed Isai 53.1 Iohn 12.37.38 AT LONDON Imprinted by FELIX KYNGSTON and are to bâ ãâã by William Cotton dwelling in Pater noster Row at the signe of the golden Lion 1609. TO THE HIGH AND MIGHTIE PRINCE HENRIE PRINCE OF GREAT BRITTAINE SONNE AND HEIRE APPARANT TO our Soueraigne Lord IAMES King of Great Brittaine c. AND TO THE MOST NOBLE AND VERTVOVS PRINCESSE THE LADY ELIZABETHS GRACE his Highnesse most deare Sister all honour and happinesse with eternall glorie through Christ IESVS MOst gracious and renowned Princes hauing translated out of French into our English tongue the booke of the prophecie of Jsaiah interpreted and expounded by Master John Caluin of reuerend memorie I humblie craue that it may be published vnder your most Princely names and protection The reason of this my humble petition is that the honor of so noble a worke may not be imbased by the meanes of my endeuours This Prophet by birth was the sonne of Amos esteemed by many to haue been brother to Azarias King of Iudah and Father in law to King Manasses which being so this Prophet was by birth of the blood Royal and descended of the house of Dauid which for the promise of Christ to come of him was the most noble house of all the Kings of the earth Being so borne his education could not be but Princely and his bringing vp in all good learning wisdome vertue and honor His spirituall graces not attained vnto by ordinarie meanes but inspired into him immediatly by the Spirit of God were excellent This appeareth particularly in the sixth Chapter of this Prophecie declaring that an Angell of God with a burning coale taken from the Lords Altar and laide to the mouth of the Prophet refined his lips and his tongue that they became pure and precious as the finest Gold The same is manifest in all the booke of his Prophecie wherein both the light and the heate of that heauenly fire appeareth For he not onely declared the will of God sincerely according to the lawe and testimonie deliuered to Moses but also foreshewed the future euents of the Kingdome of Judah and of all the flourishing states and Kingdomes of his time He Prophecieth also of the birth of Iesus Christ as if hee had been taught by the Angell Gabriel who brought the annunciation and message of it to the blessed Virgin his mother Of his passion and death he spake as if with the Apostle John he had stoode by when he was crucified His resurrection he described as if with all the Apostles he had stoode vpon Mount Oliuet where the Lord tooke the cloude of glorie as his heauenly Chariot to ascend and goe vp to his Father His zeale and indignation against sinne is euident euery where in his sharpe reproofes of the offences of all estates Finally the booke of his Prophecie beareth written in the head of it the names of foure Kings in whose time he prophecied and before whom as a vessell of golde he bare the name of God with great honour All which things being royall it seemed to me most conuenient that his booke should still beare in the front of it the names of Princes And as hee foreshewed that Kings should bee Fosterfathers and Queenes Nurces of the Church of Christ so my desire was that his booke might be published vnder the names and protection of Christian Princes Moreouer I was led hereunto by the example of this Interpreter whose exposition vpon Jsaias prophesie I translate namelie of M. John Caluin a man in his time of excellent pietie and learning and one of the great lights whereby it hath pleased God both to chase away the errors of poperie as the darknes of the shadow of death and to cause his maruellous and comfortable light of the Gospell to shine vnto this present age For hee dedicated his first exposition of this booke to the young Prince King Edward the sixth of famous memorie for the princelie graces for the zealous loue of true religion and of al heroical vertues wherewith in his young yeeres he raised an admirable expectation of future glorie if his precious life had long continued He was also most worthily renowned with highest glorie for that gracious reformation in religioÌ which was established by his regal authority and which our English Church at this day with great comfort doth enioy vnder the happie gouernment of our Soueraigne Lord the King your most noble and renowned Father Furthermore the same Author setting out againe this Commentarie amplified and enlarged he dedicated this second edition to our late most gracious Queene Elizabeth worthie of eternall memorie in this Kingdome for the reestablishing after a few yeeres alteration of the zealous reformation of her most vertuous brother Which example hath led mee in most humble manner to seeke for the same worke the high patronage and protection of such Princes like those to whom hee presented this his seruice To whom I know none so like as your selues both in regard of your high estate and also in like most noble descent from the vnited houses of Yorke and Lancaster Besides which resemblance your Highnesse also is of like yeeres to the yong Prince King Edward and in the eies of all the kingdome of like hope of excellent vertue and zealous proceedings in the aduancement of Christian religion In like manner your Grace resembleth the most gracious late Queene Elizabeth both in her royall name and also in the constant expectation of all men to expresse in time all the princely vertues and graces that shined in that most renowned Princesse from this Westerne part of the world to the furthest East and to the rising of the Sunne In which respects esteeming such a dedication most like that which my author made of his owne worke I haue most humblie craued that this my translation of it might bee vouchsafed the honour to haue your Princelie names written in the beginning of it For notwithstanding the great difference that is betweene a reuerend learned writer and expounder of the holie Scriptures and the translator of such an exposition yet this meane seruice hath also his good vse in the Church of God and is of long and tedious labour to such as take paines therein which being gratiouslie
