of Philosophers but such a one as the scriptures do informe vs of that is a power full of efficacie and speedie in execution Quest But some may here demand why mention is made of all the world and of all nations seeing he speakes only of Babylon Ans We must remember what I haue said heretofore to wit that the Empire of Babylon hauing conquered Nineue did spread it selfe ouer all the East and that diuers nations were subiect vnto it for which cause the ruin thereof was also the ruin of the whole world for such Monarchies can not fall but they must needs pull great destruction vpon others with them Wherefore seeing the huge masse of so great an Empire might peraduenture haue called the certentie of this prophesie into question Isaiah shewes that albeit it should ouerspread far and widâ— and comprehend infinit multitudes of people yet none of all this should let God to put his decree in execution Vers 27. Because the Lord of hostes hath determined it and who shall disanull it and his hand is stretched out and who shall turne it HEere the Prophet vseth an exclamation as it were the better to confirme the former sentence For hauing told them that thiâ— was the counsell of the Lord to the end he might shew them it is so inuiolable that it can not be broken Psal 33.11 he asks the question as of a thing vtterlie impossible Who saith he can disanull his counsell or turne his hand back and thus by this exclamation he sets himselfe boldlie against all creatures For the Lord no sooner decrees a thing but he stretcheth forth his hand Is it once lifted vp the worke then must of necessitie be put in execution Now he not only excludes men by this his exclamation froÌ„ being able to hinder the decree of God but all things else whatsoeuer yea be it that any other creature besides the diuell or man would set it selfe against his will To conclude he shewes that God is not subiect to repentance or change but whatsoeuer falles out Num. 23.19 were it in the greatest confusion in the world yet is he alwaies like himselfe neither can his enterprise be foreslowed by any occasion Obiect If any replie that God hath changed his counsell sometime as when he pardoned the Niniuitâ— Abimelech God sent a message to the Niniuits by Ionah but he manifested not that which he had decreed in his secret counsell which was to shew them mercie or Pharaoh the answere is easie For when the Lord sent Ionah to the Niniuits he manifests not that which he had decreed in his secret counsell but meant to touch their hearts and to bring them to râ—pentance by the preaching of the Prophet that he might shew them mercie Ionah 1.2 3.10 The like he did when he threatned Abimelech and Pharaoh because they had taken Abrahams wife vnto them Gen. 12.17 and 20.3 for the Lord by fearing them caused them to change their course lest they should be punished for their obstinacie Vers 28. In the yeere that king Ahaz died was this burden THis should be the beginning of the fifteenth Chapter The fifteenth Chapter should begin heere because the Prophet enters now into a new argument whence it euidently appeares how ill the Chapters haue been diuided or rather torne in sunder For hauing spoken of the Babylonians he comes to intreate of the Philistins of whom he was to speake before he came to mention other nations Now these were the Iewes neere neighbours and hated them deadly these were the remainder of the nations which the Israelites had spared although the Lord had expresly commanded theÌ„ to be whollie rooted out The peoples infidelitie was the cause why the Lord suffred this remnant to remain euen as thornes to prick their eies which punishment God had threatned them with before as the Scripture reacheth Numb 33.55 Deut. 7.16 Wherefore in regard there was deadlie feede betweene these two nations there came no sooner any damage vnto the Iewes but the Philistims counted it their gaine For they desired to see the Iews rooted out neither could any newes be better welcome vnto them then to heare that the people of God were ouerwhelmed with all manner of miseries and calamities This is the cause why the Prophet prophecieth against them The cause why the Prophet prophecieth against the Philistims as against the perpetuall enemies of the Church Now the time is to be noted wherein this vision was represented vnto the Prophet because the Philistims were very strong during the life of Ahaz and this wretched hypocrit was punished for his disloyaltie because by forsaking God he fled vnto outward helpes as namely vnto men And therefore in his time the Philistims recouered the Cities that Vzziah had taken yea they gathered more strength after his death because they hoped to attaine their enterprises by reason that the heire of the Kingdome was but a childe For Ezechias who was the new King had as yet neither wisedome counsell nor authoritie It is needfull then to obserue these circumstances diligently because Isaiah respects not the Philistims so much although hee speakes of them as the faithfull whom hee would comfort by this prophecie and fortifie those with good hope who might otherwise haue thought Iudah to haue been laid waste in regard it was assailed with enemies on all sides no succour appearing from any place whatsoeuer Isaiah then seekes to establish the faith of these poore afflicted ones destitute of all succour and bids them be of good courage because God will vndoubtedly help them He calles this prophecie a burden because it would be vnwelcome and troublesome to the Philistims Why the Prophet calles this prophecie a burden who thought themselues safe in regard that the Iewes were miserably oppressed neither was there any hope lost them of a better estate He shewes then that the destruction of the Philistims also draws neere Vers 29. Reioyce not thou whole Palestina because the rod of him that did beate thee is broken for out of the Serpents roote shall come forth a Cockatrice and the roote thereof shall be a fierie flying Serpent IN the very entrance hee beates backe that vaine confidence wherewith the Philistims were rashly puffed vp and in adding thou whole he signifies that all how many soeuer shall haue their part in this calamitie As if he should say That region shall not be spoiled in one place onely but there is not the least corner which shall not feele it and as farre as the land doth reach so farre shall the destruction and ruine thereof be perceiued on all sides As touching that which he addeth of the rod broken some referre to Ahaz but besides the purpose for he was ouercome in all the warres which hee had against the Philistims And therefore it should rather be referred to Vzziah and yet am I loth so to restraine it vnto him that it should not therewithall be vnderstood of the whole
they a thing much frequented among the Hebrewes But I haue set downe that which seemed fittest You may also adde that it is verie vsuall in the Hebrew tongue to conceale the name of God when it mentions him Now it appeares by many places of Scripture in what sense God is said to blind the eies and to harden How God is said to blinde and harden the hearts to wit when he takes away the light of his holy Spirit and giues men vp to their owne lusts so as they can no more be reclaimed by any perswasion He also armes Satan with the efficacie of error by causing him to lay such snares in the way of those that receiue not the truth in loue as they can neuer wind themselues out but must still be subiect to his illusions and bewitchings What remaines then but grosse darknesse and blockish ignorance through which this tyrant the father of lies and of darknesse gets free egresse and regresse For there is not left vs so much as one sparkle of light to scatter these mists of error but wee shall be driuen on with the Spirit of giddinesse wherewith the Lord smites the reprobates so as we shall be strangely haled to and fro at Satans pleasure And yet we must not lay the blame of this blinding vpon God The blame of blinding not to be laid vpon God for hee alwaies findes iust cause so to doe though many times it be hid and concealed from vs. Neither is it fit we should curiously prie into this secret nor to enter into his hidden counsell vnlesse we meane withall to beare away the punishment of our owne presumption I grant the causes for the most part are most apparant as mens vnthankfulnesse and rebellion against God as Saint Paul describes it at large in the Epistle to the Romans Chap. 1.28 for their blinding is the iust fruit of their deserts Howsoeuer men excuse themselues then through ignorance yet this will be no sufficient plea for they had neuer heen wrapped in such errors if the Lord had not done it for their wickednesse sake Now from the iust iudgements of the one we may draw sound and infallible arguments from the iniquities of the other for God is iust and therefore neuer punisheth any man vniustly he blindes no man till himselfe hath deserued it and hath wittingly shut his owne eies let the fault therefore rest wholly in men The fault must rest on man who of set purpose seeke their owne blinding and hardening The Prophets meaning then doubtlesse is that men who ought to suffer themselues to bee gouerned by diuine instincts being naturally indued with some light of reason were worthily reiected of the father of lights to be the bondslaues of Satan Vers 19. * Or he returnes not to his heart And none considereth in his heart neither is there knowledge nor vnderstanding to say I haue burnt halfe of it euen in the fire and haue baked bread also vpon the coales thereof I haue rosted flesh and eaten it and shall I make the residue thereof an abomination shall I bow to the stocke of a tree THis is a confirmation A confirmation of the former sentence whereby the Prophet labours to preuent all excuses because vnbeleeuers delight to maintaine and vphold their owne ignorance And whereas it commonly falles out that men haue ripe wits in deuising and foreseeing things for their owne aduantage in the world but are as blind as Moles or Backes in things belonging to Gods worship and seruice the chiefe cause is that they are too eager in pursuing worldly profits and pleasures stare too slacke in seeking first the kingdome of God In this sentence therefore the Prophet reproues this contempt of pietie and religion in that hauing fetched such long circuits yet these vnbeleeuers consider not in themselues whether they are in the right way or no or whether they labour not in vaine in spending so much cost and labour in the pursuit of their errors and superstitions He also proues that their sottishnesse is inexcusable in that they giue themselues to such new found seruices For if they did but weigh all circumstances a little in an equall ballance they might easilie perceiue their owne grosse folly but seeing they be blind it is a signe they meane to deceiue themselues and to please themselues in their blindnesse And therefore there is no pretext of excuse at all left them which can stand them in any stead ignorance they can pretend none because they will not apply their wits to search out the truth Returning into the heart is taken heere for consulting apart by a mans selfe for there is scarce a child so rude that may not bee a sufficient Iudge to condemne so palpable a madnesse The superstitious therefore fauour themselues too much for they sinne not altogether of ignorance neither is this vice so much to be attributed to mans naturall corruption as to his obstinate and heady opinion Vers 20. He feedeth of ashes a seduced heart hath deceiued him that hee cannot deliuer his soule and say Is there not a lie in my right hand THis verse againe confirmes the former sentence To feede of ashes Another confirmatiō signifies as much as to be repleat with ashes as to feede vpon winde Hos 12.1 signifies to bee filled with winde for the same may be said of the one that is said of the other As on the contrary Thou shalt feede the truth Psal 37.3 for thou shalt be saciate with truth that is to say filled Others againe expound Thou shalt administer spirituall foode others Thou shalt feede faithfully But I had rather follow the first interpretation Heere his meaning is to say that men are swollen indeed but in the meane while they are windie and emptie for they are onely stuffed with vanity which hath no stedfastnesse in it And therefore they rather burst with pride then by being any way satisfied with good nourishment Afterwards he comprehends both the former points againe to wit that they see nothing because they are intangled with deceitfull baits and yet that they wittingly and willinglie cast themselues into these snares of vanitie The Prophet insists long vpon this matter to shew that nothing pusheth forward these Idolaters and the superstitious sort to commit these outrages but their own free will What reason haue they then to lay the blame vpon others seeing the cause of these euils proceedes altogether from themselues which euils they will needes retaine and carefully nourish within them They aduance themselues in wonderfull pride against God they are repleat with a false opinion of their owne superstitions in a word all vnbeleeuers are readie to burst with pride Let vs in the meane while feed vpon the solid meate of sinceritie and truth and let vs beware we suffer not our selues to be misled by any such delusions Notwithstanding he taxeth them iustly you see for pleasing themselues in so foule a vice for who is
pure conscience and that we haue no feare of him at all before our eyes Now they are wont to set forth the feare of God one while by the calling vpon his name another while by the obseruation of the Sabbath and sometimes by other workes But in regard that a man best knowes the certaine difference which is betweene the true seruice of God and hypocrisie by workes of charitie the Prophet keeps a very direct course in mentioning of them For hypocrites are very diligent in outward seruices and ceremonies and yet are full of enuie within They burst with pride and contempt of their brethren they burne with auarice and ambition neither can they easily be vnmasked whilst they couer themselues vnder the performance of outward ceremonies Such then must be examined by this rule euen as by a touchstone and thereby bee tried whether they haue the true feare of God in them or not We may well bee deceiued indeede if we will iudge of the godlines of a man by the second Table onlie but if any man shall exercise himselfe in the duties of the commandements of the first Table which are testimonies of godlines and of the seruice of God then must he be brought to this triall to wit whether hee walke without deceit with his brethren whether he abstaine from wrong and violence whether he be true in his word and promises and whether hee carrie himselfe louingly towards his brethren And this is the cause why Iesus Christ saith that Mercy Iudgement and Truth are the principal parts of the law when he reprocheth the Pharisies for laying aside the care of true iustice in that they pleased themselues onely in pettie things tithing Mint Anis Cumin Mat. 23.23 By faith in that place he vnderstands fidelity which we commonly call loyaltie and by Iudgement all vprightnes when wee render to our neighbour that which to him appertaineth not suffring him to bee wronged by others but helping him as farre as we are able But if these be the principall parts of the law Obiect in what degree shall we place the commandements of the first Table Ans I answer that they still keepe their order and dignitie but by these of the second which Christ straightly requireth whereupon hee also insistes the hypocrisie of hypocrits is chiefly discouered so as a man may more plainly discerne thereby whether the true feare of God be in any one in truth or not And in the same sense must that be taken where it is said I wil haue mercie and not sacrifice Hosea 6.6 1. Sam. 15.22 Matth. 9.13 12.7 For mercie is a declaration and proofe of true pietie Moreouer because it is a true demonstration of loue it pleaseth God of it selfe but sacrifices please him for another end Now it appeares sufficiently as I thinke why Isaiah rather mentioneth here the doing of good to our neighbours then faith or calling vpon God his name as also why the Prophets doe speake so diuersly when they meane to bring hypocrits backe to the true seruice of God and to shew it forth by the outward fruits Though your sinnes c. This is as much as if he should haue said I accuse not innocent persons neither take I pleasure to pleade thus with you but know that the cause is great that makes me thus vrge and accuse you For hypocrits are wont to quarrel with God as though he dealt too sharplie with them or as though he were vnappeaseable Yea in their obstinacie they find out this excuse That it is in vaine for them to endeuor to returne into fauour with God And if all excuses faile them yet notwithstanding they haue this shift That they ought not to be pressed so neere and that men must be borne withall in some things yea euen the best of all Therfore the Prophet preuents them and brings in the Lord speaking thus For my part if neede require I refuse not to pleade with you for thereby it shall appeare that your obstinacie is the cause why we are not at vnitie together bring with you therfore cleannes of heart and then all our strife shall cease I would not stand to pleade with you if you would offer me the sacrifices of an vpright heart Now from hence wee may gather a wonderfull consolation namely that God pleades not with vs as if he meant to pursue vs with rigor For if we would earnestly conuert and turne to him hee would by and by receiue vs into fauor blot out the remembrance of all our offences so as he would not call one of them into account For he is not like men of whom one cannot obtaine pardon for the least offence that shall bee committed against them Nay on the contrarie he is readie to cleanse and pardon vs so farre off is it that we haue any cause to complaine of his ouer great rigorousnes For he contēts himselfe with the cleannes of the heart and if there be any sinne that breakes out besides our purpose he forgiues it by pardoning such as haue prouoked him Vers 19. If yee will consent and obey yee shall eate the good things of the land ISaiah still pleades the cause of God against the people and in briefe affirmes that all the calamities which the people susteined ought to be imputed to their owne default and that they were to blame themselues for not recouering a more happie and comfortable estate Why so Because God for his part is alwaies readie to pardon their sinnes if they harden not their owne hearts against him But for as much as it seemes that the Prophet placeth felicitie here in the will and power of man Obiect the Papists contend with open mouth that men haue power of their owne free mouing to doe good or euill Is it so Ans As if God discoursed here how great the abilitie of men is when hee accuseth their obstinacie But he should then say in vaine Obiect if yee will consent if so be it were not in their power I answere Ans that howsoeuer the choice bee not in our owne power as they would make vs beleeue it is yet God iustly chargeth sinners to be the voluntarie authors of their euils because they pull downe the wrath of God vpon their owne heads willingly and without constraint I grant then that it is a speciall gift of God for a man to endeuour to doe good but it is also as true that the wickednes of reprobates hindreth them from applying themselues thereunto and therefore that al the fault of their hardning abides and remaines in themselues And hereupon dependes this reproach namely That the people might haue had an happie issue and a comfortable life if they would haue become teachable and obedient to God For seeing that of his owne nature hee desires nothing more then to doe good we may iustly impute it vnto our owne malice and vnthankfulnes that this liberalitie which hee daily offereth comes not vnto vs. On the contrarie he addes
Also that hee so ioynes these two vertues together as if they tended both to one end so as truth should be the first in order as being the cause then that Iustice should be the effect of it Moreouer Isaiah not onely promiseth that she shall be iust and faithfull but also that by these badges and markes she shall become excellent and renoumed thereby further signifying that her righteousnes shal be such that the knowledge and renoune therof shall be spread abroad euery where We know also that hypocrits obtaine great and honorable titles but because Isaiah brings in the Lord speaking hee holds it as a sure conclusion that the citie shall bee iust according as hee hath foretold In the meane while as I haue said he sets before vs the fruit of a true conuersion as if he should say When Ierusalem shall bee once brought to true godlines then others shall see the fruites of her renouation also Vers 27. Zion shall be redeemed in iudgement and they that returne in her in iustice HE confirmes the same doctrine and because the restitution of the Church was a thing hard to bee beleeued hee shewes that it hangs not vpon the will of men but that it is grounded vpon the Iudgement and Iustice of God as if he should say God will by no means endure that the Church should wholly be destroyed because he is iust The meaning of the Prophet then is to withdraw the minds of the faithfull from all earthly cogitations to the end that when the hope of the saluation of the Church is in question they should depend vpon God and not be discouraged although in stead of helpe and succour they should see lets and hinderances on all sides For those that referre these words of Iudgement and Iustice to men are deceiued as if Isaiah should speake now of the well ordred estate of a city and therefore that sense which I haue giuen is according to the true meaning of the Prophet to wit that although no succour appeare vnto them from men yet that the iustice of the Lord notwithstanding is more then sufficient to redeeme his Church And truely whilst wee looke into our owne strength what hope of helpe can we conceiue Nay how many rockes doe there by and by rather appeare to dash our faith all to peeces It is in God only then that we shal finde a perpetuall firmenes of trust In the second member and they that returne the means of the redemption is expressed to wit that those which were banished and scattered farre off shall be gathered together againe Vers 28. And the destruction of the transgressers and of the sinners shall bee together and they that forsake the Lord shall be consumed TO the end hypocrits should not thinke that any fruit of these promises did appertaine vnto them and lest they should boast in vaine he threatens that they shall perish although God redeeme his Church For hypocrites are alwaies mingled amongst the faithfull and which more is they thrust themselues into the chiefest places valuing the Church according to the outward forme and shew thereof audaciously drawing whatsoeuer God hath promised vnto themselues But the Prophet pluckes this trust if it may be so called from them because it proceedes from nothing else but pride of heart and a vaine perswasion Here therefore is diligently to be considered with what wisedome and discretion the faithfull Teachers haue neede to be endued withall for the comfort of the good that they may refresh their minds with some consolation and preserue them from fainting and from being discouraged whilst they terrifie the wicked with the iudgements of God On the contrarie also the faithfull being stayed by the promise of God and that the wicked seeke to wrest it to themselues and lift vp their crests with a vaine confidence we must then keepe this order and meane that we giue the wicked no occasion to become proud and insolent as also that the faithfull be no whit out of heart nor discouraged as Isaiah doth here in this place For hauing spoken of the redemption of the Church hee threatens the obstinate and wicked and denounceth their ruin to the end they might not thinke these benefits of God did any thing at all belong vnto them Now although he iudgeth the wicked to perdition yet by this comparison he amplifies the grace of God towards the faithfull the which should then be the better perceiued when God should heale those that were his whilest the wicked in the meane while should perish as it is said in the 91. Psalme vers 7. Againe he also moderates the sorrow which might disquiet the hearts of the faithfull for the wast of the Church for he admonisheth them that the whole bodie could not otherwise be healed vnlesse the corruption which was in it were cut off Vers 29. * Or to wit For they shall be confounded for the Oakes which yee haue desired and yee shall bee ashamed of the gardens that yee haue chosen THe particle Ci is put in the Hebrew which shewes the cause but it is often also vsed for an exposition Now because the Pâ—ophet addes no new matter here but only manifests vnto them the cause of the ruine which hung ouer the heads of the wicked the Hebrew word which wee haue translated to wit hath seemed to agree very well as if the Prophet should haue said There was no plague more hurtfull to them then superstition the idols saith hee which you doe so heape together to procure your welfare shall rather turne to your ruine Now whereas some haue heretofore translated gods for the word trees is refuted by the text it selfe for he by and by makes mention of gardens Moreouer he reprooues all false and new found seruices vnder the names of trees and gardens by a figure called Synecdoche when a part is taken for the whole For howsoeuer there were all sorts of Idolatrie among the Iewes yet this particular kind namely to chuse woods and forrests to offer sacrifices was specially the most vsuall amongst others Now be it that one would reade woods or gardens in the second place yet no doubt but he meant to point at their Altars and Chapels where they performed their diuellish worships and although it was not their meaning wholly to reuolt from the true God yet notwithstanding they forged new seruices and as if one place had been more acceptable to God then another they consecrated and dedicated them to their deuotions as wee see it is come to passe in the Papacie But by and by there followes a change of the person for to the ende the reproofe might bee the more sharpe he speakes euen to the wicked themselues of whom he spake before in the third person Afterward by the word to couet he taxeth the furious affection wherewith the wicked are set on fire in their superstitions God requires that the whole heart be dedicated vnto him but they violently plunged themselues in a
brutishnes not to be touched with any feare or reuerence when the Maiestie of God is present Now God had wonderfully manifested his glorie to the people of Israel so as they ought to haue been humbled in good ear-earnest if they had had any droppe of shame or modestie in them Let the wicked then murmure against God as they will and accuse him of crueltie yet shall the cause of all their calamities be found in their owne hands Vers 9. The triall of their countenance * Or shall answere for them testifieth against them yea they declare their sinnes as Sodome they hide them not Woe be vnto their soules for they haue rewarded euill vnto themselues BEcause the Prophet had to deale with hypocrits that were shamelesse and impudent who yet bragged that they were very holy men hee saith that their very countenance testified against them what they were and that there was no need to goe seeke out witnesses a farre off to beare witnes against them to conuince them of their wickednes For he takes the word to answer to beare witnes or to confesse Howsoeuer then that they disguised their faces and their foreheads so as they were able to deceiue others yet notwithstanding God constraines them to discouer themselues and to manifest themselues to be such as they were indeede so as in despite of their teeth they bare the markes of their fraudes and dissimulations in their faces Others expound that their wickednesses were so apparent that one might perceiue the vilanie which they would couer as in a glasse But that which by and by followes confirmes the first sense when he saith they declared their sinnes as the Sodomites By which words he signifies that they so let loose the bridle to wickednes that they bragged of their filthinesse without blushing as if it had been some excellent thing worthie of praise first to haue taken away all difference betweene honestâ—e and vilanie and then to giue ouer themselues to all prophane licentiousnesse And therefore he compares them to the Sodomites Gen. 18 20. 19.5 who were so farre blinded with their voluptuousnesse that they cast themselues headlong with a blockish brutishnes into all manner of leaudnes You see then what is meant by the testifying of their faces whereof he hath spoken before to wit that they bare in their faces manifest tokens of impietie which were more then sufficient to witnesse their guiltines Woe be vnto them He here expresseth that which hath been said heretofore alreadie that all the cause of their euils remained in themselues because they had prouoked the Lord by their vices and naughtines And therefore they had no way to wind themselues out and if they did yet it should bee but in vaine because the euill was so rooted in their bones as if hee should haue said Seeke what pretext you can to colour your sinnes yet you cannot accuse God as if hee should smite you wrongfully Know then that your selues are the cause of it and therefore giue glorie to God and lay the whole blame vpon your owne heads Vers 10. Say ye Surely it shall be well with the iust for they shall eate the fruites of their works BEfore I set downe the opinion of others I will touch the true meaning of the words Because it is an vsuall thing that the threatnings of such heauy vengeances of God haue been wont to bring a marueilous bitter and sharpe temptation to the faithfull and withall because there is seldome any such publike calamities but they are also wrapped vp in the same with the wicked for this cause the Prophet as I take it brings them back to the prouidence of God which neuer so confounds things together but that in the middest of such confusions he hath skill to discerne betweene the euill and the good But this place is diuersly expounded For some translate Say to the iust because he is good he shall eate the fruite of his hands and after their opinion we should gather this sense I will and commaund that the godly be of good courage for howsoeuer I doe sharply punish the sinnes of the people yet notwithstanding it shall goe well with them But this sense seemes to me more agreeable Say that is hold this for a sure principle Because to say is often taken in the Scriptures to think and to haue been perswaded Psalm 39.1 as in Dauid I said I will take heed to my waies and infinite other such places He commaunds not then that one should tell the iust but that euery godly man should rather be perswaded of this truth in his owne heart namely that his estate should be happie and blessed howsoeuer it seemed miserable for the time present And so I take the word Tou for an happie and prosperous estate as in the former verse he vsed the word Raah which is of a contrarie signification against which he now opposeth Tou. And thus I thinke that Raah should not be taken for wofull but for a troublous estate Also because word for word it is Say Surely it shal be well with the iust it seemes that the particle Câ— should either be affirmatiue as in many other places or rather superfluous Although it be very likely it should be put by way of confirmation as if he had said Surely it shall be well to the iust let all occasion of doubting therefore betaken away and let it be held for certaine that his condition shall be most blessed and happie Now forasmuch as this is hard to perswade any of he addes that he shal eate the fruit of his workes that is he shall not bee defrauded of the reward of his equitie Whereas others take To say to admonish and translate these words It shall be well Admonish the iust that he do well I reiect that expositioÌ„ as beeing drawne too farr off Vers 11. Woe be to the wicked it shall be euill with him for the reward of his hands shall be giuen him HE opposeth this as a contrarie member to the former from whence it is easie to gather the Prophets meaning to wit that his purpose was to comfort the good and to terrifie the wicked by setting forth the righteous iudgement of God For when any great calamitie falles out by which all are alike afflicted hand ouer head we begin to call it into question whether the world be guided by the prouidence of God or no or rather by the turning of the wheele of blind fortuÌ„e Thus the faithfull feare to be wrapped vp in the same ruine with the wicked Others againe think that it is all one whether a man bee godly or wicked seeing aswell the one as the other are alike afflicted with pestilence warre famine and other such corrections And so from thence this peruerse imagination entreth in the minde of man that there is no difference betweene the reward of the godly and the vngodly Amongst such an heape of darke cogitations many by the temptation of