dangerous nor deadly enemies then those that haue been nourished and maintained in her owne lappe I answere Ans that the Prophet heere comprehends the whole Kingdome of Iesus Christ and not one age or generation For in this life wee doe but onely taste the first fruits as it were of this Kingdome Moreouer although the Church be vexed with enemies as well strangers as domesticall yet euen in the midst of them God ceaseth not to preserue and maintaine it and thus in the end ouerturnes all his enemies Also this prophecie properly appertaines to the true and lawfull children of Abraham whom the Lord daily purgeth by afflictions and banishments causing them by this meanes to forget all ambition and enuie for we shall not vsually find desire of vaine glorie amongst them who haue been meekened and instructed in the schoole of Christ Thus then that which Isaiah heere promiseth hath alreadie beene fulfilled in some part and is accomplished euery day But we must goe on still in these exercises and haue fightings daily as well within as without vntill wee obtaine that eternall peace which wee shâll inioy heereafter with all felicitie in the Kingdome of God Vers 14. But they shall flee vpon the shoulders of the Philistims toward the west they shall spoile them of the East together Edom and Moab shall be the stretching out of their hands and the children of Ammon in their obedience HIs meaning is that the Lord will also assist his people by another means to wit that he will triumph ouer his enemies subdue them vnder his power For as he hath hitherto spoken of the safetie of the Church so now also he declares that shee shall obtaine victorie ouer her enemies Now hee makes mention of the nations against whom the Iewes had continuall warres the Philistims assailed and molested them on the one side on the other side they had the Ammonites and Moabites by whom they were conioyned both by consanguinitie and neighbourhood And on the other side were the Idumeans who were not withheld by any neerenesse of kinred whatsoeuer Gen. 36.1.8.9 from being the sworne enemies of the Iewes they came of Esau the brother of Iacob the remembrance whereof ought to haue turned them from all hatred and rancour The Church ouercomes by suffering And therefore the Lord promiseth to his Church that although she should haue enemies that yet notwithstanding by suffering vnder them shee shall conquer and bring them vnder in the end The stretching forth of the hands signifies the domination which the Church shall obtaine ouer her enemies for ordinarily the hand signifies power and the Hebrues vse the phrase To stretch out the hand to subdue this or that So as it is said in the Psalme I will set his hand in the sea and his right hand in the floods Psal 89.26 To stretch out the hand then signifies power to rule and gouerne and contrariwise he also addes the obedience which the enemies shall yeeld vnto her The Iewes who dreame of an earthlie kingdome and Messiah interpret all these things carnallie and draw them to I wot not what outward power whereas they should rather be esteemed according to the state and condition of Christes kingdome True it is that the effect of this prophesie was seene to be fulfilled in some part when the Lord brought back the Iewes from captiuitie at which time he raised them vp into a good estate in despite of all their neigbour enemies but the faithfull were to expect a more excellent victorie which in the end they obteined by the preaching of the Gospel For albeit we must fight continuallie vnder the crosse yet we ouercome our enemies notwithstanding first when being deliuered from vnder the tyrannie of the diuell vnbeleeuers we are called and maintained in freedome by Iesus Christ that the flesh with all his lusts may be brought vnder secondly when by meanes hereof we liue to him Luk. 21.19 and possesse our soules in patience quietly with a meeke spirit bearing whatsoeuer befalles vs. We also heape coles of fire vpon the heads of our enemies Rom. 12.20 and by this meanes likewise we obteine victorie ouer them and ouer all their iniuries and reproches vnder which it seemes we are subiect Vers 15. The Lord also shall vtterlie destroy the tongue of the Egyptian sea and with his mightie wind shall lift vp his hand ouer the riuer and shall smite him in his seauen streames and cause men to walke therein with shooes He meanes nothing else in this verse but to shew that the Lord by his admirable power will open a way vnto his people which seemed to be shut