of his excellent greatnes amongst them then if he were in the midst of many Vers 3. Then he that shall be left in Zion and he that shall remaine in Ierusalem shal be called holy and euery one shall be written * Or to life in Ierusalem among the liuing in Ierusalem HE holds on his former speech still shewing that when all the filth of the people shal be purged out then that which remaines shall be called holy Whereas some thinke that those are called holy which shall be found written in the booke of life it seemes to me an ouerstrict sense We should rather reade these two members a part All those which shal be sound in Zion shal be holy and all those which shall remaine in Ierusalem shall be written in the booke of life And this repetition is very frequent and much vsed among the Hebrues namely Ioel 2.32 when the Prophet sets forth one benefit of God by many titles as when it is said There shal be saluation in Ierusalem and remission of sinnes in Zion both which are to be referred to one end yet neuerthelesse the grace of God is the better manifested when the cause of saluation is placed in the free pardon There is the like reason in this place for he saith that the Church being washed from her filthinesse shall be cleane and that all those who haue place in her shall be truly the elect of God But yet it is certaine that this appertains not to all the visible Church in the which there are oftentimes many mingled which only cary the name of the faithfull and yet haue not any true marke of their profession yea these surmount the little flock in number for the most part euen as the chaffe doth the good corne And howsoeuer the Lord had clensed them from the chaffe in their exile in Babylon as if he had taken the fanne in his hand yet wee know that the Church was very far off frō her right hewe notwithstanding But in regard that the image of this puritie did then shine in some part which truly appeared after the sheepe were separate from the goats Isaiah according to his accustomed maner in speaking of these beginnings comprehends the continuall course of time euen to the end whē God should fully accomplish that which he had then begun We see the very same thing effected euery day for although the Church be not wholly purged from her spots by being exercised vnder the rod and correction yet notwithstanding she recouers part of her puritie when the spots are taken away So then she susteines no losse by her afflictions The Church sustaines no losse by her afflictions because that as she is diminished one way so she is much more comforted another way by casting out from her many hypocrites For example the health of a sick body can not be recouered vnlesse you first purge the rotten and corrupt humors away which is in it From hence we gather a very fruitfull consolation for wee are wont to desire a multitude and would by that iudge of the good estate of the Church Note but we should rather desire to be a small number that so the glory of God rather then of a multitude might shine in the midst of vs. But because our owne glorie carries vs away from thence it comes to passe that wee more regard the number of men then the vertues of some few Wee must also gather what the true glorie of the Church is for it then truly florisheth The true glory of the Church defined when the Saincts haue place in her and although they be few and despised of the world yet they neuerthelesse make the estate thereof florishing and desireable But because it will neuer be in this world that the Saincts should occupie the place alone in the Church Note we must patiently beare the mingling and in the meane while hold it for a singular benefit as oft as it approcheth any thing nie to this puritie We haue sayd alreadie that by those which are written in the booke of life we must vnderstand the elect of God as if he should say The prophane multitude shal be cut off who only haue their names written in the earth Now the Prophet alludes to the place in Moses in the 32. of Exod. where he desires rather to be blotted out of the booke of life then that all the people should perish But although God haue none other booke but his eternall Counsell by which he hath predestinated vs to saluation in adopting vs for his children yet this similitude agrees very well to our weaknes because our vnderstanding can not otherwise comprehend how God should know his flock in such wise as none of the elect should euer be depriued of eternall life Seeing then that God hath his chosen written the decree of adoption by meanes wherof eternall felicitie is assured vnto them is called the booke of life As touching the reprobate although for a time it seemes they be equall to the children of God yet notwithstanding they are not enrolled in this Catalogue as we see how they are driuen away when he gathers together and puts his owne apart Now the accomplishment thereof shall not be till the last day notwithstanding vnto Gods children because they are assured of their election when they perseuere constantly while the reprobate fall to reuolting it is a great comfort in calamities when being shaken with temptations we continue stedfast in our vocation Vers 4. When the Lord shall wash the filthinesse of the daughters of Zion and purge the blood of Ierusalem out of the midst thereof by the spirit of iudgement and by the spirit of burning HE still goes on with the same doctrine for in as much as we commonly thinke that the Church receiues great hurt through the afflictions by which she is diminished the Prophet insists more and more vpō the contrary sentence And now to beate back this error he reasoneth by the contrary to wit that God rather washeth and purgeth out all the corruptions from his Church by meanes of afflictions By blood I vnderstand not only murthers and such other notorious crimes but all maner of filthinesse and vncleannesse whatsoeuer Now there is a redoubling in this similitude by which he repeates one and the same thing twice because that which before he called filthinesse in generall now he calles it blood in particular as the fluxe of blood or some such like thing In summe he shewes the fruites which these corrections bring to wit that by them our filthinesse is cleansed For whilest vngodlinesse spreades it selfe hither and thither without punishment then we grow as corrupt as others for which cause it is necessarie that the Lord should awaken vs by admonitions yea as a good Physition that he purge launce and sometimes that he seare and burne He takes iudgement for puritie to wit for the effect of iudgement when the things which were declining are
the midst therof and made a winepresse therein then hee looked that it should bring forth grapes but it brought forth wild grapes HE shewes the continuall care and diligence of the Lord in dressing his vine as if he should say He omitted nothing of that which is required to be in a good husbandman who aboue all things watcheth vpon his charge Notwithstanding wee are not here curiously to examine the text word by word as many doe saying That the Church was inuironed with hedges to wit with the protection of the holy Ghost to the end it might be secured against al the assaults of the diuel that the presse signifies the doctrine and that the stones signifie all troublesome errors The Prophets meaning as I haue shewed was more plaine and simple to wit that God diligently performed the office of an husbandman sparing nether paines nor cost But in the meane while the Iewes had great cause to consider in themselues with how many great and diuers sorts of benefits the Lord had enriched them When the Church at this day is set forth vnto vs vnder the similitude of a vine wee ought to referre these figuratiue speeches to the benefits of God by which he assures vs of his loue towards vs and also of the care he hath for our saluation It seemes that in the word of planting order should not bee obserued for a man should rather plant first and then close it with an hedge afterward But thus I vnderstand it that he no sooner planted his vine but he forthwith prouided all things belonging vnto it And therefore he iustly accuseth them of ingratitude and disloyaltie that they brought not forth fruite worthie the cost and paines bestowed vpon them And we are greatly to feare lest the Lord take not vp the like complaint against vs. For by how much the more the Lord shall haue enriched vs with greater benefits then they so much the more abominable shall our vnthankfulnes be if we abuse them The Lord neuer beautifies and adornes his Church in vaine or that she should onely make outward vnprofitable shews but to the end she might bring forth grapes that is to say good fruits But if we disappoint the Lord of his expectation the punishment which the Prophet here foretelles will certainely follow Wherefore the remembrance of his benefits ought to mooue and pricke vs forward with all diligence to yeeld him thanks Moreouer there is here a close opposition in the word vine thus greatly husbanded because that by so much the more we are bound to make pretious account of God his benefits as they are more rare and excellent as being pledges of his particular loue towards vs. That hee causeth the sunne to shine as well vpon the wicked as the good and bestowes all things necessarie vpon them for to feede and cloth them these are common gifts But how much more ought wee to prise and esteeme this couenant of grace which hee hath contracted with vs by meanes whereof he illuminates vs by the light of his Gospell which grace he only bestowes vpon his beloued We are therfore aboue all things to waigh consider of this care and diligence which the Lord bestowes in working daily vpon our minds and in framing vs to his owne Image Now he looked He heere complaines that the people who had beene indued with so great excellencie of gifts were wickedly and vnthankfully become degenerate and accuseth them for contempt of the louing kindnesse of God For he saith that in stead of good grapes this Vine brought foorth sowre and wild grapes Now we must not imagin that God before whose eyes all things are naked can be deceiued of his hope as a mortall man may be for in the song of Moses he publisheth with a loud voyce what the peruersitie of this people would be and that it was apparant to him euen from the beginning My beloued saith he will kick with the heele against me after she shall become fat and lustie Deut. 32.15 There is then no more vncertentie of hope in God then of repentance neither doth Isaiah subtillie dispute heere what God waited for in himselfe but how the people ought to behaue themselues least they receiue so great fauours in vayne And thus God commaunds that his Gospell should be published for the obedience of faith not that he lookes that all should yeeld their obedience thereunto but because the vnbeleeuers might be left without excuse by the onely hearing of it To conclude there is nothing which should more prouoke vs to liue holily and according to God then when the Holy Ghost compares the obedience which we yeeld vnto God to sweet and pleasant fruit Vers 3. Now therefore O inhabitants of Ierusalem and men of Iudah iudge I pray you betweene me and my Vineyard 4. What could I haue done any more to my Vineyard that I haue not done vnto it Why haue I looked that it should bring foorth grapes and it brought forth wild grapes NOw he appoints euen those to be Iudges of his cause with whom he pleades as men are wont to do in things so plaine and apparant that the aduerse partie can haue no euasion It is a signe then that God hath gotten the better end of the staffe whē he permits those who are guilty to shew whether the matter be so or no. Now he first demaunds What could be more desired of a husbandman or good housholder then that which hee did to his Vine From thence hee concludes that they are vtterly without excuse in that he should be so wickedly defrauded of the frutes of his labours although it seemes in the second member that he complaines in himselfe that he waited for any pleasing or desireable frute of so wicked a people As it will often come to passe that we shal complaine by our selues when the euent of a thing doth not answere our hope and we are sory to haue bestowed our labour and cost vpon so vnthankfull persons whose peruersitie should rather haue kept back such benefits from them And we wil confesse that we were indeed iustly deceiued because we were too easie and light of beliefe Yet notwithstanding this sence wil be more plaine to wit seeing I haue fully discharged my dutie and haue done aboue all that could haue beene expected in husbanding my Vine whence comes it that it yeelds me so euill recompence and that in stead of the fruit which I looked for it only brings forth bitter fruit If any shall obiect now that the remedie was in God his hand if he had but only bowed the heart of the people This is but a friuolous cauill to excuse them for their consciences pricked them in such wise that they could not escape by laying the fault vpon an other For although God doe not pearce with efficacie into the hearts of men by his holy spirit to make them teachable yet shall it be in vaine for any notwithstanding to mutter that this was wanting
the vanitie of men is who lay out an infinite masse of money to build pallaces which yet will one day bee nests and dens for nightcrowes owles mise and such like beasts These things are dayly before our eyes and yet wee take none of them to heart to grow the wiser by them There fall out so many and sodaine changes so many houses desolate so many cities wasted and laid on heapes lastly so many other and so euidēt signes of God his iudgements and yet notwithstanding men can not bee withdrawne nor weaned from this insatiable greedinesse of coueting The Lord threatneth by the Prophet Amos You haue built you houses of hewen stone but you shall not dwell in them Also he shall smite the great house with breaches and the little house with clefts Amos 5.11 and 6.11 This falls out day by day and yet the inordinate affections of men can not be aswaged Vers 10. For ten acres of vines shall yeeld one bath and the seed of an omer shall yeeld an epha HE teacheth that the like shall befall to the fields and vines namely that the couetous shal not inioy their reuenues which they desire because their lust is insatiable yea so as by their rauening they shall destroy the fruits of the earth euen as certaine beasts doe cause the buds of the vine and eares of corne to burne and moulder away by their breath The fields therefore shall be so barren that they shall hardly yeeld againe the tenth part of their seed The vines also shall yeeld very little wine A bath is a certaine measure of moist things as Iosephus witnesseth now it conteines 72. english halfe pints which measure is very little for ten acres and principallie in a fat soyle An omer is a certaine measure of drie things and also conteines as the same Author saith 31. bushels Epha is the tenth part thereof whereby it appeares that it conteines a little more then three bushels And yet notwithstanding in good ground one doth not only gather ten times as much but thirtie times more then was sowen and in ordinarie ground much more then it receiued when it comes otherwise to passe no doubt it is a certain signe of the curse of God who auengeth himselfe of the insatiable couetousnes of men and they notwithstanding lay the fault in the badnes of the soyle as if that were the cause but all in vaine because we shall not want ouerplus if the Lord do not curse the earth for the couetousnes of them that dwell in it When they gather together and heape vp so carefully what doe they else but swallow vp the benefits of God by their greedinesse And though this vice be not seene in all because they are not able yet the affection thereof is not wanting for the world was neuer more set on fire with this coueting Is it any wonder then if it haue experience of this punishment of God Vers 11. Woe vnto them that rise vp early to follow drunckenes and to them that continue vntil the night til the wine do inflame them IT was not the Prophets meaning to reckon vp all the sinnes heere which then raigned but he only toucheth some perticulars vnto the which they were most addicted and hauing handled the generall doctrine it was necessarie to come to application yea and to touch those things which were chiefest because there would haue been no end if he should haue prosecuted them all one after another After that he hath reproued the vice of couetousnes he speakes against gurmandizing which was then a very common sinne among them for he makes choise not only of such perticular vices which were in one or two personages but of such as reigned commonly euery where And the truth is that these vices are so contagious that they infect the whole body To rise betimes signifies as much as to do some thing carefully as it is sayd in Salomon Woe to the people whose Princes eate in the morning that is to say who place their chiefe care in feeding their belly and in inioying their voluptuousnes Eccle. 10.16 now this is nothing else but to ouerturne the whole order of nature For as Dauid saith Man ought to rise in the morning to goe to his worke and to wait vpon his busines till the euening Psal 104.23 Men must not rise in the morning to be idle but to labor But if he rise to do nothing but to take his pleasures and to giue himselfe to follow drunkennes it is monstruous He addes that they continue till the euening As if he should say from morning to night they continued in their drinkings and were neuer weary in gouzelling in of wine Now abundance and excesse are ioyned together because where all things abound there men abuse them to excesse and intemperancie Vers 12. And the harp and the violl timbrill and pipe and wine are in their feasts but they regard not the worke of the Lord neither consider the worke of his hands HE addes Instruments with voluptuousnes by which men giuen to gurmandise prouoked their apppetit It may be these Instruments were differing from ours yet notwithstanding they appertained to Musick which Isaiah condemnes not for it is an arte in no wise to be contemned Musick in it selfe not to be condemned but he painteth forth a people ouerflowing in all sorts of superfluitie and who gaue themselues libertie to take all their delights which sufficientlie appeares by that which followes But they regard not As if he should say they so wallowed themselues in their delights and were so giued to their pleasures that it seemed they were begotten and brought vp in them neuer thinking wherefore God gaue them things conuenient For men were not sent into the world to eate and drink We are not put into this world to plunge our selues in delights but rather that we should studie how to please God to plunge themselues in dissolutions but to obey God and to serue him in reuerence to acknowledge his benefits and to studie how to please him in all things but when they ouerflow in excesse daunsing and singing without any other drift then to passe their life in iolitie they are worse then brute beasts for they consider not to what end God created them neither how he gouernes the world by his prouidence vnto which marke all that we do in our life ought to tend I thinke it enough that I haue laid forth that sence which I take to be the most plaine because I cannot receiue other mens accute interpretations Among others theirs who by the worke of the Lord vnderstand the law Neither am I purposed to recite euery mans opinion It sufficeth to hold that the Prophet laies this reproch vpon such as gaue themselues to surfetting so as they willingly became brutish when they withdrew their minds from God who was the author of life Vers 13. Therefore my people is gone into captiuitie because they had no knowledge and the glorie
should also be the mistris of fooles yet they harden their hearts vnder the blowes Isaiah strikes at this senselesnes as if he should say Haue you so soone forgotten the calamities vnder which you groned not long since Whence came it that the dead bodieâ— were cast heere and there but becauâ—e the Lord had stâ—etched forth his hand vpon you And if God dealt with you as a Iudge what is the cause that the wounds which do yet bleed do not worke a reuerent feare in you to preserue you from heaping sinne vpon sinne thus freshly againe on all sides And to this end doth he repeate the particle Therfore wherin he yelds a reason of his speech as if he should say These are not afflictions that come at aduâ—nture but are manifest signes of God his dispâ—easure He also saith expresly that God was angrie with his people for had not the Iewes fallen from their dignitie their condition had been more happie then that of all the nations of the world besides When God therfore deales so sharply seuerely with his chosen people no doubt but they had grieuously prouoked him by their rebellions And withall he refutes the false brag of the Iewes wherewith they were woont to aduance and boast themseluâ—s as if they forsooth ought to be exempt from all corrections because they were the peculiar people of God Also when he saith that the mountaines trembled by this comparison he expresseth the weight of the punishments vnder which they hardened themselues to the end he might yet more sharply reprooue their sensâ—lesnes as being more bloekish then things without feeling if they felt not the wrath of God and the horrible vengeance wherewith the kingdome of Israel had been chastised And for all these things Hee threatens more heauie plagues to come as hath been sayd For although the wicked know they are corrected of the Lord yet they thinke all is past as soone as they haue receiued but two or three blowes And therefore they wrap themselues vp as it were in a vaine confidence as though the worst were past and that the powers of the Almightie were spent This is the cause why he cries out that the wrath of the Lord is not yet appeased and that although they haue suffered many calamities yet notwithstanding hee is furnished with varietie of darts from whence they were to looke for infinite wounds The Coniunction Copulatiue may be resolued into the Disiunctiue as if he would say Be sure that the hand of God is yet sâ—retched out Now he hath regard to that which he had sayd before Verse 25. namely that the hand of God was lifted vp He saith now that it is not pulled in but that he wi l yet pursue and smite them with wounds yea yet more fearefull and terrible We ought to meditate vpon these sentences diligentlie to awaken such men who feare not to lie snorting and that after they haue been humbled and chastised of God Vers 26. And I will lift vp a signe vnto the Nations a farre and will hisse vnto * Or a people them from the ends of the earth and behold * Or he they shall come hastely with speede IN this and in the verses following he shewes what punishment the Lord would inflict vpon this people to wit that they shall be so spoyled by the Assyrians as the Israelites their brethren had been a little before them yea much more grieuously for howsoeuer the Assyrians in tâ—mes past had much wasted them the kingdome of Iudah neuerthelesse was not yet brought to ruine Adde hereunto that the destruction of the kingdome of Isâ—ael was as a looking-glasse wherein they might behold the wrath of God and the iust iudgement which hee had brought vpon them and yet no question but this prophesie seemed incredible to them of Iudea although there were many good likelihoods of it and all because the state was quiet and they no sooner had the least shew of truce but they forthwith grew carelesse therefore hee sayth that this destruction should come from farre whereof they did not so much as dreame And thus he sounds the Alarum as if the enemies had bin alreadie at the gates For he puts not these words from farre and from the ends of the earth to put them in any hope but rather of set purpose he thus speakes so the end they should not iudge of the wrath of God by things apparent to the eye We are woont to esteeme of dangers according to the outward appearaÌ„ce of things when the enemies are farre off or that they be hindred by other impediments to molest vs we thinke we are safe Thus the people slept as they say on both sides no otherwisâ— then as if they had been out of all danger But Isaiah declareth that all this shall not hinder the Lord from sending the Assyrians with banners displayed to cut them in pieces This lifting vp a signe is a figuratiue kind of speech because when the banner is displayed and the Captaine giues the signe then the souldiers are wont to arme themselues and to begin the fight He shall hisse Although the change of the number be a thing much vsed in the Scripture yet it is not without reason I take it that the Prophet of many nations makes but one people for he shewes that when God should assemble many peoples ioine them to one body that this shall be no confused multitude but should be as an intire body hauing one head which should rule and haue the soueraigntie ouer them He rather vsed the word of hissing then some other that sounded more terriblie as of sounding the Trumpet or such like to shew that God had no neede of any great noyse to assemble the enemies togither and that it is no hard matter for him to be reuenged on them which haue offended when the time appointed is come for he can finish all things by the least signe that may be And behold he shall come He heere yet further confirmes that which I haue noted to wit that the wrath of the Lord must not be esteemed according to outward obiects for although it seemes that all things do promise peace yet shall warre come notwithstanding sodainely froÌ„ thence whence we looked not for it yea and although it may seeme we be enuironed with friends round about vs yet shall God raise vp enemies from the ends of the earth which shal come easily vpon vs all lets whatsoeuer to the contrary as if a plaine and smooth way were prepared for them Which we ought to beare well in mind lest we suffer our selues to be blinded by some false trust and confidence We are also to obserue that warres fall not out by chance nor at mens appointments but by the commandement of God euen as if he sounded the Trumpet to assemble the souldiers Be it by warre then by famine or pestilence that we are afflicted let vs know that all of them do proceede from the hand
when we see so little fruite yet are we not for all that to cast away our weapons or to forsake our charge The truth must alwaies found forth from our mouthes although there be no cares to heare it yea although the world be as blind and as senseles as stones For it is more then sufficient that we faithfullie serue to the glorie of God and that our labours are pleasing to him neither is the sound of our voyce in vaine when it leaues the world without excuse The faithfull teachers ought heere to receiue a singular consolation to fortifie themselues the better alwaies against the offences which fall out euery day by the rebellions of men lest they be thereby cooled no let them continue in their office with inuincible constancie Now farasmuch as this also is a generall offence to wit that the liuely word of God at the hearing whereof all the world ought to tremble strikes thus the eares of men without fruit or profit let the weake in faith learne also to strengthen themselues with this sentence We are wont to wonder how it can possiblie come to passe that the greatest part of the world should so furiouslie resist against God And from thence also ariseth this difficultie to wit whether that can be the heauenlie truth of God or no which is reiected without punishment because it is not likely that God would speake to men to the end they should scorne him But to the end our faith waâ—â—er not we must oppose this stay namely that the office of teaching was committed to Isaiah that in casting abroad the seed of life it should bring forth nothing but death as also that mention is not made heere of that which befell once but it is a prophesie of the kingdome of Christ as shall be said anon Furthermore the circumstance is to be noted that Isaiah was not sent to all but only to the Iewes wherefore there is very great vehemencie in the particle demonstratiue Hinneh as if he should say The people whom the Lord had speciallie chosen heard me not but shut their eyes in so manifest a light Therefore let vs not maruell if whilest we speake to those who brag of the name of God it happens to vs euen as if we told a tale to deafe eares True it is this is a sharp message that the Prophet should say he is sent of God to stop vp their eares to shut their eyes and to make their hearts fat because it seemes these things are nothing agreeable to the nature of God and that therefore they are contrarie to his word But we must not think it strange if God auenge himselfe vpon the malice of the people by such an extreme blinding of them In the meane while the Prophet hath shewed heeretofore that the cause of this blindnes was in themselues For in commanding them to hearken he testifies that there is a doctrine fit for their instruction if they would shew themselues teachable and that the light is offred to enlighten leade them if so be they would open their eyes All the fault then is imputed vnto the people because they reiected so wonderfull a blessing of God Whence the solution of the difficultie which we touched a little before is more apparent I grant it seemes very hard at the first blush that the Prophets should make the hearts of men more hard seeing they bring the word of God in their mouth by which as by a light men should lighten and order their paths Psal 119.105 And we know that Dauid giues it this title Psal 19.9 It is not the office of the Prophets then to blind the eyes but rather to open them And heereafter this word is called perfect wisedome Chap. 8. Obiect How comes it to passe then that it takes away mens vnderstanding and makes theÌ„ dullards Rather the hearts which were before of stone iron and steele should hereby be mollified how can it be then they should be come the more obdurate Ans I answere as I haue touched alreadie that such blindnes and hardening proceeds not from the nature of the word but is by way of accident and it ought to be attributed to the wickednes of men For euen as they who haue sore eyes can not accuse the Sunne for hurting them with the light thereof nor hee which hath a weakenes and fault in his hearing a cleere and very loud voyce which he can not beare Similies lastly as he that is of a weake capacitie is not to be offended with high and difficult things which he is vnable to comprehend So likewise the wicked can not accuse the word of God that they become the worse after the hearing of it Seeing then that all the fault is in themselues because they do not giue it accesse into their hearts what wonder is it if that which was appointed for their foode do become their bane For it must needs be that the disloyaltie and infidelitie of men should be punished in this maner The punishment of infidelitie to the end they should feele death from that whence they might haue receiued life and darknes from thence whence they might haue receiued light lastly all noysome and hurtfull things froÌ„ thence where they might haue had the fulnes of all blessings to saluation Which is diligentlie to be noted because there is nothing more common with men then to abuse the gifts of God and whilest they make theÌ„selues beleeue they are very innocent anon they deck themselues with other meÌ„s feathers But they are doubly wicked in as much as they applie not those things to their true vse which the Lord hath giuen them in trust but haue also prophanely and miserably corrupted them S. Iohn alledgeth this place to set out more plainely the obstinacie of the Iewes True it is that he recites it not word by word but yet he explanes the meaning thereof sufficientlie And therefore could they not beleeue saith he because Isaiah said he hath blinded their eyes and hardened their hearts Notwithstanding this prophesie was not the cause of their vnbeliefe but the Lord so foretold it because he foresaw they would be such Now the Euangelist applies that to the Gospell which was practised vnder the law and teacheth therewithall that the Iewes of his time were depriued of reason and vnderstanding because they were rebellious against God Although if any should aske the first cause we must come to the predestination of God But because this counsell is hidden froÌ„ vs we must not be curious in searching into it For the reason of God his eternall counsell apperteines not to vs but we must looke to the cause which is before our eyes to wit their rebellion by which they made themselues vnworthie of so many and great benefites S. Paul also shewes from this place not once but often that all the cause of their blindnes remained in themselues Act. 28.27 Rom. 11.8 They saith he haue made their eares heauie and
is a great vertue in deed to aske no-nothing but the word but if God be pleased to adde somewhat more vnto it it is then no vertue but a vice to reiect such an help as a thing superfluous Yea there is great iniurie offred vnto God in despising his liberalitie as if that which he doth for our sakes were vnprofitable or as if he were ignorant what things were good and necessarie for vs. Wee know that faith receiues her chiefe praise because she holds her selfe in obedience but when we will be wise in our owne conceits and despise the least thing which is of God we are abominable before him what pretence soeuer we make before men We must so ioyne faith to the word then that we despise not the helps which he offreth and giueth vs for the strengthening of our faith As for example the Lord in the Gospell offreth vs all things necessarie for our saluation for seeing by it we be ioyned to Christ the summe of all good things is conteined in it But to what end serueth Baptisme and the holy Supper then should we esteeme them as things superfluous No surely because whoso without flattering of himselfe shall take knowledge of his infirmitie which all from the least to the greatest ought to feele such an one will be willing to strengthen his faith by these helps True it is we ought to mourne and weepe that the holy truth of God which can not lie should haue need of any prop for the infirmities sake of our flesh But in regard we can not cast off this corruption from vs at the first chop whosoeuer according to his abilitie shall adde faith to the word he shall forthwith render perfect obedience to God The signes and word must not be separated where God hath coupled them together Let vs learne then to imbrace the signes with the word seeing it is not in the power of man to separate them Now in that Ahaz refuseth the signe which was offred him he therein shewed his rebellion vnthankfulnes for he despiseth that which God had presented him for his exceeding profit Heereby also it appeares after what maner we ought to require signes to wit when they are offred vs of God he then which refuseth them must needs reiect the grace of God therewithall Some franticke ones there are at this day who make no reckning of Baptisme nor of the Lords Supper thinking them abces for little children which yet they can not do but they must therewithall reiect the whole Gospell for those things must not be separate which God hath ioyned together But some wil aske notwithstanding Quest whether it be not lawfull to aske some signes of God for we haue an example thereof in Gedeon who desired that his vocation might bee confirmed with some signe the Lord granted his request and disliked not such a desire Iudg. 6.17 To this I answere Ans that although Gedeon had no expresse commandement of God to aske a signe yet notwithstanding he was stirred vp to doe it by the holy Ghost and did it not of his owne proper motion Wherefore we must not take the like libertie to our selues by abusing his example especiallie seeing the importunitie of men is so great that they make no bones to aske signes of God without end or measure Such a boldnes therefore is to be suppressed to the end wee may content our selues with those which God offereth vs. Two sorts of signes Now there are two sorts of signes some extraordinarie which we may call supernaturall as that whereof the Prophet wil speake anon and that which was giuen to Hezekiah as we shal see God willing hereafter Isay 38.7 Others are ordinarie and in daily vse as Baptisme and the holy Supper which conteine no miracle at the least which can be seene to the eye or by any other outward sense For that which the Lord miraculously works therein by the holy Ghost can not be seene but in the extraordinarie the miracle is visible to the eye Extraordinarie miracles visible Now all other signes haue the same end and vse because that euen as Gedeon was confirmed by that maruelous signe so also are we confirmed by Baptisme and the holy Supper although we see no miracle before our eyes Vers 13. Then he sayd heare you now ô house of Dauid is it a small thing for you to grieue men that ye will also grieue my God BEcause it was an intolerable wickednes to shut the gate against the power of God which should confirme the truth of the promise vnder colour of honestie and modestie the Prophet is iustlie offended and sharplie rebukes these wicked hypocrites Now howsoeuer it were an honorable thing for them to be held for the race of Dauid which had been so indeed if they had walked in the steps of Dauid yet notwithstanding he now calles them the successors of the house of Dauid rather by way of reproach then otherwise And in very deed the ingratitude was so much the more heinous because this fauour was reiected by that house out of which the saluation of the whole world should come Their originall therefore from whom they had so shamefullie degenerated was a great dishonor vnto them And wee must obserue this order heere for we ought not to begin with sharp reprehensions but with doctrine to the end men may be gentlie drawen rather then enforced by it Doctrine When the bare simple doctrine will not serue then we must adde confirmations Confirmations but if they will profit by heither of these then it is needfull to vse greater vehemencie In this maner it is that Isaiah thundreth here Reprehentions for hauing offred doctrine and signes to the king without fruit he now vseth the last remedie sharplie and grieuouslie chiding this obstinate man and not him alone but also all the house royall which was defiled with this impietie Is it a small thing He vseth comparisons betweene God and men not that those of whom hee speakes to wit the Prophets and faithfull Teachers can in deed be separated from God for they are nothing else but the instruments of the Lord hauing one common cause with him as long as they discharge their duties And the Lord testifies of them who so despiseth you despiseth me and he that heareth you heareth me Math. 10.40 The Prophet then shapes his speech according to the impietie of Ahaz and his fellowes because they thought they had to do only with men And no question but we may heare the like voyce which the wicked belch out euen amongst vs at this day Are they not men that speake vnto vs and by this meanes they thinke to make voyd the doctrine of God It being then an ordinarie thing amongst the prophane contemners of holie doctrine to speake thus the Prophet acknowledgeth indeed that they were men which had this charge committed vnto them to teach the word of God As if he should say be it that I am
a mortall man as you say I am and that you haue such an opinion of the Prophets of God yet is it a small thing for you to grieue vs but that you will also grieue God himselfe But in reiecting the signe of his admirable power which hee is readie to giue you you reiect him It is in vaine then for you to brag that you make no account of it because you haue to do with men and not with him This then is the cause why the Prophet is so moued with anger whence we perceiue the thing which I touched erewhile to wit that it is time to vse seuere reprehensions after we haue vsed all the good meanes which God hath giuen vs and haue omitted nothing of that which was our dutie then we must rush vpon them with greater vehemencie and lay open that impietie which lay hid vnder these cloakes of hypocrisie My God He said before Aske for thee a signe of the Lord thy God to wit whilest his peruersitie and rebellion was hidden now he takes it as proper to himselfe because Ahaz and those that were with him were vnworthie of the honour of so excellent a title He shewes then that God is of his side and not with these hypocrites and thus testifies what his confidence is For he shewes with what conscience he promised deliuerance to the king as if he should say I came not of my selfe but was sent of God and haue told thee nothing but out of the mouth of my God All Ministers should haue the same boldnes not in appearance only but effectuallie rooted in their hearts The false Prophets will brag too much of this but it is only a vaine and impudent iangling which they keepe with a blind confidence proceeding from presumption Vers 14. Therefore the Lord himselfe will giue you a signe Behold the Virgin shall conceiue and beare a sonne and she shall call his name Immanuel AHaz had alreadie refused a signe which the Lord had offred him when the Prophet protested against his obstinacie and vnthankfulnes Isaiah notwithstanding testifies that this shall not let nor hinder the Lord from giuing the Iewes the signe which he had promised and appointed But what signe That a Virgin should be with child This place is obscure but the Iewes themselues are partlie the cause of it who as much as in them is haue depraued the true exposition by diuers cauils For this testimonie toucheth them neere in regard it conteines an excellent prophesie of the Messiah who is heere called Immanuel and therefore haue they studied by all meanes to wrest the Prophets meaning to another sense Some of them pretend that mention is made here of king Hezekias others of the sonne of Isaiah Those which draw this place to Hezekias are too shamelesse seeing it must needs be that he was of yeeres when Ierusalem was besieged shewing thereby that they are altogether ignorant of the historie But behold the iust reward of the froward namely that God so blinds them thay they are depriued of all iudgement The like befalles the Papists at this day who oftentimes make themselues laughingstocks when they are caried away with the spirit of giddines to depraue the scriptures The pretence of those who thinke it was the sonne of Isaiah is altogether friuolous because we reade not that a deliuerer should be raised vp of the seed of Isaiah which might deserue the title of Immanuel for this title is so high and excellent that it can appertaine to no man Others thinke or at the least confesse because they will not contend ouermuch with the Iewes that the Prophet speakes of some child which should be borne then by which Christ notwithstanding was figured darkely But they bring no reasons of any weight neither do they shew who this child should be nor yet prooue it by any testimonies Now it is certaine as hath been said that this name of Immanuel can properlie agree to none that is man only and therfore we need not doubt but the Prophet speakes heere of Christ But all both Greeks and Latins which haue written vpon this text are too confident in the expounding of it for they simplie affirme that Christ is heere promised of the virgin Marie as though there were no difficultie in this place Now the knot which the Iewes would haue vs vntie is not easily done to wit that mention is made of Christ heere without any cause Thus they deale with vs willing vs to cōsider well the circumstance of the place Ierusalem was besieged the Prophet was to giue them a signe of their deliuerance to what purpose is the Messiah promised them now who should be borne fiue hundred yeeres after By this argument they thinke they haue woon the gole affirming that the promise touching Christ could stand Ahaz in no stead for assuring him of the deliuerance of Ierusalem And heere they crie victorie chiefely indeed because none haue answered them And therefore I said that the expositors hitherunto haue been too confident in this respect for it is not a thing of small importance to shew the cause why mention is made heere of the redeemer Let vs see then how we may resolue it King Ahaz refusing the signe which was offred him of God is brought at the last by the Prophet to the foundation of the couenant which euen the most wicked durst not reiect The Messiah must be borne and all looked for him because the saluation of all the people depended vpon him The Prophet then hauing rebuked the king proceeds with him againe in this maner Thou wouldest faine ouerthrow the decree of God in reiecting his promise but this decree notwithstanding shal remaine inuiolable thy disloyaltie and ingratitude shall not hinder God from being the deliuerer of his people because at the last he will raise vp his anointed And for the more full declaration of these things we must obserue the custome of the Prophets who in confirming particular promises do lay this foundation to wit that God wil send the Redeemer By this general prop the Lord euery where confirmes that which he speciallie promiseth to his people And questionlesse it must needs be that he which lookes for help and succor from God must therewithall bee also perswaded of his fatherlie loue But how should he be fauorable without Christ in whom he hath freelie adopted vs for his chosen and alwaies receiueth vs vnto mercie According to which S. Paul saith That in Christ all the promises of God are yea and Amen 2. Cor. 1.20 As oft then as God sent any succor to his people in old time he by and by reconciled them to himselfe in Christ And therefore when hee threatens famin pestilence or sword he sets the Messiah before their eies to giue them hope of deliuerance Seeing this is so apparāt the Iewes haue no cause to storme heere as if the Prophet should speake without cause of a thing so farre remote For whereupon did the deliuerance of
people who were dispersed abroad in the Countrie and villages but also to the greatest as to the Magistrates and Ministers who were in Ierusalem yea euen in this holy place I say where God intended that there remembrance of his name should especially be honoured The which Dauid also witnesseth when he saith that the master builders whom God had set on worke reiected the chiefe corner stone Plas 118.22 Iesus Christ alleadging this place against the Iewes Mat. 21.42 shewes that these words were spoken of him I deny not but this fell out in Isaiah his time but much more the time of Christ for impietie rebellion increased by little little euen till it came to the height So then as wel the great as the small who had alwaies obstinately resisted God did yet more licentiously ouerflow at that time so as being come to the top in the day of their destruction they were wholly forsaken of God whose Sonne they had wilfully reiected A testimonie prouing the Godhead of Christ And from hence we gather a testimonie of the eternall Godhead of Christ Saint Paul shewing that it is God himselfe of whom the Prophet heere speakes Rom. 9.33 Now hee mentions no new God but him who created heauen and earth and who manifested himselfe to Moses It is God himselfe then by whom the Church hath been alwaies gouerned Vers 15. And many among them shall stumble and shall fall and shall bee broken and shall be snared and shall bee taken HE continues to threatē the wicked as he did heretofore and denounceth that all those which would not rest vpon God should not escape vnpunished Now the threatning is this After they haue stumbled they shall fall and in the end shall be broken This agrees with the former Similitude in which he compares God vnto a stone Christ alludes thereunto comprehending both the members Whosoeuer falles vpon this stone shall bee broken and vpon whomsoeuer it shall fall it shall grinde him to powder Matthew 21.44 That which followes afterwards They shall bee snared and taken agrees to the Similitude following wherein he compares God to a net and snare Let not the wicked thinke themselues then stronger then God or wiser then hee for they shall feele in the end both to their cost and ruine that he is the strongest and wisest Therefore it must needes follow that they bee brought to nought because they shall be broken to powder in an instant or else so enwrapped that they shall neuer winde themselues out Now these things are not proper vnto God otherwise thē accidentally if we may so speake for his proper office is rather to draw men vnto him and to to giue them assured ground of their saluation which was very well knowne and seene most cleerely in Christ In regard whereof Saint Peter saith that howsoeuer many vnbeleeuers stumble at him yet that their falles ought not to hinder our faith that it should not alwaies march on because to vs Christ is a chosen and pretious stone 2. Pet. 2.4 Vers 16. Binde vp the testimonie seale vp the law among my Disciples THe Lord now turnes his speech to the Prophet and incourageth him against he should fight against Apostataes and rebels to the end he might execute his office boldly and constantly which was not a little needefull For Isaiah had tried the great rebellion which was in the people so as if he had looked onely vpon the present estate to wit the infidelitie of the people and the labor which hee bestowed in vaine hee might forthwith haue been vtterly out of heart For this cause the Lord purposed to confirme and ratifie his vocation afresh vnto him and not for his sake alone but for all their sakes also which should obey his doctrine And howsoeuer few should giue credit to the same yet doth the Lord witnesse notwithstanding that his doctrine is sealed vp to those few and that for their sakes Isaiah was not to giue ouer teaching neither yet that the others should cease their walking in the obedience of faith Now he compares the doctrine of the word to Sealed letters which many might hold and handle but yet notwithstanding could not bee read nor vnderstood but of a small number that is to say of those to whom they were directed And thus there are very few who vnderstand the word of God for they are the elect onely howsoeuer it be offered to all in generall The word of God then is sealed vp to those that profit not by it and yet so sealed as that the Lord opens the same notwithstanding to his chosen by his holie Spirit Some deriue the verbe Tsur which signifies to Binde of the verbe Natsar and translates Keepe Now although this bee of no great importance yet notwithstanding it appeares by the other word Seale that the expositiō which I haue followed is the best for the ancients were wont to binde a threed about their letters and then to set the seale vpon it Now from hence wee gather a most profitable doctrine to wit that the Pastours and Ministers of the word ought to continue constant in their office although it seemes that all reuolt and that nothing is to be seen in men but outrage and rebellion because the Lord will euer reserue vnto himselfe some disciples which will profit in the reading of his letters howsoeuer they be closed and shut vp to others The Prophet will vse the same Similitude Chap. 29.11 where hee saith that the word is like to a closed booke but there mentions the wicked onely but heere hee speakes of the Disciples amongst whom his doctrine should not be vnfruitfull But some will demand whether the Prophet should leaue the people so Quest as to withdraw and shut vp himselfe apart with his disciples Ans who made some benefit of his warnings I answere This was not the Prophets intent for it was the will of the Lord that he should preach publikely and manifest his message vnto all And because he spake as to deafe eares might therfore lose his labor and so bee discouraged in seeing no fruit to come thereof the Lord heereby incourageth and strengtheneth him to the end he should go on forward still although all things were in a manner desperate that so contenting himselfe with the small number of his disciples he might be more couragious in his ministerie then euer before Vers 17. * Or So. Therefore I will waite vpon the Lord that hath hid his face from the house of Iaakob and I will looke for him SO I will wait I had rather translate the Hebrew particle Van in this sense because the Prophet retires himselfe apar◠as it were hauing receiued consolation from the Lord as wee haue seene heretofore It is as much then as if hee had said Seeing the Lord is pleased to haue some Disciples amongst whom his doctrine should bee sealed I will wait although hee hath hid his face from Iaakob That is to say although
out to afflict them with a new plague Vers 13. * Oâ— but yet For the people turneth not vnto him that smiteth them neither do they seeke the Lord of hostes THey expâ—und this as if the Prophet yeelded a reason why God ceased not to strike them blow vpon blow with new chastisements to wit because the people are so obstinate and stifnecked that they will not come to an acknowledgment of their faults nor to amendment For wherefore should God giue place to the obstâ—nate in whom he sees no repentance so it might seeme they were stronger thâ—n he This is the cause then why he continues to smite them more sharply And seeing Israel amended not for any correction whatsoeuer his destâ—uction was iust such was their extreme obstinacie that not so much as any one of them were moued or turned any whit although they had been chastised and beaten so often This forme of chiding is terrible For when the Lord not only admonisheth vs with words but pricks vs forward and constreines vs by his works namely by diuers chastisements and yet we remaine obstinate not enduring that hee should pluck vs from our wicked delights is it not a signe of a desperate malice and can one thinke or speake of a thing more horrible It is too much when men submit not themselues to his doctrine as soone as it is propounded vnto them but the sinne is yet greater when they are not moued by any reprehensions but greatest of all is their sinne when they haâ—den themselues against the rods of God yea kick and wince or by their brutishnes inflame the wrath of their Iudge more and more against them neuer calling themselues to account wherefore they are smitten nor what it is to which the Lord thereby calles them When the remedies then profit nothing what should we thinke but that the malice of such is become incureable and past all hope of amendment Now this reprehension appertaines not to the Israelites only but to vs also For the Lord hath alreadie chastised all the world in such wise by diuers plagues and calamities that there is almost no part thereof free And yet notwithstanding it seemes that all haue obstinately coÌ„spired against God in so much that albeit he do his vtmost yet they are alwaies like themselues neuer ceasing to goe on still in their leaudnes The Lord then may iustly take vp this complaint against vs. And the truth is that he speakes now to vs by his Prophet Isaiah neither ought we to looke for another Prophet which should threaten new chastisements seeing our case differeth in nothing from that of the Israelites being guiltie of the same iniquities with them When he saith that they haue not sought the Lord he therein expounds the first member of the verse for God smites to draw such vnto him as recoile back from him And yet it seemes notwithstanding that by this meanes he driues men farre off from his presence but because his propertie is to draw those out of their graues whom we thinke he hath ouerwhelmed with his chastisemeÌ„ts he humbleth poore sinners by fearing them only to the end they should returne vnto him And truly the beginning of our conuersion yea the only rule of good life is to seeke God If we seeke any other way we goe vtterlie awrie But let vs now see what it is to seeke God or how we ought to do it For hypocrites will alwaies alledge this for themselues that they carefullie humble theÌ„selues before the Lord to obteine remission of sinnes by prayer fasting teares How the Lord will be sought and other outward shewes of sorrow But God will be sought farre otherwise to wit The Sinner being humbled before him in good earnest must willinglie receiue the yoke of obedience which before he had shaken off and whollie imploy himselfe in his seruice whom he before despised Vers 14. Therefore will the Lord cut off from Israel head and taile branch and rush in one day 15. The ancient and the honorable man he is the head and the prophet that teacheth lies he is the taile HIs meaning is that the vengeance of God shall be vniuersall and that it shall wrap all estates in it for the whole people was corrupt and the contagion thereof had so inuaded the whole countrie that there was nothing whole nor sound amongst them Now then when impietie hath thus gotten the swinge men begin to flatter themselues and euery one thinks to frame goodly excuses when they haue many to beare them companie and imagine that they haue sufficient reasons to dâ—fend themselues withall when they make comparison of themselues with others This is the cause then why he denounceth this vengeance against all in generall because they were all alike infected with a common disease By branch he vnderstands the mightie and strong by rush or râ—ede the weakest that is the people of base estate who in a maner had no wealth at all He shewes then that the wrath of God is readie prepared which shall spare neither weake nor strong neither small nor great because there was none which were pure and cleane from the common contagion of filthinesse But in the next verse hee expounds that which he spake allegorically of head and taile plainely and without figure and saith that the antient and honourable which swayed the common affaires and had the managing of the Commonwealth are the heads to whom he ioynes the false Prophet which he comprehends vnder the word taile Now he explaines both the first part of the former verse making no mention at all of branch and rush But wee may yeelde a good reason why hee omitted this For his meaning was to presse them chiefely which sinned most and thereby drew others to sin also by their example because they were respected in regard of their estates Hee brands the Prophets with this name of taile not that they were abiects and contemptible as some thinke but his meaning is to expresse the lowest part of the body The magistrates and Iudges are in the head or highest ranke because they are promoted to the chiefest place he puts the false Prophets in the taile because they abused the people by their cunning and hypocrisie as if hee compared the one to lyons or beares and the others to foxes We are heere admonished not to sleepe in our vices although iniquitie raigne in all estates yea although there should not be a man left that were pure and vpright For by how much the more wickednesse increaseth so much the more will the wrath of God bee kindled both against small and great Which wee ought to take good heede of in this deluge of all mischiefes which wee see at this day namely lest when the wrath of God shall once beginne to burne that all things bee not vtterly consumed by it Vers 16. For the leaders of the people cause them to erre and they that are led by them are duoured OThers translate They which