vp before Now he speakes by a figure for one side of the sea is called a tongue because when the sea enters vpoÌ both lands and occupies one part it seemes like a tongue thrust out He speakes of the Egyptian sea then yea of Egypt it selfe which he yet more plainly declares hereafter But he principallie names the sea and the riuers because these be fortresses of the regions and the closings in of all passages Vpon the riuer No doubt but he meanes the riuer Nilus which watereth and compasseth all Egypt in many places by meanes whereof they might haue shut vp the passage before the people returning into Iudea I doubt not but the word Ruach is here taken for wind although these words of the Lord be ioyned therewith for all the winds are the Lords seeing he gouernes and guides them as it pleaseth him and especiallie a vehement whirlewind raised vp miraculouslie is so taken when this word is vsed Now he alludes to the first deliuerance of the Church wheÌ it was brought out of Egypt For wheÌ it pleased God to giue them passage he dried vp the sea by the violence and force of the winds Exod. 14.21 I grant that God needed not the help of winds because he was able to haue done it of himselfe but when he vseth ordinarie meanes first from thence wee learne that all creatures are readie to yeeld obedience vnto him And howsoeuer they haue their naturall course What we haue to learne from Gods working by ordinary meanes yet are they all in his hands so as he will turne their force and violence which way soeuer it shall please him For example when the wind ariseth it takes his beginning of a naturall cause all the winds also haue their seuerall proprieties the south wind is moyst the north wind cold and the effects which proceed from them are altogether alike for the south wind makes the bodies moist and the north wind dries them The Lord shewes by admirable miracles that he hath a superior power and an ouerruling hand farre aboue these naturall causes so as nature that is to say the disposition of things as prophane men haue imagined ouerrules not but he only Secondly he shewes that when he thinks good he changeth the nature and order of things to the end he may be acknowledged
the author of them because such a change doth the better set forth his power and domination This is the cause why Isaiah speakes not of the wind alone but of the wind of the Lord to the end we might know that the wind is not raised vp by chance but is directed by the hand of the Lord. And he shall smite him in his seuen streames Others translate floods and expound it thus He will diuide Nilus into seuen parts Now although this exposition be receiued of all yet I approue not of it and as I take it they haue failed here by forgetfulnes rather then by ignorance for I hold them learned men notwithstanding and such as are well exercised in reading the ancient writers It is well enough knowne by histories that Nilus hath seuen principall mouthes others were called false mouthes because they had no name Look then how many armes or mouths it had so many streames and riuers it made as it seemes and his riuers would haue been so many lets and impediments to slacken the voyage Now Isaiah did purposely name theÌ because of the great fame of this flood Moreouer although this flood was deepe yet notwithstanding he saith it shall be so dried vp that one shall not neede to pull off his shoes to passe ouer it which yet they must needs haue done if there had been neuer so little water remaining The Prophet then vnder these borowed speeches meanes nothing else but to certifie them that no power whatsoeuer shall be able to let God when it pleaseth him to deliuer his people out of captiuitie He touched the historie of the first deliuerance to the end they might know that the same should now befall them which had hapned to their fathers in times past This is the cause why he doth thus paint it forth before their eyes because the meanes of this deliuerance should not appeare For this promise so barely published would not haue entred into their hearts so effectually as this notable example did which was thus propounded and set before them Vers 16. And there shall be a path to the remnant of his people which are left of Ashur like as it was vnto Israel in the day that hee came vp out of the land of Egypt THis verse containes no new matter but opens that further which went before to wit that the people shall feele the verie same powerfull hand of God in their deliuerance out of Babylon Exod. 14 29. Iosh 3.16 as they had formerly proued in their deliuerance out of Egypt He opened a way thorow the seas also thorow a waste desert and lastly thorow the midst of Iordan euen thus will hee make way againe Isaiah saith for his people by the same admirable meanes Now what the Lord hath once done let vs expect the same againe for the time to come and let vs to this end consider the antient histories This also ought to bee referred to the last deliuerance of the Church when wee altogether shall be fully deliuered out of all miseries and calamities so as howsoeuer the things which are taught vs concerning the resurrection and eternall life seemes incredible vnto vs and that the meanes thereof appeares not vnto vs as yet let vs know notwithstanding that it shall be easie with