flesh of their owne arme in regard whereof they should neede no forreine enemies He addes also that when Manasseh and Ephraim haue wearied themselues in fight both of them shall ioine together and set vpon Iuda to destroy them also Yet his wrath If any man shall ponder in his mind what calamities Isaiah hath set forth he will I doubt not be astonished and wonder very much in himselfe to see that he yet denounceth sharper punishments then the former But the Lord deales thus with the wicked neuer ceasing to afflict them till he hath whollie ouerwhelmed and rooted them out because they hauing been often summoned to repentance haue refused and still refuse to be reconciled vnto him We are not therefore to maruell if plagues after plagues be heaped vpon them as is also declared by Moses namely that he wil yet send seuen times more punishments vpon those which would not come to repeÌ„tance Leuit. 26.18 21. lest they should imagin that after they had been chastised once or twise all their punishments were then at an end Now when he saith that the hand of God is stretched forth still he meanes that new rods are still in making which he hath in a readinesse to smite them withall for the Lords anger is not like to that of women but his corrections and wrath go both together THE X. CHAPTER Vers 1. Woe vnto them that decree wicked decrees and write grieuous things ISaiah now presseth the people somewhat neerer to the quick as he hath done in the first and second Chapters to the end they might perceiue that they were iustlie afflicted For men will neuer confesse they haue deserued the paines which they indure vnlesse they be constreined thereunto and manifestlie conuinced Now although they were sufficientlie conuinced euen by the former testimonies yet was it needfull to specifie those things againe by which their hypocrisie might be discouered For men are so impudent that they thinke themselues safe if they can frame some excuse and in the meane while blaspheme God wittinglie He handled them not too sharplie neither did he exceed measure in accusing them no though in despight of them he stopped their mouthes seeing they were come to such an impudencie Auen and Amal are oftentimes conioined together in the scriptures Psal 7.14 Auen signifies vanitie and iniquitie but the latter signification agrees best to this place Amal is as much to say as vexation and oftentimes that which is the very cause of it to wit the wrong or oppression which the rich and mightie oppresse the poore and weake withall abusing them by their power and authoritie Chap. 1.10.22.33 For euen as he hath heretofore shewed that the welspring of an euill life proceeds from the gouerners themselues so he now placeth their ill example in the first ranke to the end they might receiue due punishment for the wickednesses wherof themselues were the cause Which we ought diligentlie to obserue because such as are promoted vnto the highest roomes thinke they are then freed from the common condition of men so as they ought to yeeld none account of their doings vnto God Therefore hee shewes that they shall haue this priuiledge before others euen to be first câ—astised Whereas some establish here two orders and distinguish betweene makers of dâ—crees and those that wrâ—te them I approue not of it For in generall without any distinction at all he taxeth such Princes and magistrates as oppressed the people in such wise by their vniust and tyrannicall derees that their gouernement tended wholly to plaine the euery He therefore comprehends all sorts of gouernours and superiours Vers 2. To keepe backe the poore from iudgement and to take away the iudgement of the poore of my people that widdowes may bee their pray and that they may spoile the fatherlesse TO keepe backe Others translate To cause them to turne from but the true sense is To keepe backe the poore from defending their quarrell or To make them lose their suite This is the iniquitie and oppression which hee mentioned in the former verse to wit that they plucked from the poore that right which belonged vnto them They were defrauded that the rich might be gratified and being vtterly spoiled of their liuings they carried nothing away with them from the seate of iustice but taunts and reproches Now hee names the poore chiefly The weakest goes alway to the wall because they are lightly destitute both of mony and other helpes Whereas the Iudges and Magistrates then ought to haue aided them before the rest they on the contrary tooke the greater liberty to oppresse and tread them vnder foote with greater ignominie For those who haue most riches friends credit and fauour are not so liable to oppression because they haue weapons in their fists wherewith they may both defend and reuenge themselues The Lord hath taken the protectioÌ„ of the poore into his own hands Exod. 22.23 Deut. 15.9 24.15 Psal 68.6 But the Lord saith hee hath a singular respect vnto the poore which yet notwithstanding are for the most part despised yea hee so regards them that hee will not suffer the wrongs and iniuries which haue been done vnto them to remaine vnpunished For he hath not taken vp on him the title of the protecter and defender of the poore for nothing In him it is then that the poore and weake ought to seek consolation and therefore to endure their troubles and miseries patiently because God hath care ouer them and will not suffer the harme that is done them to goe vnreuenged The rich and mightie are heere also admonished that they therefore laugh not in their sleeue although God deferre their punishment for bee it that the poore be left destitute of their right through iniustice yet the Lord will iudge their cause and take the maintenance of their right into his hands who were thought to bee destitute of all helpe Vers 3. What will yee doe now in the day of visitation and of destruction which shall come from farre to whom will ye flee for helpe * Or where will yee be safe and where will ye leaue your glory THe Prophet doth heere sharpely threaten the Princes that slept securely in their sinne For it is the common custome of such who are drunken with their greatnesse proudly to despise al danger He shewes then that although God seeme for a while to deferre and winke at their doings yet notwithstanding the time of his iudgement is prescribed and shall speedily knocke at their doores ere they be aware And because they were growne secure by reason of the victorie ouer their enemies as also because they were backed by the league which they had made with a most puissant nation therefore the Prophet expresly telles them that their destruction shall come from farre The word visitation is taken here for iudgement because God also visits vs two waies In what sense this word visitation is taken generally in mercy and
iudgement For he reueales and manifests himselfe and his power vnto vs in them both First when in taking pitie vpon vs he deliuers vs out of the dangers wherein we are plunged And secondly when he roots out the wicked and contemners of his word The two significations tend to one end because God manifests not himselfe vnto vs but by his workes and we thinke hee hath forsaken vs vnlesse hee giues vs some signe of his presence The Scripture applies this word visitation then to our capacitie because when wee are pressed with afflictions and the wicked in the meane while let loose the bridle to all dissolutions it seemes to vs that God is farre off from vs and that he takes no care of our matters Visitation therefore in this place must bee taken for iudgement And how it is taken in this place by which God will take the wicked by the necke so as they shall not escape him also that he will oppose himselfe against their boldnesse and rebellion Now if there be such horrible iudgements of God heere in this world how fearefull and terrible will he be when he shall come at the last to iudge all men For all the examples of chastisements which now astonish and amaze vs are but small beginnings of that last vengeance wherein hee will thunder vpon the reprobate and hee also reserues and deferres many things which hee seemes to passe ouer in silence euen of set purpose vntil that day And if the wicked be not able to beare the blowes wherewith he smiteth them here below how much lesse well they be able to sustaine his fearefull and incomprehensible Maiestie when they must come before his tribunall seate of glory at whose presence euen the very Angels are astonied When he saith from farre note that wee ought not to waxe senselesse whē prosperitie abounds for all such as extenuate the power of God by a false securitie which rockes them asleepe in their vices shall feele that in an instant he can and also when he will shake both heauen and earth euen from the one end thereof to the other To whom will ye flee He shewes how they shall rest vpon their forces in vaine because they shall auaile them nothing at all to resist the hand of God He also shewes that as they haue been cruell towards others so it should be a most iust recompence that in their need they should finde succor neither from God nor man for there shall be iudgement without mercie vnto those that shew no mercie Iam. 2.13 This shall happen especiallie to the Iudges who ought to haue been a refuge for the whole people because it is their office to defend and maintaine the poore and afflicted but if in stead therof they despise betray or spoile thē is it not good reason they should feele how much their crueltie displeaseth God that euē in their own destructiō As touching that which followes Where will ye leaue your glorie The expositors take it as if Isaiah should say that they shall be depriued of their dignitie And they thinke the Prophet in derision asks what shall become of this their high preheminence wherewith the great ones haue no lesse proudly then foolishlie aduanced themselues when God suffered them to take their pleasure But because this would be too much constrained I rather thinke that Isaiah inquires where they will finde hiding places to secure their glory And in this sense I take the word To leaue namely To put in safetie and the two particles answers thereunto To whom will you flee for succor Where will you finde refuge that you may hide your excellencie Vnlesse any had rather retaine the exposition which I haue put in the margin because the verbe Azab signifies To assure as well as To leaue To conclude if God confound and ouerthrow Princes in this wise that are so high exalted what shall become of those that are of base condition There is none then that hath any cause to flatter himselfe for wee must needs become all as stubble Psal 83.14.15 when the wrath of God shall be kindled against vs. Vers 4. * Or if they fall not Without me they shal fal amōg the bound they shall fall among the slaine yet for all this his wrath is not turned away but his hand is stretched out still BEcause the signification of the Hebrew particle is ambiguous the expositors bring many interpretations Some take it exclusiuely as in many other texts of the scripture euen as if he should say They shall only fall among the prisoners and slaine because they shall be led captiue or put to death Others translate Without me and if this reading agree the Prophet shewes what the cause of their destruction is to wit they are reuolted from God and this is the cause indeed of all euils namely to leaue the fountaine of life of saluation and so consequently of all good things And thus he toucheth the sottishnes of the wicked to the quick who thought themselues iolly fellowes when they had forsaken the Lord euen as if there could not haue befalne them a more desireable and pleasant thing then to be separate farre enough from him and thus it should be a kind of bitter reproch in regard their calamitie should proceed from no other cause then from the absence of God whereof they fondlie reioyced Others thinke this should be a broken or an abrupt maner of speech to wit that they should haue no refuge but in hiding themselues vnder them that were fallen and slaine And also it may be a forme of an oth Now this sense will agree well that God should sweare with indignation that he would not pardon one of them but would deliuer some ouer to their enemies who should cut their throtes and would cause others to be led into captiuitie This sentence then sheweth what destruction shall befall all those who being admonished by the word of God repent not We also gather from the text following that the Prophet threatens them with a fearefull destruction for he repeates that which he hath said alreadie to wit that the wrath of God is not yet appeased and that he will finde out greater chastisements then the former to auenge himselfe vpon them This teacheth vs that there is nothing better then to be touched with true repentance and in good earnest to acknowledge our faults betimes to the end the Lord may shew vs mercie Vers 5. O Ashur the rod of my wrath the staffe also in their hands is mine indignation THat which now followes hath such reference to the denunciation of punishment that yet there is also mingled therewithall some consolation to sweeten the troubles of the faithfull yea the speciall drift of the speech is to shew that all the euil which the Assyrians shall do them is but a scourge sent of God for a time only and yet after the wicked shall haue triumphed with ioy aboue measure it must needs come to
Medes Zocdians Bactrians and other Easterne people Shinar or Ethiopia is comprehended in Chaldea By Hamath some vnderstand Cilicia and other neighbour regions about Mount Taurus Vnder this word of the Iles the Iewes vnderstand all the regions which are beyond the sea For according to their opinion Greece Italie and Spaine are Iles because the sea is betweene them and others We see then that the Prophet speakes not onely heere of the deliuerance which was vnder Zorobabel but the aimes at a further marke for the Iewes were not then carried into Egypt neither into Ethiopia nor yet into any other regions This cannot be vnderstood then of the deliuerance out of Babylon but ought to be referred to the kingdome of Christ vnder which this deliuerance hath been and is accomplished by the preaching of the Gospell Moreouer we must obserue that this which is heere mentioned is a speciall worke of God and not of men because hee saith that the Lord shall stretch out his hand heerein attributing that to the diuine power of the Lord which men cannot accomplish by all their strength We are also to note that from the consideration of the benefits which the Lord hath done for vs in times past wee ought to be the better confirmed in hope for the time to come so as when we call to minde the deliuerance out of Egypt and out of Babylon Former deliuerances should incourage vs to hope for the like in time to come 2. Cor. 1.10 wee may boldly conclude that the Lord is as mightie now as he was then and that he will no lesse assist vs at this day euen in setting vp the Church againe in her primitiue beautie and glory He can performe the same thing the third the fourth yea many times which hee hath done once or twice Whereas the Prophet calles those whom God deliuers a remnant let vs learne not to affect a great multitude Multitudes not to be affected vnlâ—sse truth and righteousnesse doe also flourish but let vs content our selues with our small number and not bee abashed although we be but a few For if so be the truth and righteousnes of God florish amongst vs we shall hâ—ue true and ample occasion giuen vs to rest therein securely Vers 12. He shall set vp a signe to the nations and assemble the dispersed of Israel and gather the scattered of Iudah from the foure corners of the world THis verse containes nothing in it but the explication of the former Now this maner of speech is taken from a similitude the sense whereof notwithstanding may be double to wit either that the Lord in making this signe will amaze the enemies in such wise as they shall not dare to stop the passages against the people which shall returne or rather that hee will set vp a signe to the poore banished to the end they should make no difficultie to take their iournie home againe Besides the vse of this doctrine hath its force amongst vs euen at this day for looke how the standard is lifted vp in the Campe to assemble euerie one to his colours and to hold himselfe in battel aray so also is the standard now set vp before vs to the end all of vs should gather our selues together thereunto that is to say The Gospell which the Lord hath lifted vp amongst the Gentiles and in the which Iesus Christ is preached vnto vs. From hence let vs obserue that we cannot be gathered vnto the Lord vnlesse wee come vnder this ensigne and bee vnited vnto him by faith For he will not acknowledge vs for any of his sheep if we be not gathered in from our scattering and that all of vs doe assemble our selues vnder this banner as himselfe also saith My sheepe heare my voyce and they follow me Iohn 10.27 There is a repetition in the word To gather for he shewes how effectuall the calling of God shall bee because he will set his people in their former estate euen as soone as he shall be pleased to make but a signe onely The word scattering is collectiue and vnder it he comprehends the Iewes scattered here and there It seemes also that he alludes as hee often doth in other places to one selfe same text of Moses where the Lord promiseth to gather together his people when they shall be scattered to the vtmost parts of the world yea euen into the foure corners of the earth Deut. 30.4 Now this was fulfilled vnder the leading and gouernment of Christ at this day therefore ought wee to hope that by the meanes of this good Captaine the poore and desolate Church shall bee restored For otherwise there is little hope that this small remnant shall bee gathered together vnlesse the elect doe bend their eyes toward this ensigne We ought often therefore to call these promises to minde to the end wee being vnderpropped by them may bee more and more established and confirmed Vers 13. The hatred also of Ephraim shall depart and the aduersaries of Iudah shall be cut off Ephraim shall not enuie Iudah neither shall Iudah vexe Ephraim HEere hee promiseth that there shall bee such great tranquillitie in the Church that the Israelites and the Iewes shall not waste themselues any more by ciuill dissensions neither yet bee molested in any sort by their enemies also that they shall not bee subiect to hatred nor enuie as they were before Not as if there should no wicked ones at all be found still among them but that the Lord will roote them out at the last Yet we are especially to obserue that which he addes touching the pacifications of ciuill hatreds and dissensions to wit that the children of Abraham shall no more molest one another but shall be at vnitie in one religion and in the true feare of God For it was an odious and detestable spectacle to see them so long time sworne enemies one to another Enuie the fountaine of dissensions It is not for nought that he shewes the fountaine of dissensions to wit enuie which was the cause why the successours of Abraham did rent one another when the Tribes of Iudah and Ephraim stroue amongst themselues for the excellencie This cursed fire brand enuie hath kindled all the warres in the world when as no man will humble himselfe nor part with the least iot of his right In a word the Lord promiseth heere both an outward and an inward peace which is an excellent and desireable benefit aboue all things But some will say that this was neuer yet accomplished Obiect and that we haue rather seene the contrarie come to passe For as soone as the Gospell beganne to be published diuers wars tumults and horrible persecutions followed thereupon all the world almost was in an vprore and shaken and since I pray you what peace hath the Church had within it Satan by sowing of his cockle and cursed seede hath stirred vp horrible troubles euen amongst Christians themselues so as the Church hath had none more
sentence against the vnbeleeuers But hee hath prefixed his owne time and knowes the opportunities right well in which wicked men are to be punished and when to giue succor to the good In the next place he shewes that the rigour of Gods iudgement shall be so great that it shall not only giue iust occasion to the Babylonians to weepe but also to howle because he will openlie display his strength for their destruction For the verbe Shadad signifies to scatter and to destroy whence Shadai one of the names of God which some haue translated Almightie is deriued Heere is then an elegant allusion to this etymologie as if he should say The Babylonians in their destruction shall feele it is not vaine that God is called Shadai that is to say strong and Almightie to destroy Vers 7. Therefore shall all hands bee weakened and all mens hearts shall * Or run out melâ— HE shews that the Lord shal haue so great power to destroy the Babylonians that they shall be vtterly destitute of any thing whatsoeuer that might hinder or turne backe his wrath For albeit they were very rich and mightie yet should they haue such deiected hearts and such weake hands that they should neither haue will nor power to resist And thus by the way hee glanceth at the crueltie wherewith the Babylonians were puffed vp seeing it is in the power of God to dissolue mens hearts to breake loosen or weaken their hands or armes in such wise that all valour shall fall to the ground and strength shall be turned into smoke Now when the heart quailes what auailes castles great troopes of men riches forts and fortresses what auailes a shop well fraught with tooles withouâ— a workeman we haue experience of this daily euen in those to whom God notwithstanding giues great meanes And thence we may perceiue how vaine that confidence is which wee put in the helps of flesh seeing they are so vnprofitable if God doe smite our hearts but with the least astonishment Vers 8. And they shall be afraid anguish and sorrow shall take them and they shall haue paine as a woman that trauelleth euery one shall be amazed at his neighbour and their faces shall be like flames of fire BEcause the signification of the word Tsirim is doubtfull the Greeke translatours haue turned it Ambassadours But here it signifies anguish as may sufficiently be perceiued by the similitude of the woman in trauaile with child which is afterwards added For he heere sets before them as it were in one word that which he had told them before to wit that their hearts should melt Vers 7. and their hands should be weakened because saith he anguish and sorrow shall surprize them But whence comes this astonishment From God The ancients called this astonishment a distracted feare Thus called they the hobgoblins visions and such like things which frighted men albeit they had no inward occasion at all so to doe This was not altogether from the purpose but yet notwithstanding they erred too grosly because they vnderstood not that such a thing proceeded from God As a woman is trauell with child Surely the Babylonians had iust occasion of feare seeing themselues assailed by valiant and warlike men but yet the Prophet threatens them that they shall quaile and be in a swound although they were strong enough to resist them because they should bee dulled by a secret iudgement of God To this appertaines that which he addes namely that euerie one shall be amased at his neighbour euen as when men affrighted looke gastly here and there and not onely that but also when there shall be any hope of succour yet they shall stand still like blockes as men depriued of all feeling But the vehemencie of the feare is yet much more cleerely expressed in the member following when he attributes vnto them faces like fire For they are too sparing who thinke as some doe that this word signifies shame as if it were said in one word they shal blush with shame Isaiah meant a greater and a more fearefull thing then so When torments presse vs indeed the face will be inflamed and wee shall glow as being closed in with dolours truely it were too light then to referre it to a blushing onely in such an horrible desolation For he describes so strange a calamitie that for the bitternesse of it flames shall sparkle as it were out of the face which indeed comes to passe when men are vexed with extreame dolour The similitude of a woman in trauile not onely expresseth the greatnesse of the griefe but also a sudden hurliburly Euen as the calamitie then should be bitter and violent so also Isaiah saith it shall be sudden and good reason for the Babylonians who wee furnished with so many forces could neuer haue dreamed that they should euer be molested by any means whatsoeuer Vers 9. Behold the day of the Lord commeth cruell with wrath and fierce anger to lay the land waste and hee shall destroy the sinners out of it HE repeates that which he touched heeretofore to wit that although the Babylonians rested securely in their abundance that the day of the Lord notwithstanding is at hand which will astonish these secure fellowes But yet it may be demanded Quest for what cause the day of the Lord is called cruell seeing there is nothing more desireable then to inioy the presence of God neither is there any thing indeed but this onely which makes vs happy I answere Ans we must alwaies obserue to whom the Prophet speakes For the Prophets were accustomed to diescribe God in diuers sorts according to the diuersity of the auditors as Dauid also testifies where hee saith that hee is mercifull and fauourable to the good seuere and rigorous to the wicked Psal 18.16.27 For what can the wicked conceiue in God but an extreme seueritie and therefore they tremble as soone as they heare him spoken of But the faithfull on the contrarie conceiue and receiue great ioy and sweetnesse in such words so as nothing can bee propounded vnto them more delectable And therefore when the Prophets turne themselues to the faithfull they mingle ioy and gladnes therewithall in mentioning of God because they onely feele him gracious and mercifull vnto them but if they speake to the vnfaithfull the iudgement of God is no sooner propounded but they adde teares and sorrowes For euen as the faithfull reioyce at the presence of God because they apprehend his goodnesse by faith so also the wicked on the contrary are afraid because their consciences reproues them and findes them guiltie in regard their seuere Iudge is at hand Amos 5.18.20 And because hypocrits also seeme to wait for the day of the Lord with great desire boasting that he will assist them the Prophets are wont to vnmaske them testifying also that this day shall be cruell and terrible Isaiah also applies a description to this prophecie much vsed the better to shew how greatly the
to execute his iudgements For he spake thus to them heretofore Prepare a slaughter vers 21. Whence we haue to note not only the power of God but also the efficacie of prophesie Whence the Prophets ordeined of God giue commandement to all nations to do this or that it is then so farre off that men can hinder the euent thereof that they are euen constreined to performe the will of God Now because we ordinarilie stay our selues vpon men and in forsaking God attribute the power of doing all things vnto them we must hold this principle that seeing God worketh by them himself is properlie the author of the worke whereof they are only but the executioners and instruments This is clearely inough laid open vnto vs by the dependence of the places following I haue thought it best to resolue the letter Vau into a particle of shewing the cause for he yeelds the reason wherfore he commands the Medes and Persians to prepare a destruction and slaughter for the Babylonians for I will rise vp against them This phrase I will arise expounded saith he and this phrase where God saith he will arise is very frequent Thus also the Prophet applies himselfe to our capacitie because the maiestie of God is so high that we can not comprehend it We thinke he takes his ease and is idle whilest he winks at the wicked and therefore when he will cause men to feele his power and giue some testimonie thereof by some visible worke he saith he will arise The epithite which he afterward addes calling him The Lord of hostes serues for a confirmation of this sentence as if the Prophet should say I haue not giuen these Commandements to the nations of mine owne head for it is God that gouernes and leades all the battailes vnder his owne hand Seeing the Prophet is ordeined then to pronounce the senteÌ„ce on Gods behalfe he may also command meÌ„ to the end they may yeeld obedience vnto him He yet repeates the same thing in the latter end of the verse Sayth the Lord. shewing that he speakes nothing but that which the Lord gaue him in charge that so the prophesie might be the more autenticall God cuts off not only the posteritie of the wicked but their memorie also Pro. 10.7 Now it hath been often told vs before that Babylon was not thus ruinated till after the death of Alexander the Great By the sonnes and nephewes he meanes not only the Posteritie but the Memorie which the wicked would obteine so as they might be long renoumed after their death God tooke euen this also away from Babylon that so no remembrance should remaine thereof at all but only reproch and ignominie Vers 23. And I will make it a possession to the hedghog and pooles of water and I will sweepe it with the beasome of destruction saith the Lord of hostes HE yet againe confirmes the same things which he spake heretofore touching the future destruction of Babylon to wit that men shall hereafter inhabit it no more but it shall be made an hidious Caue into which wilde beasts shall retire Some say that the word Kipod which we haue translated Bicure signifies a Beuer others an Hedghog other a Torteis But it is very likely by the circumstance of the place that our Prophet speakes of a beast which frequents the waters because afterwards he mentions a poole or marish which in deed properlie belongs to the situation of the place for howsoeuer Babylon was not compassed in with pooles yet is it situated in a moist soile Euphrates waters the region on the one side and Tigris on the other thence it is that the Lord threatens to drowne it Vers 24. The Lord of hostes hath sworne saying Surely like as I haue purposed so shall it come to passe and as I haue consulted it shall stand IT was needfull to adde an othe for the more full confirmation of the threatning The reason why God in faine to adde an oth to his threatnings For nothing is more hardly beaten into our heads then to heare tell of a present destruction of the wicked because we see them florishing furnished with all kind of helps seeming to be out of all dangers vtterlie secure Therfore wee are at our wits end in beholding them being so dazled with their glorie that we can scarsly beleeue God when he threatens their ruin and perdition and therefore he addes an othe that they might haue no occasion to hang in any suspence See the like in Chap. 22.14 Whence we may see how gratious louing he is towards vs in succoring our weaknes by applying this remedie vnto it for otherwise his bare word ought to suffice This serues then for the great consolation of the faithfull as we shall see hereafter But this short forme of an othe which he vseth ought to be well knowne vnto vs because we meete often with it in the scriptures Othes slip out of our mouthes at randon with too much boldnes but Gods sparingnes in suppressing the greater part of his oth ought to bridle our inteÌ„perancie and thereby the Lord bridles vs lest we should take too great libertie in oths which slip out of our mouths at randon with too much boldnes for he suppresseth the greater part of the othe If I performe not this which I haue decreed let men take me for a lier and hold me no more for God this I say or some thing else like vnto it fearefull to vtter should be heere supplied Men ought then to refraine their tongues lest they ouerflow too lightlie in execrations making horrible imprecations against themselues yea let them rather learne by the Lords example here to hold in their rebellion Vers 25. That I will breake Ashur to pieces in my land and vpon my mountaines will I tread him vnder foote so that his yoke shall depart from them and his burden shal be taken from off their shoulder SOme thinke this is spoken of the host of Senacherib 2. King 19.35 Chap. 37.36 which was destroyed by the Angell whilest the siege was before Ierusalem If wee shall receiue this interpretation the sense will be thus to wit The Lord will shortly shew some euident proofe of this ruine wherewith hee threatned the Babylonians For those which heard the prophecies might aske What shall the ruine of Babel profit vs when she hath destroyed vs first were it not better for vs to remain in our own laÌ„d that she might continue safe What consolation can we take in her destruction seeing with her our selues must also perish And truely I make no question but Isaiah sets before them a proofe of Gods fauour in the destruction of their enemies which was either come to passe already or should shortly happen I dare not affirme in what time the Prophet foretold this There may be some probâ—ble coniecture that Senacherib was discomfited before the time of this particular prophecie vnlesse there bee
somewhat more This noune comes of the verb to Transgresse as if we should say in Latine To exceed and therefore I haue thought good to translate it insolencie Ieremiah hauing mentioned their pride arrogancie speakes of hautines of the heart Iere. 48.14 29. I make no question but Isaiah and Ieremiah both meant that this people were so cruell in regard of their ouerweening loftines statelines that they would wax wroth and angrie vpon the least occasion and churlishlie aduance themselues against others This vice is alwaies ioined with loftines of mind Riches begets pride pâ—ide brings forth wrath and wrath is for the most part accompanied with outrage because the contempt of others is accompanied with pride and those who ascribe vnto theÌ„selues more then is meete are easily prouoked to anger vpoÌ„ the least occasion such can beare nothing and are not only inclined to wrath but to outrage also For by their good wils they would subiect euery man vnder them neither will they giue place by any meanes to any man whatsoeuer If euery one be not readie at their beck they take it in foule scorne Proude men doe easily bewray this their high stomack whereas the humble on the contrarie are of a louing disposition ioyned with modestie answerable thereunto and are soone intreated to pardon any that haue done them wrong His lies The Hebrues call the members of man or the branches of a tree Baddim and they also take this word for Diuination which is vsed in this signification in some other places Some thinke it is put heere by a figure for childreÌ„ others referre it to words or thoughts others expound it of strength or sinewes But in mine opinion it is taken rather for a foolish boasting because this noune is often taken for a lie and we shall see hereafter how this signification agrees best to this place The expositors also differ in the word Cen. The most translate That lies or words are not vpright others Moab vtters his vaine brags when he can not attaine his chiefe enterprise that lies are not true For the substance I am almost of their opinion neither doubt I but the Prophet meant to say that Moab vtters his vaine brags because he can not attaine to his chiefe enterprise For the sense of the words we shall best gather it out of the foure and fortith Chapt. of Ieremiah vers 30. for hauing there repeated the very words of our Prophet he presentlie addes by way of exposition They shall not do so as if he should say That which they haue resolued in themselues to do shall neuer come to passe Yet notwithstanding I am not of opinion that there should be a particle of similitude in the first member but rather of confirmation as it were by a negatiue because he declares that there shall be no stedfastnes in Moabs counsels neither should his diuinations or lies come to effect Thus the proude often determine of all things no otherwise then as if the disposing of them were in their owne hands and themselues exempt from being ruled by the prouidence of God Such pride saith Isaiah shall fall and whatsoeuer they promise vnto themselues concerning their power shall vanish like smoke Heereby wee are admonished that pride is greatly displeasing vnto God Pride displeasing to God and by how much the more men bee puffed vp in regard of their riches so much the neerer are they to their owne destruction Vers 7. Therefore shall Moab houle vnto Moab euery one shall houle for the foundations of Kir-hareseth shall yee mourne yet they shall be stricken HE sets forth that more plainely which he touched before to wit that this pride and crueltie which proceedes thereof shall be the cause of Moabs ruine Iam. 4.6 1. Pet. 5.5 For seeing the Lord resists the proud hee must needes take downe this haughtinesse vnder which the Church was miserably and shamefully trodden vnder foote According to which example the end of all proud persons must of necessitie bee lamentable Where it is added Moab vnto Moab his meaning is that there shall bee a dolorous song as it were when they shall make their mone one to another touching their calamities and shall weepe for one anothers griefes Some translate Because of Moab but vnfitly For it is by and by said that the houling shall bee generall or amongst the people For the foundations It sufficiently appeares that Kir-hareseth was the head Citie and the Kings regall seate but some thinke it to be a proper name others say it is appellatiue no doubt but the etymologie of the word was taken hence namely because it was built of chalke It may be also that it was called thus in regard of the height of the walles which were made of bricke Now this was a citie greatly renowned in that Country yet he rather names the foundations then the Citie it selfe because it should be raced to the grouÌ„d As if he should say You shall not lament the ruine of the Citie or buildings but the vtter subuersion of it because there shall nothing remaine of it They expound the word Necaim Lame I had rather translate it Hurt The particle which is set before it signifies as much as Certainely or Surely sometimes it is taken for But or Notwithstanding Those which take it in the affirmatiue expound it thus You shall surely mourne when you shall bee hurt or stricken that is to say you shall not neede to hire those that shall faine a mourning for you as they vsually doe at the buriall of some but you shall mourne in good earnest But I expound it Onely as if he should say All that shall remaine shall be stricken not one shall escape in safetie And by this maner of speech he expresseth the extreme ruine of that Citie shewing that those which liue shall not onely bewaile the calamities of others but their owne also because they themselues shall be stricken If the proud be thus sharply corrected let vs learne to carry our selues modestly and peaceably and freely to humble our selues vnder the mightie hand of God Vers 8. For the vineyards of Heshbon are cut downe and the vine of Sibmah the lords of the heathen haue broken the principall vines thereof they are come to Iaazer they wandred in the wildernesse her goodly branches stretched out themselues and went ouer the sea THe Prophet describes the destruction of the whole Country here vnder an allegorie It is very credible that it abounded with good vineyards which wee may easily collect froÌ„ this place and another like vnto it in the 48. of Ieremy vers 32. Now when the Prophets threaten any Countries with destruction they are wont to recite the chiefest things in them For example if wee were to speake of Picardie truely we would not mention vines as if we spake of Orleance or Burgondie The Cities which the Prophet describes in this verse are the head Cities in the Country of Moab He saith
safe He calles them a terrible nation because they should be an astonishment to all those that should behold them being disfigured with such horrible calamities For I cannot approue of their iudgement who expound this of signes and wonders which the Lord shewed amongst the Iewes to make them feared of all he hath regard rather to that place of Moses where it is said The Lord shall make thee an astonishment and a wonder Deut. 28.28.37 also the nodding of the head and a prouerb and derision is vsed in other places Iere. 18.16 19.8 25.18 He signifies a people then whose sight shall be so fearefull that they shall be an astonishment vnto all and we know that as this was foretold so also did it come to passe to the Iewes When it is said on euery side it is as much as if one should draw lines and that they should be so well knit together as there should no place be left emptie betweene them or as if an husbandman made such furrowes in his field that he leaues not one clot of earth vnturned vp or broken Thus was this people beaten downe and broken By the floods he meanes a great armie of enemies to wit or the Assyrians Now he alludes to that which he said before in the 8. Chapter vers 6. to wit that the people being discontented with their little riuer Shilo desired rather roaring and violent waters After then that they had called theÌ„ forth for their succor they were ouerwhelmed by them as with a deluge So that the cause of all this ill successe was for that they coÌ„tented not themselues with Gods promises but sought out strange helps If now then this commandement giuen to the swift posts be taken as froÌ„ the person of God thence we gather that he doth not alwaies assist his elect at the first brunt but withholds his help till things be growne to a desperate estate For he sends not a ioyfull and happie message to those that were in safetie or to those that were onlie lightlie touched with the rod but to a nation spoyled and trodden vnder foote yet in that he commands them to hasten his meaning is that the iudgement shall be sudden and vnlooked for so as light shall shine out of darknes as it were euen in a moment Vers 3. All yee the inhabitants of the world and dwellers in the earth shall see when he setteth vp a signe in the mountaines and when he bloweth the trump ye shall heare HE shewes that this worke of God shall be so excellent that the Iewes shall not only perceiue it but all the inhabitants of the world also These words which are put in the future tence are by some translated in the Imperatiue according to the scripture phrase but it agrees best to take it in the time to come As if he should say euen the people farre off shal â—e witnesses of this calamitie because all shall behold thâ— stâ—ndard and shall heare trumpets sounding thorowout the world And hence it shall appeare that this warre was not raised vp by men but that God himselfe will shew that he is the only author of it and that by excellent witnesses When warres are made euery man discernes what is done openlie but the greater part of men attribute both the beginnings and issues thereof vnto fortune Isaiah contrariwise shewes that all these things ought to be attributed vnto God because he will plainely manifest his power by a new and extraordinarie meanes for he works so sometime that his hand is hidden and his worke vnknowne vnto men And sometimes againe he shewes his power in such wise that euery one is constrained to acknowledge it and that is it which the Prophet meant to say in this place Vers 4. For so the Lord said vnto me I will rest and behold in my tabernacle as the heate drying vp the raine and as a cloud of dew in the heate of haruest AFter he hath threatned the destruction of the Ethiopians or of their neighbours and hauing therewithall shewed that great consolation should thereby redound to the Iewes or else by way of a flout hauing derided the foolish confidence which deceiued them now he addes that God will so moderate these confusions that he will in the end gather his chosen people vnto himselfe The particle Ci which I haue translated Furthermore is sometime put for shewing the cause sometimes aduersatiuelie But the latter sense in this place seemes to agree best the reason is because the Prophet preuents a doubt which might otherwise haue greatly troubled the consciences of the weake For when wee see things in an vproare there is a vaile forthwith spread as it were ouer our eyes which takes away from vs the sight of Godâ— prouidence for the estate of this people whose destruction he threatens was such that this prophesie might seeme a fable or matter of scorne for as we may collect there was no danger nor change to be expected Some referre this to the person of Isaiah as if he satisfied himselfe by depending vpoÌ„ that which God had reuealed vnto him that is to say as if hee had now quieted and setled his minde which indeed wee ought to doe after we haue heard the voyce af God waiting assuredly for the accomplishment of that which is foretold vs. As Abacuk saith I will stand in my watch-tower Abac 2.1 But I rather think that the Prophet recites that which the Lord6 had reuealed vnto him and that the Lord himselfe pronounceth this sentence with his own mouth as if he should say I will rest that is I will hold me still and do nothing for the word also signifies to See Now hee which lookes earnestly acts nothing but onely contents himselfe with beholding that hee sees with pleasure and delight Hereunto serues also the word Tabernacle as if the Lord should rest himselfe on â—he roofe of an house 〈◊〉 on the contrary hee is said to ascend into his iudgement seate when he auengeth himselfe vpon the wicked behauiours of the vnbeleeuers for these phrases of speech are fitted to our capacitie Vnlesse any had rather affirme that the Prophet alludes to the Sanctuarie so as howsoeuer the maiestie of the Lord may seeme to be hidden for a time from this afflicted people yet should not his rest be vtterly without fruit The summe of all is this that howsoeuer all things should be coÌ„founded so as one might imagine that God would meddle no more with the gouernement of the world yet doth he take his ease on this wise as you would say of set purpose euen as if hee were shut vp and fallen asleepe in a chamber minding to manifest the fruite of this his rest in due season As the heate drying up Isaiah doth yet better expresse that which hee hath said before by this similitude Wee may apply it to the Prophets meaning two waies First as if God being awaked out of his sleep wold shew such a gracious couÌ„tenance as should
felicitie is powerfull and mightie in deed but that our wisdome is so likewise The Apothegme of this elegant Orator seemes a goodly one at the first blush but seeing he takes wisdome and prudence from God to giue it vnto mortall men such a parting of stakes is no lesse sottish then wicked For what blasphemie is it to attribute a prouideÌ„t counsell vnto men only leaue to the Lord an happie fortune If any now dare leaue those meanes by which the Lord doth instruct vs Those that seeke to coniurers are most worthie to be confounded with shame and dishonor to haue recourse to the impostures of the diuell truely such a one is most worthie to be deceiued with shame and great dishonour for he seekes the remedies which are not and despiseth those which God offers him Vers 13. The Princes of Zoan are become fooles the Princes of Noph are deceiued they haue deceiued Egypt euen the corners of the tribes thereof ZOan was one of the chiefe Cities of Egypt Noph was also very much renoumed but we can not certainly iudge what Cities they were vnlesse any shall take it to be Alexandria the antiquitie and wealth whereof may be gathered from many places of the scripture Whereby also their error is refuted who say that Alexander the Great built it For albeit it was often laid waste before yet he neuer built it vp againe whollie but only repaired it Now it appeeres by the third Chapter of Nahum vers 8. that it was once a free Citie and had league with the Egyptians being as greatlie renoumed as any Citie in the world He rightlie affirmes then that the beginning of her destruction came because of her follie Wherein the chiefe streÌ„gth of a coÌ„mon-wealth consists For the chiefe strength of a common-wealth or of a kingdome consists in counsell and wisdome without which neither riches nor multitude of men do profit any thing I take this word Angulum which signifies a corner by way of similitude for the principall part of the building whereupon the whole weight resteth so that I had rather reade it in the nominatiue case then in the accusatiue because it should be referred as I take it to these wise men vpon whom the Egyptians relied as securely as though no mishap could possiblie befall them But Isaiah tels them that this leaning-stock is too weake because the resting ouer-confidentlie vpoÌ„ their counsels was the destruction of Egypt Therefore after a taunting maner he condemnes this deceitfull wisdome which indeede rather deserues the title of vanitie and follie because it is separate from the feare of God For men not only abuse this excellent gift of God but they are also puffed vp with vaine ambition and subtletie which pleaseth them farre better then true wisedome Besides there is also a diuellish furie in them for they quite suppresse the prouidence of God referring all these euents whatsoeuer to the capacitie of their owne braine This is the cause why the scripture cries out so often against such wise men shewing all their wit to be meere madnes For they take that vpon them which belongs to God whereby they commit horrible and intolerable sacrilege We neede not meruaile then if the Lord shew fearefull examples against such wisards For howsoeuer they be ingenious and quicke witted yet they stumble and misse the marke euen in small matters casting themselues into such great dangers as a simple clowne or artificer could haue easilie auoided and foreseene Let this be a warning vnto vs lest we waxe proud in heart in attributing some praise of wisdome to our selues If so be wee haue any prudence and dexteritie in vs let vs wholly refer it to the free liberalitie of God and keepâ— our selues within the rule of modestie and sobrietie For if we make the Lord the stay of our wisdome wee haue a sure corner stone The surest corner stone which can neuer bee beaten downe nor ouerthrowne Vers 14. The Lord hath mingled among them the spirits of errors and they haue caused Egypt to erre in euery worke thereof as a drunken man erreth in his vomit BEcause it was incredible and vnexpected that the leaders of so wise and politike a people should ouerthrow the Country by their folly therefore the Prophet attributes the cause of it to the iudgement of God to the end the Iewes should not be as it were hood-winked in so excellent and memorable an example For prophane men are wont to attribute Gods iudgements to Fortune when any thing that is new and vnlooked for falles out now he speakes by way of similitude as if hee should say euen as wine is powred into a cup or glasse so will the Lord make the wise men drunke by powring the spirit of giddinesse into them that being at their wits end becoÌ„ming senselesse they may be made vnable either to say or doe any thing rightly The cause why they deceiued Egypt then was because themselues were deceiued first And in that the Egyptians suffered themselues to bee so abused and were not able to keepe themselues from it therein may we see the iudgement of God vpon them How God is said to depriue men of wisedome and counsell And yet Isaiah makes not God so the author of this their senselesnes as if the Egyptians might haue laid the blame vpon him But thus stands the case men of themselues haue neither vnderstanding nor iudgement for whence comes wisdome but from the Spirit of God which is the onely fountaine of light vnderstanding and trueth Now if the Lord takes this his Spirit from vs what haue we to charge him withall Hee is bound to vs no way at all and in that he is liberall in giuing to men it proceedes from his meere fauour So then when soeuer hee smites mens hearts with the spirit of giddinesse and error he doth it alwaies vpon iust causes howsoeuer I grant they may be hidden from vs. But for the most part he punisheth the wicked who haue lifted vp themselues against him with this blindnesse as it happened to the Egyptians who being swollen with an opinion of their owne wisdome were ready to burst with pride despised all in regard of themselues It is a superfluous matter then to dispute of predestination in this place seeing the Lord punisheth them for a notorious vice Wherefore when hee blindes or giues them vp hee cannot be accused of crueltie for it is a iust chastisement of their rebellion and wickednesse neither can he which punisheth mens iniquities be called the author of euill Let vs now shew after what manner God inflicts this punishment vpon them How God works iustly by euill instruments He deliuers them vp to Satan who effects this for he it is properly who sowes the spirit of error and frowardnesse in mens hearts but because hee acts nothing but at Gods commandement it is said that God doth that which Satan indeed doth For where it is commonly said This oâ—
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 churâ—h 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
are confused we then begin to be troubled doubting in our selues whether things fall out by chance or whether they be gouerned by the prouidence of God For this cause the Lord telles vs that he is the authour of this change and renueth the face of the world to teach vs that nothing is permanent here below that so wee might with our whole heart aspire to that Kingdome of Christ which onely is perpetuall In regard then that these changes were neere it was needfull the Iewes should be aduertised of it aforehand that when they saw them come to passe these things might be called to minde that therein they might behold the prouidence of God and so gather increase of faith Neither is it to be doubted but the Iewes were carried with diuers distractions of minde to and fro in seeing the world so shaken on all sides and therefore sought by all meanes they might to auoid these waues and tempests For it is our desire alwaies to be in such a place of safetie as we may be free from all danger of gunshot as they say Some of them peraduenture then might seeke some other place of aboad the better to prouide for their owne affaires but when the mischiefe should presse them on euerie side this might make them tarry at home and admonished them that they could finde no better or safer habitation then in the companie of the faithfull By this example also many might be aduertised who for feare of dangers separated themselues from the Church thinking they could finde none greater out of it The Iewes then might be solicited with such thoughts for we haue seene in the eight Chapter that they had restlesse mindes Seeing then they were thus in doubt that they ranne to strangers for succour they might easilie be out of heart And therefore as I take it this is the principall reason why Isaiah thus denounceth the ruine of the Dumeans namely that the Iewes might willingly put themselues vnder Gods protection and aboue all things might recommend the safetie of the Church vnto him Let vs hence learne to keepe our selues in the lap of Gods Church We ought to keepe our selues in the lap of Gods Church though we see her suffer sundry trials 1. Pet. 4.17.18 be it that wee see her afflicted with diuers and sundry calamities and let vs rather gladly susteine those louing chastisements which are proper to her children then to wander abrode to drinke the lees and dregs which shall strangle and choke the wicked For if the children be thus chastised what shall become of the strangers and reprobates It may be also that the Dumeans molested Gods people whilest their neighbours assailed them on all sides Of Seir. It was a mountaine of Idumea as it appeareth Gen. 14.6 And vnder the name of this mountaine hee comprehends the whole Kingdome Now in this place he represents as in a glasse those things which had neede of words of vehemencie And seeing the Idumeans asked the watchman what was in the night it is very likely they were not farre off and were in hazard of the common danger for he brings them not in inquiring as curious to know what newes but they aske what the watch saw in the night as when one inquires then comes another and the third will come and doe the like Hereunto tends the repetition that it was not one alone that inquired but many as men are wont to doe when things are doubtfull and perplexed when euery one affrighted in himselfe giues credit to nothing that is told them Vers 12. The watchmen said The morning commeth and also the night if yee will aske enquire returne and come HIs meaning is that this feare shall not last a day onely or some little space as if the watchman should answer I will tell you that to morrow which I told you to day and if you feare now you shall also feare to morrow Now it is a most miserable condition when men are so troubled as they hang in suspence whether they shall liue or die it being that extreme curse wherewith the Lord threatens the wicked by Moses wWo will warrant me life till the euening And when the euening is come who will let mee see the morning Deut. 28.67 True it is that the faithfull are inuironed about with many dangers this note of thankfulnes he aggrauates their crime â—hat in so great light of the heauenly truâ—th they ceassed not to stumble as if they had been vtterly destitute of it Whâ—t hast thou to doe here He now bends his speech to Ierusalem not that this destruction concerned that Citie alone but becauâ—e the whole land thought themselues secured vnder the shadow of the Sanctuarie which was in it as alâ—o that the Iewes might thinke what was like to befall them if this Citie which was so well furnished should be thus dealt withall He askes by way of admiration whence it comes that euerie one left his house fleeing to the tops thereof to saue their liues Now the roofes of the Iewes houses were made otherwise then ours are and thence it is â—hat Iesus Christ saith What I tell you in the eare that preach you on the house tops Mat. 12.27 When the inhabitants of Ierusalâ—m then fled to the tops of their houses and left the houses themselues to the wils of their enemies it was a signe that they were exceedingly flâ—ghted They might all get vp thither to chase away their enemies with darts and arrowes but his meaning rather is that the enemie constrained them to runne vp thither because they were not onely amased at their comming but also fled for feare yet so as their flight should not saue them Vers 2. Thou that art full of noise a Citie full of brute a ioyous Citie thy slaine men Or are not slaine shall not bee slaine with sword nor die in battell HIs meaning is that it was peopled and full of inhabitants because there is great noise where many people are gathered together neither can the feare there be so great Isaiah addes this by way of amplification to wit that whereas being a sufficient number they should haue been vpon the walles and ramparts to defend the Citie they like cowards gaue place to the enemies and fled vp to the tops of their houses He therefore presseth the Iewes the more neerely with these words that they might duly weigh the iudgement of God for when mens hearts are cast downe with so great feare it is certaine that such an astonishment is sent of God It is as much theÌ„ as if the Prophet had said Whence comes it that thou hast no more courage to resist Surely because the Loâ—d himselfe chaseth and pursueth thee Now this doctrine is taken out of the 28. of Deuteronomie for we haue often said that the Prophets doe many times borrow sentences out of Moses to serue their turne withall onely the difference is that they apply that particularly which Moses spake in generall The
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 coÌ„fesseth 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 loâ—ked not vnto Gâ—d 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 câ—n 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 spurâ—e 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 coÌ„clude that euery chastisement is