God to finde both the way and meanes THE XII CHAPTER Vers 1. And thou shalt say in that day O Lord I will praise thee though thou wast angry with me thy wrath is turned away and thou * Or thou wilt comfort comfortest me ISaiah now exhorts all the faithfull to render thankes to God although the exhortation hath also this drift to wit that they should giue the greater credit vnto Gods promise For hee hath sealed it vp as it were vnto them by this exhortation to the end they should assure themselues that it is vnmoueable As also that they should not imagine that the Prophet meant to feede them vp with a vaine hope when hee put this forme of thanksgiuing as it were into their mouthes which thankes they could not haue giuen vnlesse the occasion thereof had been both sure and stedfast In this song also hee shewes why it is that God doth good to his Church to wit that the memorie of his blessed name might be magnified not that he needes any of our praises but because this is profitable vnto our selues For we ought diligently to consider what honour he doth vs when he vouchsafes to serue himselfe of our indeuours in the magnifying and publishing his glorious name wee notwithstanding being such vnprofitable yea altogether vnprofitable seruants The Prophet in this song addresseth himselfe in generall to all the people euen as if hee spake to one man This is noted from the word Thou in the text for it was requisite they should be ioyned together as if they had been but one According to this example our coniunction ought to be so strait that there should bee but one soule and one mouth Rom. 15.6 especially if wee meane that our prayers and thanksgiuings should bee acceptable before God Though thou wast angry The summe of this song The summe of this song is that howsoeuer God was iustly prouoked to anger against this people yet notwithstanding satisfying himselfe with one little stroke of the rod he will easilie be appeased Now because the particle Ci is often put for shewing of the cause some translate O Lord I will praise thee for being angry against me thou wert by and by appeased But because it is sometime taken otherwise I haue followed that which I thought to agree best to this place The faithfull then doe first acknowledge their fault secondly they attribute their deliuerance out of their miseries vnto the mercy of God Now be cause the verbs are put in the future tence one may also expound The chastisement wherewith thou smitest me for a time shall be no impediment that thou shouldest not pitie mee at the last and giue mee matter of ioy and consolation Whether of the expositions soeuer we receiue this sentence ought to be diligently obserued for as soone as our hearts are touched with the feeling of Gods wrath wee are sollicited vnto despaire so as if the danger be not speedily preuented wee shall be ouerwhelmed before we are aware Satan also tempts vs euery kind of way and assaieth all meanes whereby hee may put vs out of heart So much the more neede haue wee then to bee well armed with this doctrine that howsoeuer we feele the wrath of God yet we may resolue with our selues that it shall not indure long but that hee will send vs some consolation after he hath chastened vs. But if we haue deliuerance Afflictions no satisfactions of Gods iustice then let vs remember that the afflictions are ended not because we haue satisfied the iustice of God as if we had merited it at his hands but because he beares with our weakenesse euen of his fatherly louing kindnesse This confession
see that he not only condemnes Images and Idols but whatsoeuer the Iewes had inuented without the prescript rule of the law whence it followes that all will-worship is reiected of GOD. God reiects not Idolatrie alone but all will worship all be it be grounded vpon neuer so good intents Where he addes in the end that they shall no more arise or stand vp he shewes how odious a thing Idolatrie is in Gods sight seeing he will haue the very memorie thereof to be quite abolished so as afterwards there should no signe thereof be left at all And yet the Prophet meant to expresse somewhat more to wit that our repentance should be such as that we ought to perseuere therein coÌstantlie vnto the end For we call not that true repentance when men are only moued vpon some sudden passion to renounce and abolish their superstitions and then forthwith to suffer them to sprout and increase againe which yet we see comes often to passe in manie who in the beginning seemed to be consumed with zeale in an outward shew and within a while haue growne key cold againe But the Prophet here notes out such a constant zeale True repentance holds out to the end that those who haue once begun to forsake and renounce their abominations hold out and perseuere in a good course vnto the end Vers 10. * Or neuerthelesse Yet the defenced Citie shall be desolate and the habitation shall be forsaken and left like a wildernes There shall the Calfe feede and there shall he lie * Or shall brouze vpon the tops thereof and consume the branches thereof YEt Some take the Hebrue Coniunction Vau for a particle of rendring the cause and some as if it signified Otherwise therefore it will beare a double sense If we interpret it For then the Prophet should giue a reason of that which