a summons to repentance Euery chastisement a summons to repentance But doubtlesse the Prophet meant to expresse somewhat more to wit that in despising the holie admonitions which were sent vnto them they were not ashamed to rise vp as it were euen against God himselfe who after a fatherlie maner beckned them vnto him There is yet greater weight in that he saith it was in the day of affliction wherein the danger pressed hard vpon them for they were admonished both by words and blowes The signes of Gods anger appeared the Prophets cryed without ceasing and yet they became neuer the better In that he names sackcloth and plucking of their haire Repentance consists not in outward Ceremonies but in the heart he notes out repentance by the signes of it for it consists neither in sackcloth in ashes nor in any externall thing but it consists in the heart Those who repent in good earnest and are displeased with themselues they hate their sinnes and are touched to the quick with such a sense and feeling of sorrow that they abhorre and detest themselues and their life past but because this can not be done vnlesse therewithall they confesse the same before men therefore he names the outward signes whereby wee giue testimonie of our conuersion now the Iewes vsed such gestures and customes at that time when they meant to shew signes of repentance Isaiah meanes then that they were called to repentance to the end they should first humble themselues before God and then that they should therewithall shew testimonies of that displeasure they had conceiued in themselues before men The signes indeed alone are nothing seeing conuersion begins at the heart and to this purpose Ioel saith Rent your hearts These outward testimonies of repentance are not acceptable vnto God in themselues and not your clothes not that he would haue these signes neglected but he shewes that they were not sufficient nor acceptable vnto God of themselues Let vs hence gather what is our dutie when the signes of Gods anger appeare vnto vs namely that our repentance ought not only to be knowne vnto God but also to men The ceremonies indeed are indifferent neither haue we any commandement to put on sackcloth nor to pluck off our haire Wherein the truth of these signes consists but we ought willinglie and in good earnest to put the truth of these signes in practise to wit an vnfeined displeasure in our selues that wee haue so displeased God a confession of our offences a broken heart and a new life For if wee iudge not our selues worthy of punishment we cannot come into fauour with God To bâ—â—ort euen as the poore malefactor bowes doâ—ne his face and clothes himselfe in vile arayment to bow the heart of the Iudges so ought we to runne in all humilitie to Gods mercy in our Lord Iesus Christ with vnfeined testimonies of our inward repentance Yet are we by the way How farforth these outward testimonies ar profitable to note the profit of these outward signes of repentance to wit that they serue as goades to pricke vs forward to the acknowledgement of our guiltinesse and to the lothing and detesting of our sinne And thus as they are spurres to quicken vs to this dutie they may be called causes of repentance and as they are signes they may be called effects For the tokens of our condemnation that wee beare vpon vs prouoke vs to a more thorow acknowledgement that we are sinners and guiltie persons and they are also effects because if repentance went not before wee should neuer be brought to vse them of a sincere affection Vers 13. And behold ioy and gladnesse slaying oxen and killing sheepe eating flesh and drinking wine eating and drinking for tomorrow we shall die THe Prophet condemnes not ioy simply for wee see that Saint Paul himselfe exhorts the faithfull to reioyce with a true ioy to wit in the Lord Phil. 4.4 But hee here reproues that ioy which is contrarie to that sorrow which proceedes of repentance whereof also the same Apostle speakes in the seuenth Chapter of the second Epistle to the Corinthians for indeede none can bee touched with repentance nor with the true feeling of Gods wrath but being sorrowfull he willingly afflicts himselfe The ioy then opposite to this sorrow is naught Luk. 6.25 Ioel 1.14 2.12 because it proceeds from a brutish blockishnesse and is iustly reproued because the Lord accurseth it Hence it appeareth then sufficiently wherefore the Lord vpbraides them with the killing of oxen and butchering of sheepe for this is not euill in it selfe neither doth it displease God but because fasting is a solemne part of repentance which wee shew before men it is therefore a signe of obstinacie and contempt of God to kill beasts and to make great merriments when we ought rather to fast Thus do men despise Gods threatnings and flatter themselues in their vices and this is the sum of Isaiahs speech But the Papists are worthily reputed ridiculous Papists ridiculous who thinke this place warrants abstineÌ„ce froÌ„ flesh Why did they not aswell forbid wine also seeing the Prophet speakes of that too But they are so far from abstaining from wine Isaiah condemnâ—â— not â—he vsâ— of meates and drinks but the abuse that contrariwise they easilie permit men for want of flesh to recompence the same with taking in of their liquor But let these toyes passe For Isaiah condemns neither the vse of flesh nor wine simply but the abuse the dissolution and pride also whereby men so harden themselues that with an obstinate heart they reiect al Gods threatnings and iudge whatsoeuer the Prophets say to be but fables Wee are to obserue this point diligently for albeit we put not on sackcloth nor couer our selues alwaies with ashes yet if true repentance be wrought in vs we shall manifest the same by such fruits as it necessarily brings forth in them that haue it In a word as hee had described repentance by the signes so hee now sets forth their inward obstinacie and hardnesse of heart by the outward testimonies of it For euen as we witnesse our sorrow for sinne by abstinence and other exercises so by our dâ—ssolutioÌ„s superfluities we shew euideÌ„t signes of a stiffe neck by which we prouoke Gods wrath more and more against vs as we reade they did in the daies of Noah Gen. 6.5 Luke 17.27 Therefore after the Prophet had taxed the excesse and intemperancie of the people in generall he names eating and drinking as the speciall wherein the Iews wholly ouerflowed as if by this meanes they had been able to giue God the repulle and to tread his threatnings vnder foote For to morow wee shall die This particle sheweth sufficiently why the Prophet so sharpely rebuked them for drinking wine and eating of flesh to wit because they scoffed and turned all the Prophets threats into iests and matter of derision Some thinke that S. Paul in alleadging
Factors of Antwerpe who feare not to spend more then the richest Gentlemens substance can beare Now we are wont to aske questions when nothing can be answered but what we please which also is a signe of courage and boldnesse Vers 9. Ans The Lord of hostes hath decreed this to * Or profane staine the pride of all glory and to bring to contempt all them that be glorious in the earth The pride Or the haughtinesse A rare thing to finde an humble heart in an haughtie minde for we may reade it both waies because haughtinesse begets pride for it is very rare to finde humilitie of spirit in a haughtie minde Notwithstanding it is better to reade it pride which is enough of it selfe to prouoke God to take vengeance when men vnder pretence of their excellencie aduance themselues aboue measure To profane and dishonour are takn for one and the same thing because those who are exalted to honour seeme to bee as men consecrate and set apart conceiting I wot not what greatnesse of themselues as if they were now quite exempt out of the common ranke of men Note But God no sooner strips such of their dignity and brings them down but hee forthwith makes them vile and contemptible Let vs therefore learne from this place so to consider of Gods prouidence that we giue that praise to his infinite power which belongs vnto it for his so iust a gouernement So then albeit the iustice whereby it pleaseth God to moderate his actions alwaies appeares not vnto vs yet ought wee not therefore to separate his power from his iustice In the meane while for as much as the Scriptures plainely shew and often set before vs the end why God doth this or that we ought to bee wise in obseruing the causes of his works Now this inuention of Gods absolute power God absolute power which the Schoolemen haue forged is a most execrable blasphemie for it is all one as the dayes of a king to Dauid it is too friuolous for he takes it for the age of a man as the Psalmist shewes The age of a man saith he is often limited to threescore yeares and ten Psal 90.10 But why mentions he a king rather then some other man It is because Tyre had a king and therefore he counts the yeres by his life This serued much therefore to confirme the certentie of this prophesie for the Prophet could not know these things by any humane coniectures By the song of the harlot he vnder a fit similitude meanes merchandize not that merchandizing is to be condemned in it selfe for it is profitable and necessarie for a Common wealth but he taxeth the deceits and guile wherewith it aboundeth so as it may very well be compared to the art of harlotrie Vers 16. Take an harp and goe about the Citie thou harlot that hast been forgotten make sweet melodie sing mo song's that thou mayst be remembred HE compares Tyre to an harlot who hauing passed all her youth in whoredomes and filthines at last becomming old by reason whereof all forsake and despise her yet can she not forget her first gaine nor her wicked prancks but desires to reuiue and refresh her old spirits And that she may the better draw men out of all parts of the Citie vnto her she goes singing and playing vpon Instruments to delight her companions For such whores become mad as it were when they see themselues despised because of their age we see also that the Poet Horace flouts an harlot called Lydia for the fame cause Horace Lydia an harlot So Tyre being destroyed and as it were buried in obliuion shall againe pluck vp her courage vsing all her wits and deuises to recouer her first estate By the harp and the sweete melodie he vnderstands the deceits craft entisments and flatteries which are vsed in merchandise by which Merchants serue their turnes to inueigle men and to snare them in their nets In a word he shewes by what meanes the Cities which consist of merchandise become rich to wit by craftie and vnlawfull shifts For this cause it is that the Prophet saith Tyre shall tickle mens eares with her sweete melodie He further bids her to double her songs as if he should say adde deceit to deceit and flatterie to flatterie till thou hast drawne euery one vnto thee steale into mens minds againe and recouer thy first fame To be short euen as an old harlot deuiseth meanes how she may get into fauour againe with men by painting trimming and decking her selfe in fine apparrell also with musicall Instruments and loue-songs so Tyre shall rise and inrich her selfe againe by the same meanes wherewith she gat wealth before not that he counsels or giues Tyre licēce by these words to enrich her selfe this way but continues on his prophesie Vers 17. And at the end of seuentie yeares shall the Lord visit Tyrus * Or but. and she shall returne to her wages and shall commit fornication with all the kingdoms of the earth that are in the world ALthough Tyrus shall seeme to be vtterlie destroyed when God shall afflict her yet the Prophet shewes that she shall obteine mercie for after her calamities she shall be restored to her first glorie But it is rightlie said that such a restauration shall be brought to passe by the worke of the Lord for otherwise Tyre must of necessitie feele that which Malachie pronounceth against the Idumeans to wit that the Lord would ouerthrow and cast downe all that which they built and set vp Mala. 1.4 They had neuer recouered their first estate then vnlesse the Lord himselfe had been the author of it Now frō hence we may gather a very profitable doctrine to wit that albeit God be a iust seuere Iudge against the wicked yet he giues place to his mercie and is neuer so sharp in making the wound but he is as gentle in asswaging that smart of it and in the end takes it cleane away Now if he be such a one towards the godlesse reprobates what a one will he be to those whom he hath adopted in Christ Iesus for his children vpō whom he wil powre out his goodnes When Kingdomes then are restored when Cities are peopled afresh and that men recouer their liberties all comes to passe by the only prouidence of God who casts downe the highest things when it pleaseth him and on a sudden sets vp and plants that which he had cast downe That which followes to wit and she shall returne should be read But she shall returne for the meaning is that Tyrus shall not become the better nor the wiser by such a tedious chastisement but shall by and by returne to her old bias againe for in these words he taxeth her ingratitude We euery day behold such examples for there is almost no corner in the world in which the Lord hath not set the print of his iudgements Sometimes he giues those whom
are not iumbled together vnlesse it bee when God smites his people in iustice as we haue said before for in a State well managed men put a difference betweene the master and the seruant Neither can a Commonwealth long stand without buying and selling now to make the poore equall with the rich what is it else but to ouerthrow all humane societie We haue the Prophets meaning then The confusioÌ„ of estates in a kingdome a forerunner of very strange alterations as if he should say All policie shall be abolished because in these ruines the rich should be brought into extreme pouertie To conclude he here sets sorth an horrible destruction after which shall ensue a wonderfull change Vers 3. The earth shall bee cleane emptied and vtterly spoiled for the Lord hath spoken this word HE confirmes that which hee said before and withall admonisheth them that these changes shall not fall out by haphazard as they say but that it shall come to passe by the prouidence and worke of the Lord. He said expresly in the first verse that the Lord was determined to emptie the earth now he tels theÌ„ that it shall so come to passe adding a reason of it to wit because God had spoken the word and therefore it could not be called backe againe Vers 4. The earth lamenteth and fadeth away the world is feebled and decayed the * Or high proud people of the world are weakened THe Prophet holds on his speech still for all these words serue to lay forth the maner of the ruine of the whole earth that is to say so much as was knowne to the Iewes Now hee sets out this iudgement of God vnder borrowed speeches more familiarly that he might awaken the drowsie as hee is wont to doe By the high people we may vnderstand those which were more excellent then others for that was a matter of greater wonder then if some people of a base condition had been destroyed Notwithstanding if any be pleased to expound it particularly of the Iewes I will not gainesay them for albeit the Assyrians and Egyptians exceeded them in riches and power yet notwithstanding the Iewes were higher then they in regard that God had adopted them for his owne Yet the other exposition pleaseth mee better for so his meaning is that God will not onely punish them of meane estate but those also that are aduanced to honour and dignitie aboue others Vers 5. The earth also deceiueth because of the inhabitants thereof for they transgressed the lawes they changed the ordinances and brake the euerlasting couenant OThers translate The earth is polluted because the verbe Caneph signifies to be wicked both senses may agree but the verse following requires that wee expound it The earth deceiueth For hee seemes to amplifie it further by and by after when hee saith Vers 6. that the curse hath deuoured the earth There is no great hardnesse in the word Tacath whether we translate it Vnder or Because of her inhabitants Now there is a mutual traffique as it were betweene the earth and those that labour in it so as she ought to render theÌ„ that which she hath receiued into her bowels with vsurie for otherwise shee deceiues them but she yeelds a reason why she deceiues when shee laies the blame vpon the inhabitants for themselues haue made her barren by their wickednesse Mens sinnes the cause of the earths barrennesse Our sinne is the cause why the earth sustaines vs not nor brings forth her increase as God hath ordained by the course of nature His will is that shee should be a mother vnto vs to the end she may yeeld vs food now if she change her nature and course or degenerates from her fruitfulnesse let vs impute that to our owne wickednesse because we our selues ouerthrow that order which God hath set for otherwise the earth would neuer deceiue but would alwaies render vs that which she ought The cause is by and by added why the earth is become vnfaithfull and deceiues her inhabitants for is it not good reason they should be defrauded of their prouision of food that will defraud God their Father and sustainer of his honour Now he taxeth the reuolt of his nation heere in a particular manner for their fault was much more heinous and lesse excusable then all the sinnes of those which were neuer taught in God his schoole The word Thâ—rah is transferred to the law because it signifies doctrine but it is heere put in the plurall number and signifies all the doctrine that is comprehended in the law Now because the Law consists as well in Commandements as promises the Prophet addes two other words or parts of it to make his meaning the more plaine The word Chok signifies an Ordinance and by it some vnderstand the Ceremonies others Maners Wee may translate it Instructions foâ— I take it not only for Ceremonies but for all things that belong to the rules of good life Thirdly he puts the word Berith which signifies a bargaine or couenant This word is to be restrained to the couenants whereby the Lord adopting his people promised to be their God He reprocheth their vnthankfulnes then because that albeit the Lord had manifested himselfe vnto them diuers waies and had giuen them singular testimonies of his loue yet were they rebellious and wanton transgressing his lawes and violating his holy couenant Quest But why directs he his speech to the Iewes Because he knew that he was sent vnto them as their Prophet to teach them Ans Hence wee may gather what the rule of a well ordered life is The rule of a well ordered life described for it is conteined in the Law which we must precisely follow if we will approue our doings vnto God if we turne from it to the right hand or to the left we are guiltie of transgression Wee may also obserue that God would not only haue vs to thinke vpon his Lawes and Commandements in his word but also vpon his Couenant The principall part of the word consists in the promises for the principall part of the word consists in the promises by which hee adopts and receiues vs for his people Now it is not to be doubted but in these varietie of words the Prophet meant to amplifie the matter as if he should say You are whollie corrupt nothing remaines sound amongst you Why he calls it an euerlasting couenant He calles it the euerlasting couenant because it ought to be perpetuall inuiolable and to indure for euer for it ought to continue alwaies from the father to the sonne that the memorie of it might neuer be lost but might be preserued stedfast in all ages He laies forth their disloyaltie then and malice in that they durst violate the Couenant made betweene God and them and ouerthrow the things which the Lord would haue kept sure and stedfast This was odious no maruell then if the earth auenge her selfe of such an impietie by
this or that Iam. 4.13 Prou. 16.1 like those rash heads who think themselues able to accomplish all their lusts for if we haue not so much power as to moue our tongues to giue an answere much lesse can we of our selues bring greater enterprises to passe It is in vaine for men then to purpose determine and to dispose of their waies vnlesse God guide them by his hand But this his hand he reacheth forth to the iust and of them he hath a speciall care To whom God reacheth his directing hand For if so be the prouidēce of God extends it selfe generallie ouer all creatures and that he prouides for the necessities of the yong Rauens Sparrowes and the least worme that creepes vpon the ground much more hath he a fatherlie care of the faithfull to deliuer them out of the dangers and streits into which they are plunged Vers 8. Also we O Lord haue waited for thee in the way of thy iudgements the desire of our soule is to thy name and to the remembrance of thee THis verse conteines a most excellent doctrine without which the former things might seeme to haue been spoken in vaine for the Prophet hauing said that God will be our leader all our liues long so as we shall neuer erre nor stumble and yet in the meane while we see our selues brought into so many extremities that in our iudgements all these promises are meerely vaine when I say he thus exerciseth our patience it stands vs vpon to wrastle manfullie and yet to hope in him notwithstanding Of this the Prophet here giues vs warning namely that although we alwaies see not this smooth and goodly plaine and that the way is not made so euen vnder our feete but that we must presse thorow many streits yet must wee still giue place vnto hope and patience Though Gods promised assistance comes not when we would yet must we still giue way vnto hope and patience By the way of the iudgements he meanes aduersities for so this word is often taken in the Scriptures This is the marke then whereby true Christians are discerned from the false A note to discerne true Christians from hypocrits for whilest hypocrits inioy all things at their desire they blesse God and highly extoll him but in aduersitie they murmure and blaspheme him thereby plainely shewing that they neuer trusted in him at all and therefore they serue God no longer then he serues their turnes in al things Contrariwise when the faithfull are exercised vnder diuers crosses and calamities they are prouoked thereby to draw neere vnto God and to trust in his helpe The particle Also therefore hath great weight in it for it is as much as if the Prophet had said The faithfull serue God cheerfully not onely when hee vseth them gently but euen then also when hee deales roughly with them neither faint they vtterly because they are sustained by hope Wherein cōsists the true triall of sound godlines then Truely in this that we trust in God not onely when hee filles vs abundantly with his benefits A triall of a sound heart but then also when hee withdrawes the light of his countenance yea when he afflicts vs and shewes vs nothing but the signes of his wrath and heauie displeasure Let vs learne therefore to apply this doctrine to our vse as often as the calamities of this present life doe presse vs and let vs not cease to hope in him although all things seeme vtterly desperate If he should kill me saith Iob yet would I trust in him Iob 13.17 And Dauid protests that hee will not feare though he should walke thorow the valley of the shadow of death Why so because hee knew that God was with him Psal 23.4 In thy name In these words the Prophet meant to shew from whence this magnanimitie of minde in the faithfull proceedes which suffers them neither to faint nor to fall vnder the greatest assaults surely it is in respect that being loosed from those profane desires wherein the wicked are intangled they euen in their greatest distresses wherewith they are compassed about haue freedome and libertie of spirit to send forth their grones and cries boldly into the presence of God Naturally I confesse our desires are disordered and the cares of this life doe as it were glew vs to the earth our thoughts float vp and downe or else are so besotted that they cannot freely aspire vnto God The essence of God in like manner is hidden from vs whereby wee wax the more slow and dull in seeking of him For these respects therefore the Prophet brings vs backe from this hidden incomprehensible essence of God to his name As if he should say Content your selues with that manifestation of him which you find in his word for there he sets before vs as much as is expedient to wit his iustice wisdome and goodnesse yea and his very selfe also It is not without cause also that he addes this word remembrance for thereby he shewes that the first apprehension or thought of Gods name sufficeth not but that wee ought to meditate thereon continually because without this helpe all light of doctrine Meditation a speciall helpe to maintaine would by and by vanish For the trueth is the light of true doctrin the right and sound knowledge of God must needes inflame our hearts with a desire after him yea more then that it prouokes vs to an insatiable thirst after profiting Knowledg meditation must goe together euen as oft as we remember him The knowledge of God then goes before and in the second place we ought to exercise our selues much in the meditation of it for it is not enough once to haue had some little taste thereof vnlesse therewithall a loue and desire after the same bee increased by a continuall meditation Hence wee may learne then that the knowldge of God is no idle nor dead imagination Vers 9. With my soule haue I desired thee in the night and with my spirit within mee will I seeke thee in the morning for seeing thy iudgements are in the earth the inhabitants of the world shall learne righteousnesse SEe yet a more ample exposition of the former sentence for before speaking in the person of all the faithfull he said that the desire of their soules was to the name of God but now he brings in himselfe speaking My soule hath desired thee saith hee As if hee should say All the powers of my soule are busied in seeking of thee and thy name The word Nephesh is often taken for the vitall spirit but because the Prophet vseth two sundry words here I so distinguish them How soule and spirit is taken here The vnderstanding and will two principall parts of mans soule as that the soule shall signifie the desire and the will and the spirit the intellectiue part For we know that the vnderstanding will are the two principall parts of mans soule and God
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 thē 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 frō 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 cōsidering 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
I haue done and ye that are neere know my power ISaiah makes a Preface here as one minding to speake something of great importance for he calles for audience of his hearers which men are wont to doe when any excellent or matter worthie of note is to be propounded He speakes to them that were neere which should be eie-witnesses as it were of this spectacle also he calles those a farre off which should heare of it by report As if he should say Such shall be the power of God that it shall not only be manifested to some neere bordering nations but also to those that are very farre remote from them His meaning is then that God will make his worke knowne by some notable and speciall signe of his presence Why so Because the wicked which before quietlie reposed themselues in safetie as being exempt out of all danger should now on the sudden be surprized with feares and terrors Vers 14. The sinners in Zion are afraid a feare is come vpon the hypocrits who among vs shall dwell with the deuouring fire who among vs shall dwell with the euerlasting burning BVt some might replie Obiect that there is no such great matter here to vse so solemne a Preface as to summon all the world to hearken was it a thing of so great importance that the wicked should be affrighted I answere Ans If all be well considered it will be found no small testimonie of Gods power to awaken sinners out of their drouzines and to make them will they nill they feele that God is their Iudge but then especiallie when they haue couered their contempt of God vnder the maske of hypocrisie For albeit it is a matter of great difficultie to awaken the prophane ones when their hearts are indurate yet the obstinacie of hypocrits farre exceeds theirs who thinke God much beholding vnto thē They are so bewitched then we see that they contemne all threatnings and scorne the iudgements of God and with their flouts mocks they reiect all the prophesies It is a miracle to subdue an obstinate hypocrite so as it is a miracle to ouercome one of them who so obstinately resist Thinke therefore that it is not without cause that our Prophet is so sharp in rebuking of them For doubtlesse he galles the bastard Iewes by mentioning Zion who shrouding themselues vnder the shadow of the Temple thought themselues secure in so inuinsible a fortresse that no harme could befall them And truly there are none more proud or hautie then they as hath bin said which glorie so much in the name of God and in the titles of the Church The word Manephich is trāslated Hypocrits but it may also bee generally taken for traytors and reuolters Seeing they were so wicked then as to mocke at God himselfe and his true Prophets he denounceth they shall feele him to be a sharp and seuere Iudge that so they might cease to take pleasure in their subtilties He addes a confession which hath an appearance of humility the better to shew that such hypocrits as doe not willingly obey the word of the Lord shall in the end feele by experience the mistris of fooles how terrible Gods iudgements are When laughter shall be turned into gnashing of teeth then they shall begin to confesse that all their force was nought else but straw and stubble Now for the wordes some translate Who shall dwell for vs others Who among vs shall dwell If we simply reade it For vs this will bee the sense who dare oppose himselfe against the fire or Will put himselfe between it and vs that the flame thereof touch vs not The other interpretations will beare the same sense but the expositors differs in this that some refer it to the King of Assyria and others vnto God which latter I rather receiue as I haue said alreadie For albeit the Assyrian was as a fire that burnt vp the country by his heate yet our Prophet meant to expresse a more terrible thing then it to wit that inward torment and vexation of minde wherewith the wicked are racked the stings of conscience which cannot be auoided and that vnquenchable fire of offences which surmounts all torments So then it is iustice with God to deale with sinners as they deale with him And therefore the Lord is called in respect of them a deuouring fire by Moses Deut. 4.24 Deut. 9.3 For the Prophets as hath been often said borrow their phrases from him and the Apostle in Heb. 12.26 doth the like The Prophet himselfe confirmes this exposition shewing the cause of this feare for some might obiect that God was too seuere to terrifie men thus aboue measure Indeed he is wont to shew himselfe louing and gracious to the faithfull but therewithall seuere and terrible to the wicked Some thinke that the Prophet meant to conuince all men of sinne that hauing scattered all trust of merit into the aire they might with all reuerence and humilitie flee vnto Gods free grace by true repentance As if he should say None can stand before Gods iudgement seat vnlesse he be perfectly iust and therefore that all consequently are accursed But he rather speakes in the person and according to their meaning who before scorned al threatnings and so he now brings them in trembling and asking who shall dare to present himselfe before the face of God For this dolorous complaint is a signe of that terror which he spake of erewhile where being conuinced of their weaknesse their distresse extorted forth these words Who is able to abide the Lords presence Now because they ceased not to exalt themselues against God notwithstanding these words were drawne from them against the haire as we say therefore the Prophet that he might preuent their wicked replies answers on Gods behalfe that he is not terrible and fearfull to men naturally but it falles out so by their owne default in regard themselues are affrighted with the sense of their owne guiltinesse so as God suffers not their consciences to be at any quiet Vers 15. Hee that walketh in iustice and speaketh righteous things refusing gaine of oppression shaking his hands from taking of gifts stopping his eares from hearing of blood and shutting his eies from seeing euill NOw he expresseth that more fully which we touched before to wit that these hypocrits had no cause to accuse God of ouer-great rigor because themselues by prouoking him to displeasure did thereby put his fauour far away from them For hee shewes that God agrees with men well enough if they will loue and follow iustice if they giue themselues to equitie if they keepe their fingers cleane from bribes and walke in vprightnesse with their neighbours but being infected with all maner of corruptions and giuen to malice slander couetousnesse extortion and the like sinnes must not the Lord astonish such with feares and shew himselfe terrible vnto them In a word the Prophets meaning is to stop the mouthes of the wicked scoffers
riuer The Church inuincible as long as God hath his abode in the middest of her Content thy selfe with a meane estate for that which may be for thy aduantage one while may turne to thy hurt at another time nothing so large and boysterous riuers as Babylon and other Cities had For they were commanded before Chap. 8.6 to content themselues with the only power of God not to couet after these great floods as if he should say We shall surely be inuincible if God be resident amongst vs because his defence will be a shield and buckler of proofe The ship shall not passe Great riuers haue this incommoditie that they make passage for the enemies to ariue therein with their ships sometimes more then were to be wished and thus that which serues at one time for a help many times may afterward turne to our hurt and losse But the Lord saith he will so serue as a riuer that yet the entrance of no enemie need to be feared in regard of any such incommoditie Now hee mentions two sorts of vessels to wit gallies and ships of burthen and thus he shewes that the enemie shall no way preuaile From hence wee may gather two very profitable doctrines First neither to seeke nor wait for saluation at the hands of any but from God alone Secondly that it is in vaine to gather together much artillerie and defences because they shall not onely become vnprofitable vnto vs when God is against vs but shall turne to our owne ruine and destruction Vers 22. For the Lord is our Iudge the Lord is our law-giuer the Lord is our King he will saue vs. The maner how God siâ—s in his Church 1. 2. 3. King NOw the Prophet shewes how God visits in the middest of his Church to wit by being serued and acknowledged as Iudge lawgiuer Lawgiuer and King For those who obey and submit themselues vnto God as to their King shall effectually feele that he is the safe keeper of their saluation but those that glory in this falsly shall looke for saluation from him in vaine Submit wee our neckes therefore onely to his yoke Let vs harken vnto his voice and obey him then will he for his part manifestly shew himselfe to be our defence and protection But if we contemne his voice and rebell against his Commandements what maruell is it if in dangers he leaue and forsake vs The true Church then as you may obserue is she who acknowledgeth God for her King and lawgiuer That is the true Church which acknowledgeth God for her Lawgiuer and King With what face then dare the Papists brag that they are the Church of God seeing they reiect the lawfull gouernment established by Moses the Prophets and by Christ himselfe to bring in their own deuices and trumperies in stead of the same They exercise a cruell tyranny ouer the consciences of poore men and women Papists exercise a cruell tyranny ouer the consciences of poore men and women and in taking that libertie away which Christ hath purchased they miserably vexe the poore soules of his seruants and as much as in them lies would draw them into perdition with themselues But it is Gods office alone to sit in mens consciences seeing he is the onely Iudge and lawgiuer whose right it is to rule vs by his word The Prophet conioynes three words together here Iudge Iudge lawgiuer and King because it is a thing of such great importance as ought not slightly to bee passed ouer If wee then suffer our selues to bee gouerned by his word hee will neuer forsake vs. Thus in few words wee haue the onely meane set before vs how to obtaine saluation Vers 23. Thy cords are loosed they could not well strengthen their mast neither could they spread the saile then shall the pray bee diuided for a great spoile yea the lame shall take the pray HEe turnes his speech to the Assyrians in whose person hee also speakes to all the enemies of the Church Verse 21. For hauing promised her such stabilitie as shall neuer be shaken he taxeth now the fond confidence wherewith the wicked are puffed vp as if they were so well rooted that it were vnpossible euer to displant them Be it then that for a time they built their hopes vpon their riches as vpon a strong Citie and that the same was as an high wall vnto them in their imagination whilest they were so besotted therewith yet Isaiah prophecies their sudden destruction to be at hand because Gods hand vpheld them not Now hee goes on with the similitude which he vsed in the 21. verse where he compared the Church to a very strong place well inuironed with goodly riuers by reason whereof the enemy could not approch vnto her Now he compares the estate of the wicked to ships signifying thereby their tottering foundation notwithstanding they plaied the bugbeares and were caried with such furie and rage as it seemed they would beare downe all before them with a breath Although they had furnished themselues then both with great ships and gallies to ioyne in one the regions which lay far distant one from another and so meant to make themselues Lords of sea and land yet should they feele that all was but vapors and smoke The Lord would turne ouer their ships breake downe their masts and cut off their Cables and sinke all into the bottome of the sea Let vs not altogether then stand wondering and gazing at the strength violence or audaciousnes of our enemies but let vs looke vp vnto the Lord wait for that day wherein he will tumble their furie and violence vpon their owne heads Vers 24. And none inhabitant shall say I am sicke the people that dwell therein shall haue their iniquitie forgiuen NOw the Prophet returnes againe to the Church for the ruine which he threatned should fall vpon the Assyrians tended not a little to the consolation of the faithful for what securitie could the Church haue had vnlesse God had opposed his helpe against the power of so many enemies which assailed her on euery side Hauing in a word then touched the state of the wicked to wit that they shall all be brought to nought because they persecute the children of God he aptly returnes where he left to wit that God will omit no occasion that may make for the good and saluation of his Church He saith then that the Citizens of the Church shall be freed from all incommodities because by the fauour of God they shall inioy an happie estate The second part of the verse serues for an exposition of the former for sinnes being forgiuen the graces of God shall flow in vpon vs without any let or stay Whence we gather that all the miseries which assaile vs proceeds from no other cause then from our iniquities Otherwise All our miseries proceedes from our sinnes A Principle the reason which hee yeeldes should be improper and far fetched but
this principle is to be holden that all the miseries which God sends vs are so many tokens of his wrath Thence it followes that God must needes vse vs with a fatherly respect when our sinnes are pardoned and out of his loue to giue vs whatsoeuer is good for vs. Therefore if we desire to be eased of our troubles What course wee are to take that would bee eased of our troubles keep we this order Aboue all things let vs seeke reconciliation with God for the cause being remoued the effect shall forthwith vanish away But because our desires are not well nor rightly ordered caring onely to get away the rod from our backes and neuer consider deeply of the cause we neede not wonder if wee lie groueling still vnder the smart thereof They therefore deceiue themselues which would bee freed from crosses and yet will delight in their sinnes They deceiue themselues that would be fâ—eed froÌ„ crosses and yet delight in their sins nay if such should be vnder no aduersitie at all yet should they not cease for all that to be miserable people for what rest or tranquilitie of mind can they inioy whilest their consciences in euery place pursues theÌ„ with the guilt of their iniquities Wherein consists true felicitie then In hauing obtained forgiuenesse of sinnes and in feeling sensibly that all the good things we receiue from God are so many pledges of his fatherly good will towards vs. Learne we also that it is impossible to please him or be accounted among the number of his children vnlesse hee cease to impute our sinnes vnto vs. There is nothing then but free reconciliation alone which can make vs well pleasing in his sight nor nothing but that which can make way for his loue to be shed abroad in our hearts Now albeit we be continually vnder the crosse In what the faithfull find contentment in afflictions yet that breakes not off the promise for the faithfull content themselues with this comfort and consolation in the middest of all their afflictions to wit that God is their God and ceaseth not to hold them for his deere children though he correct them For being regenerate by his Spirit they begin to taste of that happinesse which Adam inioied in full measure before his fall but being burthened with many sinnes therefore haue they neede of a continuall washing Daily defilings needes daily washings and yet God so tempers his bitter potions that he supports their infirmities still He also lets them see that he hath a care of their welfare by moderating the sharpnesse of his stripes if he doe not at once set them free It is not without cause then you see that our Prophet exempts the renued Church from common miseries because they carrie in them a stampe of Gods curse Hence also we may note how childish the distinction of the Papists A childish distinction of the Papists is touching the forgiuenesse of the sinne but not of the punishment as if wee were able to satisfie Gods iustice But the Prophet teacheth vs another lesson as wee may easilie gather from other places of their writings But if we had but this onely text can any man speake more plainly then to say that afflictions shall cease because iniquitie is forgiuen Truly it is all one as if it had been said The punishment ceaseth because the fault is pardoned I grant that God sometimes afflicts the faithfull albeit he forgiues the fault but it is to the end that by this stroke of the rod he might make them wiser for the time to come and not to exact a satisfaction of them as if he had been reconciled vnto them by halues But our Papists will needes haue such punishments stand for satisfactions as if the sinner in part should thereby redeem himselfe which wee know directly crosseth the doctrine of free remission of sinnes And thus their fond inuentions both concerning satisfactions and Purgatory Satisfactions and Purgatorie falles to the ground It is also to be noted that this priuiledge belongs onely to the houshold of faith for out of the body of Christ which is the communion of Saints what hope of reconciliation with God is there left That is the reason why wee are taught in the Symbole Two Articles in the Symbole to say I beleeue the catholike Church the remission of sinnes For as God loues none but those whom hee findes members of his onely Sonne no more bestowes hee his free imputation vpon any but such as are liuely members of his body What remaines to those that are without then and are strangers from the Common-wealth of Israel but that they must needes perish vnder the curse Therefore to forsake the true Church is manifestly to renounce eternall life To forsake the Church is to renouÌ„ce eternall life THE XXXIIII CHAPTER Vers 1. Come neere yee nations and hearken yee people let the earth heare and all that is therein the world and all that proceedeth thereof HItherunto our Prophet minding to comfort the children of the Church hath preached as it were in the midst of their assembly But now he directs his speech vnto the Gentiles and takes vp the same argument stil albeit after another maner then before For hauing shewed that the Lord hath such care ouer his Church that hee will alwaies prouide meanes for her safetie hee now also addes that which we haue seene heretofore to wit that he will at last take his peoples cause in hand and reuenge their quarrell though for a time hee hath suffered the wicked to take their penniworths of them He continues to handle the same matter then but by a consolation of another kind For he shewes how seuerely God will plague those wicked ones which haue persecuted his Church The Prophet according to his office therefore summons them by proclamation on Gods behalfe that he might the better awaken them to assemble themselues together and appeare before his iudgement seat For thus the wicked must be rouzed out of their security who in time of prosperitie despise all admonitions thinking that God either will not or cannot punish their iniquities Yet in speaking thus vehemently his greatest respect was to the Church for otherwise hee found but deafe eares among the nations they would haue profited nothing at all by it In this place hee addresseth his speech to the Idumeans who were like enough proudly to despise these threatnings and therefore he calles heauen and earth to witnesse against them saying that the iudgements which God will execute shall bee so apparant and manifest that not onely all people but all the insensible creatures also shall see it for it is the maner of the Prophets to speake thus to the dumbe creatures when men indued with reason and vnderstanding grow deafe as wee haue seene before in the first Chapter Vers 2. For the indignation of the Lord is vpon all nations and his wrath vpon all their armies hee hath destroyed them
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 â—ill 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 Châ—ist 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 theÌ„selues 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 shâ—ll 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 theÌ„selues 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
regards vs not when he suffers vs to be giuen vp for a pray to our enemies It is as much then as if he should say O ye Iewes what meane ye to complaine as if God had forgotten or despised your conditions Now by this reprehension Isaiah prepares them to receiue consolation for all impediments were to bee remoued to the end the way to come thereunto might bee the more easie Vers 28. Knowest thou not or hast thou not heard that the euerlasting God the Lord hath created the ends of the earth Hee neither fainteth nor is wearie there is no searching of his vnderstanding HE repeates the same thing that he said before to wit that the people who had been instructed in the schoole of God were no way excusable in regard of their dulnesse Hee rebukes them thus sharply then for not hauing profited better in the Law and other good meanes which God had giuen them ouer and besides the common vnderstanding wherewith all of them might haue been indued In the first place he puts the verbe To know which is more generall because God had caused his glory to appeare vnto them by many miracles and testimonies of his power in the second place hee comes to the hearing as if hee should say If these things haue wrought nothing vpon thee namely that thou hast been so long taught and instructed both by the word and workes of God that he vseth not to sit idle in heauen it must needs be concluded that thou art verie vnteachable He calles him the euerlasting God thereby distinguishing him from al corruptible idols the worke of mens hands Now if this article were well imprinted in our hearts distrust would vanish away like smoke For if God be eternall then it is impossible for him either to be changeable or weake for eternitie hath this propertie vnto it that it is no way subiect to change Eternitie hath this proper vnto it that it is no way subiect to change but continues alwaies alike which the Iewes comprehended not though they had often heard it before This is the cause why the Prophet is so round with them in rouzing them vp by this reprehension For thus he shewes how double guiltie they shall be before God if hauing bin taught by his word and by so many of his benefits they shal still refuse to yeeld him that honour and glorie which to him belongs He is not wearie c. Heere the Prophet shewes two things the first that God is not wearie of well doing the second that there is no searching of his vnderstanding In the first member he proues that nothing can let God to continue his well doing towards them because he is not like those that waste their goods by often giuing out or to such as are euer and anon wearie in doing good turnes or to such as repent their liberalitie for his bountie can neuer be drawne drie If he haue done good to the fathers he will do no lesse to the children And whereas he often works quite contrarie to that which we thinke meete the Prophet preuents the conceit by telling vs that his Counsels are inscrutable Thus he admonisheth vs not to murmure though he do not by and by applie himselfe to our desires for there is nothing better to nourish hope in vs then this sobrietie Sobrietie a notable meanes to nourish hope to wit that we considering how wonderfullie God works for the defence of his chosen might be brought willinglie to submit our reason vnder his secret counsels Vers 29. But he giueth strength vnto him that fainteth and vnto him that hath no strength he increaseth power The application of the former doctrine THe Prophet now applies the former generall sentences to the matter in hand for his purpose is as we haue said to hearten on the people and to giue them better hope But because the Iewes were low brought and void of strength therefore he shewes that it is the proper office of God to succor those which are thus faint and wearie By this circumstance then he sets forth Gods power to the end they might conclude and be surely resolued of their saluation whilest God shall be fauorable vnto them I grant that the Prophet had respect to the people who were detained prisoners in Babylon but we ought notwithstanding to make our profit of this doctrine that although our strength should faile vs so as we should be brought to deaths dore yet to remember that it is Gods propertie to stretch forth his hand to such as faint and are spent being left succorlesse But it is requisit we should first of all feele our pouertie and wearines that that sentence of S. Paul might be fulfilled in vs It is necessarie we should feele our selues weake before God giue vs of his power The power of God is perfected in our weakenes 2. Cor. 12.9 For if our hearts be not thoroughlie touched so as we be indeed conuinced of our imbecilitie we can not find help of God in due time Vers 30. Euen the yong men shall faint and be wearie and the yong men shall stumble and fall BY this comparison the Prophet further enricheth that which he said before to wit that the power which God giues to his elect is inuincible and euer durable for mans strength easily vanisheth but Gods neuer It is most certaine that all the naturall strength we haue is from God but for as much as men prowdly attribute that as proper to themselues which he giues to all therefore the Prophet distinguisheth betweene the strength which seemes to flow from nature and that by which God especiallie susteines his children The Prophet distinguisheth betweene that strength which men seeme to haue by nature and that by which God sustaines his children For in as much as the other is an vniuersall benefit bestowed vpon all the world therefore men take no knowledge of that Thus then hee calles that the strength of men which is a gift common to all and that the strength of God by which he assists vs when all our strength faileth For he here speakes of that grace of God which is called supernaturall Supernaturall grace and saith that it is perpetuall whereas men can haue nothing of themselues but that which is transitorie â—â—perishable that so by this marke he may separate the Church of God from the rest of the world and spirituall strength from that which is earthly prosperitie Whereas in the first member he hath put the word Nearim which is as much to say as young men and in the second he addes Bakurim which signifies not that only but men of choise yet because he repeates but one and the same thing it agrees best if we referre it vnto the time of age and yet hee meanes all such as are stout and in their best strength Now by this we may see how hee magnifies the excellent prerogatiue wherewith Gods childreÌ„ are endued aboue others to the end
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 commeÌ„dation 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 â—o 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
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 Hâ—lys 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 thaÌ„ked 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
power of the Caldeans was so great that none was able to vanquish thē for they seemed inuincible then indeed But euen at that time when the Babylonians trusted in their wealth despised their enemies and proudly aduanced themselues the Prophet telles vs that they and infinit others besides should be troden vnder foote as the Potter doth his clay In a word his meaning is that the prosperous estate of the Caldeans could no way hinder the change that was to come neither should they be able to let the Medes and Persians from inioying their Monarchy And truly the issue did well verifie and confirme the truth of this similitude when Cyrus hauing vanquished so many nations and got many godlie victories did in a little space of time conquer all the East Vers 26. Who hath declared from the beginning that wee may know or before time that we may say he is righteous Surely there is none that sheweth surely there is none that declareth surely there is none that heareth your words THe Lord hauing made proofe of his Diuinitie returnes againe to shew the difference betweene him and idols For he asks whether the idolaters were able for the confirmation of their false worship to say the like for themselues that is to alleadge any example of such a prescience or power Now because hee might without controuersie rightly attribute these things to himselfe in derision of them he answers for them Surely we acknowledge that hee vvhich is able to doe such things must needs be the true God Word for word it is vve vvill say he is iust but the word Iust hath many significations for it is taken sometimes for True Approued in which sense it is said Luke 7.35 That wisdome is iustified of her children that is to say approued Wee haue seene testimonies enow then of Gods diuine maiestie which hath put downe all the vanities of idols in regard that all things in heauen and earth are gouerned and ruled at the disposition of one onely God who in an instant is able to bring the mightiest Monarks to nought Now the Lord speakes heere in the plurall number vve to shew that he defends not his own cause alone but his people 's also I grant his owne eternitie is sufficient for him but we being still infirme it is behoouefull for vs to know certainly that hee is the true God that so our mindes may not wander after creatures but may rest wholly and onely in him Experimentall knowledge therefore is added with the word Experimētall knowledge must be ioined with the word the better to sustaine our weake faith if it be yet ready to wauer In the next member he saith that the idols are all mute and leaue those that follow and serue them in suspence Whilist God on the contrary makes the candle of his word to burne so cleerly that it is able to giue light to his elect people and to giue them both what to speake and thinke Vers 27. I am the first that saith to Zion Behold behold them and I will giue Ierusalem one that shall bring good tidings NOw God expresseth that more cleerly which he had told the Iewes touching the things to come that hee might fortifie them in the faith for it should little auaile them barely to know what was to insue vnlesse the Prophets had also shewed them the end and vse thereof The Lord testifieth then that his predictions tend to the edification of his Church and it was great reason this should be added to the former doctrine that the people might know these examples were propounded not only to set forth Gods power but also that the faithfull for their parts might feele the fruit thereof For thus wee ought to apply all the examples of the prescience and power of God vnto our own vse How to apply the examples of Gods prescience and power to our owne vse that so we may be assured of the care he hath ouer vs and that he turnes all things to our saluation Zion is commanded then to acknowledge the true and onely God First in respect that he had iustly infflicted this punishment vpon his people for their offences secondly being redeemed out of this captiuitie they might especially take knowledge of his mercy and goodnesse Behold We haue to consider of mount Zion here as of a place not inhabited and of Ierusalem as a Citie laid waste for which cause Ieremiah brings her in speaking as widowes and desolate women are wont to doe Behold O Lord how I am troubled Lament 1.20 The Lord heere sets her out as a widow left alone Afterwards Isaiah will incite her to reioice as she who hauing been barren before should now bee made fruitfull by the Lord and should haue many children In this sense the Lord now shewes that hee will comfort Ierusalem euen at that time wherein shee shall seeme nothing else but a wofull spectacle of horrible ruines Now the message is that a widow and one that was forsaken before should bring forth many children or that those who were scattered and dispersed by banishment a far off should come towards Ierusalem in great troopes This waste therefore must bee opposed to the restauration performed by Cyrus where it is said Behold they come And by the word first is vnderstood not onely the eternitie of God but also the antiquitie of the prophecie Afterwards Isaiah addes how God teacheth the faithfull touching things to come to wit by the labours and ministrie of his Prophets Saint Ierom. Saint Jerom hath translated the word Meuasher Euangelist but it properly signifies a messenger And yet there is no great difference in the sense for his purpose is to speake of the Prophets which should bring the ioyfull and desireable tidings of this deliuerance which God by Moses had also promised long before to wit that he would raise vp faithfull Ministers from time to time which should far excell all soothsaiers magicians and prognosticators For this cause also hee gaue the Church this goodly title Chap. 40.9 saying that shee brought good tidings because the word of God should sound forth in her Now this serues much for the praise and commendation of preaching The praise of preaching the word For the Lord comes not downe from heauen to teach vs but vseth the ministerie of his seruants and shewes that he speakes by their mouth which is so admirable a benefit as should cause vs to imbrace it with both our hands Hee promised vnder the law as I was saying that hee would raise vp a Prophet in the middest of his people Deut. 18.15 Now he confirmes that promise in saying that messengers shall not be wanting to comfort them in their dolours and extreme distresses No forme of a Church where vision failes Hence we may also conclude that there is no forme of a Church where prophecies cease that is to say when there is none to bring vs good tidings of comfort in our miseries out of
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 spokē accordinglie for Isaiah speakes not these things at randō 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