went before but that is against the drift of the text and besides it is vtterlie a verie absurd exposition Those who take it for Otherwise haue the most likelihood for this threat may well agree If you repent not looke to the issue Your Citie which is so well fortified shall be made like a wildernes But yet me thinks this is too constreined a sense I had rather then expound it Notwithstanding or neuerthelesse for the Prophet meant to say that Ierusalem and the rest of the Cities of Iudea should be destroyed neither could Ierusalem possiblie escape albeit God meant to spare his people This admonition was very requisit because the faithfull might haue been discouraged in seeing this holie Citie ouerthrowne and the Temple laid on heapes but they knew by the former prophesies that God had meanes enow in store to conserue his Church and the consideration thereof vpheld them The Prophet then goes about to preuent this temptation And from hence learne that we ought neuer to be out of heart howsoeuer we be brought to a great exigent and that the Lord begins to handle vs with all extremitie Now albeit this threatning may well concerne all Iudea yet I rather thinke that he speakes here principallie of Ierusalem which was the Mother Citie of that countrie Whereas he addes that the Calfe shall feede there it is a figuratiue maner of speech much vsed among the Prophets as oft as they mention the destruction of a Citie for they then forthwith shew that the place shall be made pasture ground In which we haue to obserue what should moue the Lord to execute such a iudgement as to put brute beasts to feed in that place which the Iewes by their wickednes had prophaned Surely he had adopted them to be his children and therefore it was their duties to haue yeelded subiection to so louing a father but in regard they had broken out into licentious behauiour against him and had shaken off his yoke The sinnes of a nation may so farre prouoke the Lord that where it was an habitation for men it shall become an habitation for beasts only it was iust with the Lord as a punishment of their ingratitude that the place of their dwelling should now be inhabited by better inhabitants taken from among brute beasts rather then men Whereas he saith the tops it is to augment the description of this waste and desolation as if he should say There shal be such plentie of grasse that the Calues shal only brouze vpon the tenderest parts thereof The word Saiph signifies also a bow or branch but because they naturallie sprout vp on high I take it here for the top or end We may also affirme that the Prophet alludes to the faire shew which the Citie had it being in times past beautified with faire and high buildings but nothing should be seene there these houses being throwne downe but grasse and boughs of trees wherewith the calues being plentifully fed should onely for wantonnes browze vpon the tops thereof Vers 11. When * Or his haâuest shall dry the boughes of it are dry they shall be broken the women * Or shall come and shall set c. come and set them on fire for it is a people of none vnderstanding therefore hee that made them shall haue no compassion of them and he that formed them shall haue no mercy on them SOme thinke the Prophet hath respect to the similitude of the vine whereof hee spake in the beginning of this Chapter and therefore they translate When the branches shall die I grant that the word Kesirah is ambiguous but because the similitude of the haruest agrees better as also that the Hebrew word may be so expounded therefore I had rather take it in this sense And yet I traÌslate not When the haruest shall be dried but WheÌ the haruest shal dry Now To dry in this place signifies nothing else but to come to ripenesse as if hee should say Before the crop be ripe it shall be cut downe and so the Lord will depriue thee of that which thou thoughtest thou hadst sure enough in thine hand Where he saith the women shall come his meaning is that God shall neede no strong armie of men to finish this businesse but poore weake women shall suffice and thus he amplifies the indignitie that shall bee offered them in this chastisement For he threatens that the calamitie shall be full of shame and reproach in regard that it is a greater disgrace to be praied vpon and spoiled by the hands of sillie women who were neuer expert in feates of armes then by men who are souldiers by profession In the next place hee shewes the cause of this so great a calamitie for at the first blush the Lord might seeme too seuere in suffering his chosen to be so miserably vexed and scattered without any succour Why so Because it is contrary to his louing and fatherly disposition to deale thus with his children But our Prophet shewes that God did not correct the Iewes so rigorously without good reason for they were destitute of
vnderstanding sound iudgement Prou. 1.7 Psal 111.10 It is not for nothing theÌ 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 ignoraÌce 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 remnaÌt 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 notwithstaÌding 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 childreÌ 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 spokeÌ 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