praise Although the Prophets meaning be as I haue said to shew that the people should be deliuered in regard it neerely concerned Gods glorie yet from this place we also learne The end of our election vocation that the end of our election is the setting forth of Gods glorie in all things I grant that the reprobates are instruments of this glorie but it shines in a farre diuers sort in vs for we are chosen as S. Paul saith that we should be holy and without blame before him in loue Exod. 14.4 and 17.18 and he hath also predestinated vs to adopt vs in himselfe by Iesus Christ according to the good pleasure of his will to the praise of the glorie of his grace Election wherewith he hath freely accepted vs through his beloued Ephes 1.4.5.6 Hereunto appertaine the words of Peter where he saith We are a chosen generation and that vve should shew forth the vertues of him vvho hath called vs out of darknes Vocation into his maruelous light 1. Pet. 2.9 And Zacharie sings That we are deliuered out of the hands of our enemies to serue our God in holines and righteousnes before him all the daies of our life Luk. 1.75 Here ye see the end then both of our election and calling which is that we being consecrated and set apart for Gods vse as it were wee might praise and honor him as long as wee haue any being in this world Vers 22. And thou hast not called vpon me ô Iacob but thou hast * rather wearied me ô Israel WIth this priuie rebuke he confirmes that which was said in the former verse God saues none for his merits sake to wit that the merits of the people had no way moued him to deale so graciouslie with them This deliuerance therefore was to be ascribed to his free goodnes For proofe The proofe hereof he saith Thou hast not called vpon me vnder which word he cōprehends the whole seruice of God This phrase Called vpon me expounded whereof prayer was a principall part And thus he takes a part for the whole according to the vsuall maner of the Hebrues Now the Lord manifests it sufficientlie in other places that Inuocation is a speciall part of his worship Prayer a speciall part of Gods worship for hauing said in the fiftieth Psalme that he reiects sacrifices and ceremonies he presentlie addes Call vpō me For this cause the Scripture mentions this exercise of prayer when it notes out the marks of Gods worship For Moses minding to shew that the same was againe restored saith that then men began to call vpon the name of the Lord Gen. 4.26 I take the particle Ci in the second part of this verse for a coniunction aduersatiue thus God require◠a willing obedience Psal 110.3 But thou hast rather wearied me Others translate For thou hast trauailed as if he should say Thou hast done that which I commanded thee vnwillingly which comes all to one For as the Lord requires obedience so would he haue his seruants to performe the same cheerfully and readily Hee loues a cheerfull giuer as the Apostle saith 2. Cor. 9.7 but those that serue him by halues or by constrains cannot properly be called his seruants neither doth he accept of them nor of such seruices To shew then that the Iewes had not worshipped as they ought to haue done hee saith they did it vnwillinglie If any had rather haue it an exposition of the former member and so translate it thus Thou hast not called vpon me O Israel because thou hast yeelded me but a forced and constrained seruice I gainsay him not because the difference is not great as touching the sense Yet if it be taken as I haue translated it I thinke it is neerer to the Prophets meaning and the opposition containes also in it a rendring of the cause Will we haue our seruices acceptable vnto God then The vse let vs yeeld him a frank and willing obedience Vers 23. Thou hast not brought me the sheepe of thy burnt offerings neither hast thou honoured mee with thy sacrifices I haue not caused thee to serue with an offering nor wearied thee with incense SOme may demād why the Prophet should thus reproch the Iewes Obiect seeing it is apparent that they were very diligent in offering sacrifices according to the ordinances of the Law Some refer this to the captiuitie during which time they could offer no sacrifices though they had bin willing so to haue done Why so Because it was vnlawfull to offer them any where but in Ierusalem Ans for which respect their sacrifices could not be acceptable vnto God But I rather take it as a generall reproch for whilest the people had opportunitie to sacrifice yet they could alleadge no merit nor worthinesse as if God had been any way beholding vnto them for the same for there was neither faith nor obedience to bee seene in their sacrifices But faith God lookes rather to our faith and obedience then to our sacrifices as we know and obedience are things which God chiefly lookes vnto without which nothing we doe is or can be pleasing in his sight They wanted therefore integritie of heart their hands were full of blood they were wholly defiled with robberies and deceit iustice and equitie was banished far from them Albeit then that they brought their beasts euery day vnto the Temple and offered them there yet hee rightly affirmes that they offered none of these things to him because God accepts of no sacrifices which are separated from the truth and so offered them to another and not to him for all he required was that by these outward meanes his people should exercise their faith and obedience But these being wanting what worth was there in the sacrifices Hence wee gather that the Prophet speakes here of no new thing but continues that which hee began to teach in the former verse to wit that hee reiects all hollow and seruile seruices Vers 24. Thou boughtest me no sweet * Or caneh sauour with thy money neither hast thou made me drunke with the fat of thy sacrifices but thou hast made mee to serue with thy sinnes and wearied me with thine inquities BY the word Caneh he meanes that wherewith they made the precious ointment which was seldome vsed High Priests The Tabernacle The Arke The Instruments as is recorded in Exod. 30.25 For therewith were the high Priests the Tabernacle the Arke of the couenant with the instruments thereunto appertaining annointed Hee saith then Albeit thou shouldest lay forth thy money to buy me of that odoriferous ointment thou shalt but spend it in vaine if thou lookest that I should accept of it For all their labour was lost because they aimed not at the right marke God esteemed none of all these ceremonies as long as they were separated from faith and the vprightnesse of the heart and a pure conscience Where he
againe As also that hereby they might conceiue in what deare and precious account God had them when they should see the Monarchy of the East giuen vp to the Persians And therewithall he shewes for what cause Ierusalem shall bee restored euen that Gods pure vvorship and seruice might be there againe erected For hee promiseth not this restauration to the end men should seeke their owne ease or preferment but that the Lord may be called vpon of his seruants in peace in puritie and in sinceritie of heart which it stands vs in hand to obserue diligently because many prefer their temporary pleasures and profits before the honour and worshippe of God In regard whereof Haggai takes vp a bitter complaint against those of his time Is it time for your selues to dwell in your sieled houses this house to lie vvaste Againe You suffer this house to lie vvaste and yee runne euery man vnto his owne house Haggai 1.4.9 and yet it was the Lords pleasure they should chiefly haue regarded his house To this appertaines that which the Prophet addes And to the Temple Thy foundations shall be laid Indeed we at this day haue no Temple of wood and stone which we are commanded to build What Temples God would haue built him now but the liuing Temples of the holy Ghost 1. Cor. 6. to wit our selues because he hath chosen vs for his habitation These are the Temples which wee must build vp by the wholsome doctrine of Gods word that we may be framed to an holy and an vpright conuersation and to render him the seruice due vnto him For this is the very cause why God will haue a Church in the world Why God will haue a Church still in the world namely lest the memory of his blessed name should bee cleane abolished from among vs. THE XLV CHAPTER Vers 1. Thus saith the Lord vnto Cyrus his anointed whose right hand I haue holden to subdue nations before him therefore will I weaken the loines of Kings * Or vngird and open the doores before him and the gates shall not be shut When God is determined to redeeme his Church no impediments can hinder the effecting of it ISaiah continues forth the matter which he beganne to hande in the latter end of the former Chapter For hee shewes that God hath not promised deliuerāce to his people in vaine because hee had before ordained and decreed the meanes how to bring it to passe according to his owne purpose When there is question made touching our deliuerance out of anie danger we forthwith inquire by what means it may be effected and also the reason of it Now albeit God had rather hold vs in suspence and so to conceale from vs the meanes he hath already in his hand notwithstanding in this place he applies himselfe to the weaknesse of their mindes and is contented to name the partie vnder whose conduct he purposeth to bring them home into their Country For in regard their faith was to be sharplie assailed by diuers temptations of other kindes hee was willing heere to preuent this particular doubt that so other troubles which befell them might not vtterly crush them To giue the more efficacie then vnto his word he turnes him to Cyrus saying I haue chosen thee to be my King I vvill take thee by the hand and vvill subdue nations before thee so as they shall make passage for thee and shall willingly yeeld themselues vassals vnto thee For this turning of his speech to Cyrus was much more effectuall then if the Lord had spoken onely to his people Obiect But some may thinke it strange that hee calles him his anointed seeing this title onely appertained to the Kings of Iudah and Israel in regard that they represented Christs person For to speake properly there is but one anointed of the Lord according to which Habacuk saith Thou wentest forth with thine annointed for the saluation of thy people Hab. 3.13 For the kingdome was set vp in the person of Dauid which was the image of Christ who for this cause among the Prophets is called Dauid the son of Dauid in many places Ezech. 37.24 Hose 3.5 I grant that the anointing which distinguished this priestlie kingdome from other prophane gouernements was the speciall seeing then that this title appertaines onely to the Kings of Iudea it might seeme strange that it should heere be attributed to an idolatrous Pagan For though Cyrus was instructed by Daniel yet we reade not that he changed his religion hee reuerenced indeede the God of Israel Why Cyrus is called Gods annointed and held him the soueraigne God aboue all creatures but he was neuer drawne by this means to serue him in any sinceritie neither was he euer brought to forsake his idolatries and superstitions God honours him thus far then Ans as to call him his annointed not with a perpetuall stile but during the time he held the office of a deliuerer and in respect he sustained the person of God both to reuenge the cause of the Church and to redeeme the same out of the Assyrians hands which office indeed properly appertained to Iesus Christ This ordinary title then giuen vnto Kings must be restrained to this circumstance to wit as he was the redeemer of Gods chosen in setting them at libertie Whence wee may see how greatly God esteemes the saluation of his Church when in regard of one particular benefite Cyrus an idolater is called his annointed I haue holden thy right hand By this phrase of speech he signifies that Cyrus shall prosper in all his enterprises because hee shall fight vnder God as his Generall Isaiah affirmes then that Cyrus shall haue good successe for the Churches sake that he may be fit to deliuer her And in this he againe magnifies Gods prouidence who in the midst of such troubles assured the Iewes that he would so dispose of things from heauen that all should worke together for the saluation of his elect Now in respect that Cyrus could not well goe into Babylon because al Asia bent their force to disappoint him of his purpose the Prophet in these words shewes that God vvill ouerthrow all contrary power that shall set it selfe against him And because mans chiefe strength consists in his loines or reines the Hebrewes take the vveakning of the loines for the dissoluing or weakening of the strength We may also expound it a little otherwise to wit that the Lord will spoile or vngird them according to the common phrase of the Scripture for Kings at their coronation are girt wit a girdle it being a part of their royall furniture Iob 12.18 In which sense God saith in the fift verse following that he would gird Cyrus I therefore rest my selfe rather in this latter exposition that so the opposition may sute the better Hence it appeares thē that Kings haue no more power then the Lord giues them Kings haue no more power then God giues them neither
out by chance Hee repeates againe though thou hast not knowne me to confirme this point the better to wit that Cyrus obtained nothing of God but for Iacobs sake vers 4. first that he might thankfully acknowledge so great a benefit and as a testimonie of his thankfulnesse hee might indeuor to shew kindnes to the people of God Vers 6. That they may know from the rising of the Sunne and from the West that there is none besides me I am the Lord and there is none other God would haue the memory of his mercies retained in his Church THe Prophets meaning is that this worke should bee so excellent that all nations should extol and magnifie Gods name therein yet was it not forthwith accomplished For albeit the fame of this victory was spread far and neere yet few perceiued that the God of Israel was the author of it But after it was manifested to those that dwelt neere it was divulged also to others till at last the newes thereof came to the vvhole vvorld Neither doth hee foretell what should by and by fall out but that which was afterwards to be accomplished notwithstanding these things were a long time concealed The Lord then would not suffer the remembrance of such a deliuerance to vanish but would haue the same to be called to mind by continuall admonitions to the end the nations furthest remote might celebrate the memorie of this deliuerance from generation to generation euen to the worlds end Wee ought likewise to obserue that which I haue touched before to wit that the Prophet ioines the first prophecies with the last because the returne of the people was as a beginning and forerunner of the generall deliuerance to come And thus he speakes of the true and perfect restauration of the Church Adde also that although men by their malice and vnthankfulnesse should burie these glorious works in obliuion See the first section after the seuenth verse for the further exposition of this sixt verse yet it followes not thereupon that the same should not cleerely shine in the view of the whole world for they cease not to retaine their glorie stil though the blind worldlings haue no eies to behold them Vers 7. I forme the light and create darknesse I make peace and create euill I the Lord doe all these things AS if he should say Those who were wont to attribute all things to fortune As I thinke this whole section belongs to the sixt verse or to Idols shall now know the true God so as they shalt attribute all power and glory yea and the administration of all things to him only He speakes not of a perfect knowledge albeit the same be required to attaine vnto the vnderstanding of former things Now seeing the Prophet affirmes that the very Pagans shall vnderstand that this whole action is ordered and gouerned by the prouidence of God it ought to make those that beare the name of Christians to blush when they rob him of his power to giue it to diuers sorts of gouernours forged in the shop of their owne braines as they doe in the Papacie For what an acknowledging of God call you that to giue him onely bare and naked titles For as he is the true and onely God so must wee ascribe vnto him his absolute and full authoritie which hee hath in ordering disposing of all things at his pleasure both in heauen and in earth By these words of light and darknes vnder a figure he vnderstands as well peace and war as prosperite and aduersitie Light and darknesse taken for prosperitie and aduersitie Obiect Ans Afterwards according to the phrase of the Hebrewes he extends the word peace to all good successes which plainly appeares by the opposition for he not onely opposeth peace to war but to all other mishaps Some giddy heads wrest this word euill as if God were the author of it but it is euident enough to him that hath eies to see how shamefully they abuse our Prophets testimony For that which is plainly opposed expounds the signification of the word adde if you will that the members ought to be referred one to another for he opposeth peace to euill that is to say to wars calamities and other aduersities If he had opposed righteousnesse to euill they might haue had some pretext but this opposition of things so directly contrary is easilie vnderstood And yet the common distinction is not to be reiected to wit that God is the author of the euill of punishment but not of the fault God is not the author of euill as some would haue him A common distinction God the author of the euill of punishment not of the fault A false doctrine of the Sophisters 1. King 11.14 23. But the Sophisters doe expound it amisse for although they confesse that famine plague warre vnfruitfull seasons and such like scourges doe come of God yet they denie him to be the author thereof when they befall vs by reason of men Which is a false doctrine and vtterly crosseth the Prophets words for the Lord often raiseth vp the wicked to correct vs by their hand as it appeares by many testimonies of the Scripture I grant the Lord inspires not euill into them but he vseth it as a meanes to chastise vs and therein performes the office of a iust Iudge Did he not so serue himselfe of Pharaohs hardnesse of heart Exod. 2.23 1.11 and others to afflict his people Let vs therefore hold fast this doctrine to wit that God onely is the author of all things God the author of all things and how that is to say he sends aduersitie and prosperitie howsoeuer hee vseth mens industries therein that so nothing may bee attributed to fortune or to anie other cause whatsoeuer Vers 8. Ye heauens send downe dew from aboue and let the clowdes droppe downe righteousnesse let the earth open and let saluation and iustice grow forth let it bring them forth together I the Lord haue created him The doctrine of this verse was very effectuall to confirme the faithfull in the expectation of their deliuerance to come SOme thinke this should be a forme of praier which the faithfull were to vse in waiting for that deliuerance whereof the Prophet speakes And thus they ioine this verse to the former The Lord will not deliuer you by and by it shall be your duties therefore to solicit him by your praiers But I expound it otherwise to wit that the Prophet speakes still in the name of the Lord who in regard of his absolute power hath heauen and earth at his becke and heere commands them in his name to apply themselues to further the restauration of the Church This verse therefore hath great force in it to confirme the faithfull in the hope of their redemption to come for which way soeuer the Iewes turned their eies they saw nothing but matter of despaire If they looked towards heauen behold God an
Shall the clay say to him that formed it The Potter as we know hath power to make what vessell he will the Father hath authoritie to command his children and shall God haue lesse power and authoritie The Prophet therefore reproues those which contend with God in aduersitie in that they can not beare their afflictions patientlie Such must learne to giue eare to the admonition of S. Peter Submit your selues vnder God saith he and humble your soules vnder his hand Bow your necks to his yoke 1. Pet. 5.6 Striue not with him that is stronger then thy selfe if he exercise thee with diuers calamities for power belongs vnto him to gouerne vs according to his good pleasure If we stand to dispute with him No disputing with God he wil vse such inuincible arguments against vs that being conuinced we shal be inforced to giue place But if it so fall out that he doth not by and by represse our pride it is not because he is destitute of reason but because in equitie we should leaue vnto him the right to dispose of vs after his will an honor which he iustlie reserues to himselfe that his creatures presume not in the pride of their hearts to aske a reason of his doings Is there any thing more dishonorable then to reiect his iudgements when we list not to approue of them S. Paul vseth the same similitude but it is in a matter of an higher nature for he disputes about the point of Gods eternall predestination and manifests mens blind conceits who reason with God why he hath chosen some and reiected others Then he shewes that men at the least should giue God as much priuiledge as to a Potter or workeman and cries out O man who art thou that pleadest with God! Iob. 9.4 Shall the thing formed say to him that formed it vvhy hast thou made me thus Hath not the Potter power ouer the clay c. Rom. 9.20.21 Who shall dare to oppose himselfe against God S. Paul and Isaiah accords together though with some difference The Apostle then accords with our Prophet though S. Paul vseth the similitude in a different matter and of greater consequence and yet both affirme that God hath an absolute power ouer men to the end they should suffer themselues to be ordered and gouerned by him patientlie bearing all his corrections the only difference is that Isaiah speakes of things which concerne this present life and Paul of those that concerne life euerlasting Or thy vvorke it hath no hands The Prophet obserues mens vsuall formes of speaking as when we say Set to the last hand Mettre la dernier main when a piece of worke is vpon finishing and that mens hands wax feeble whilest the work is rough and vnpolished So as oft as men murmure against God for not applying himselfe to their desires they therein accuse him either of sloth or of ignorance Vers 11. Thus saith the Lord the holy one of Israel and his maker Aske me of things to come cōcerning my sonnes and concerning the works of mine hands command you me I Haue told you alreadie that I like not of their iudgements who knit this verse so with the former as if God giuing ouer his right should giue the Iewes free leaue to enquire more of him then a child of his father The other exposition differs not much from this to wit that the Israelites are miserable in that they vnderstood not Gods will yea in that they refused to know it and would not seeke for comfort but reiected it when it was offred in a word that their owne follie was the cause why their afflictions ouercharged them and that they could finde no consolation vnder them because they would not enquire at the mouth of the Lord. If we receiue this exposition we must presuppose that he speakes of an other kinde of inquisition For though it be a thing vnlawfull to enter into Gods secrets yet of his goodnesse hee vouchsafes to discouer to his Children so much thereof as is expedient for them to know And it is also good reason that as oft as he opens his sacred mouth we should carefully lend our care to all that which he manifests vnto vs. Now we may also see the selfe same fault at this day in our selues wherewith Isaiah reprocheth the auncient people the Iewes But it is more likely this sentence depends vpon the former so as it is an application of the similitude in this sense It is not lawfull for the sonne to contest with his father nor the clay to striue with the Potter how much lesse supportable is that libertie which mortall men take vnto themselues when they will prescribe rules vnto God how hee is to order his children for otherwise the sentence should be both doubtfull and dismembred But these two members sute very well together the pot suffers his Potter to doe what him listeth and he which is begotten of a mortall man dares not contend with his father shall not I then who am the Creator and soueraigne Father of all haue as much power ouer my creatures children If any like the first exposition better then Isaiah blames mens folly in that they neglect to aske of God or to learne from his mouth the things that may comfort them for they might easilie haue perceiued by the prophecies The best remedie wee can vse for our succour in aduersities what care God had of them and thereby might haue come to the knowledge of the end of their miseries And questionlesse the onely remedie in aduersitie is to goe and aske counsell at the mouth of the Lord and not to fix our eies vpon the outward estate of things present but in our spirits to comprehend the saluation to come which the Lord hath promised vs. For he is faithfull as the Apostle saith and will not suffer vs to be tempted aboue that we be able to beare but will giue an happy issue with the temptation and will augment his graces in vs 1. Cor. 10.13 As touching that which is by and by added command you me it is not to be taken by way of an imperious authority for what haue we to command God or vrge him contrary to his will No wee are to be commanded and vrged by him for none can profit in Gods word vnlesse hee bring a modest and meeke spirit In these words the Lord offers himselfe ready to teach vs to the end vve might bee bold to aske of him concerning such things as are expedient for vs to know As if he should say Aske of mee I am ready to instruct you in things needfull for your comfort And yet because this manner of speech should be somewhat improper me thinks that the complaint whereof I spake before is the fittest to wit that God is stripped as it were of his fatherly authoritie if he be denied liberty to hold his Church vnder a profitable discipline And thus this word Command is to be
impietie for aâ— the true knowledge of God makes men lowly so the ignorance of God makes men proud and cruell Wee see how such as know not God flatter themselues and proudly doe they insult against the Lord and against his faithfull seruants I grant this is a thing ful of misery and a great indignitie but seeing he is pleased to suffer his name to be exposed to the outrages of the wicked let vs not much be moued if we be wronged for his names sake for wee are not beter then hee Iohn 13.16 neither must we expect better vsage from our aduersaries now then the Church of old had from theirs Dauid vseth another similitude when hee resembles the Church to a field that is plowed and dressed many waies 129.3 Whereby hee signifies that she must be often afflicted and trampled on to teach vs that we must looke for no better measure heere THE LII CHAPTER Vers 1. Arise arise put on strength O Zion put on the garments of thy beautie O Ierusalem the holy Citie for henceforth there shall no more come vnto thee the vncircumcised and the vncleane HEe confirmes the former doctrine A confirmation of the former doctrine that he might the better awaken and rowze vp the peoples mindes which were drenched in griefe anguish for it was necessarie this should be added to the former as a spurre to quicken them vp and to make way for this doctrine that it might the more easily enter into their amazed and insensible hearts He speakes to the Church as to one astonished and in a slumber and bids her arise to gather new forces and to resume her soule afresh Which hee repeates twice and not without cause for it is very hard to awaken and to cause such to take heart againe vnto them that are smitten nay laid flat vpon all foure with the feeling of Gods wrath Put on thy strength As if hee should say Thou hast hitherto wallowed thy selfe in dust and ashes as one forlorne by reason of thy anguishes but now arise and fit thy selfe to receiue that happy estate into which the Lord is purposed to set thee Hee opposeth strength then to faintheartednesse with which we are vsually combred when things grow desperate and the beautifull or glorious garments to filthinesse and nastinesse Then he addes the reason to wit that God will henceforth suffer the wicked no more to take their swinge as they haue done in wasting and spoiling his Church at their pleasures She hath now cause therfore to reioice being rid out of the tyrants hands and also for her safetie wherein there is plentifull occasion of ioy and gladnesse ministred vnto her for the time to come But herewith Isaiah summons vs to a common and generall reioicing when the Church is receiued againe into Gods fauour for questionlesse if there bee any sparke of true godlinesse in vs wee ought to be exceedingly moued at her happinesse Rom. 12.15 and to laugh and sing for ioy when she florisheth and to vveepe with her when she is persecuted In a word she should be the very fulnesse of our ioy according as the Psalmist saith Let my tongue cleaue to the roofe of my mouth if I preferre not Ierusalem to my chiefe ioy Psal 137.6 By the word come hee meanes that which we say commonly To haue entrance Auoir entâ—cé for the Lord shuts vp the passage against the wicked that they cannot range abrode at their pleasures vnpunished as they were wont By vncircumcised and vncleane hee meanes all such prophane ones as corrupt the pure seruice of God and oppresse mens consciences by their tyranny They are wont to call all them vncircumcised who were strangers from Gods Church who had the signe of circumcision for with that all the faithfull were marked But in respect that many bare this badge of the couenant who were no whit better then the rest to remoue all ambiguitie he addes the vncleane For the cutting away of the foreskinne The signe of circumcision auailes nothing vnlesse the puritie of the hart doth concurre therewith was nothing in it selfe and is by Saint Paul accounted as vncircumcision if the puritie of the heart bee not ioined therewith Rom. 2.25 Gal. 3.6 Thus the Prophet shewes then that such kinde of persons shall haue no place in the Church that all corruptions being abolished and the true worship of God restored she may inioy a perfect and happy estate In the meane while I consent to those who refer this to the open enemies of the church whom the Prophet brands with these odious names that the seueritie of this chastisement might put the Iewes in mind of the greatnes of their iniquities Vers 2. Shake thy selfe from the dust arise and sit downe O Ierusalem loose the bands of thy necke O thou captiue daughter Zion THe Prophet describes the Churches deliuerance more at large An amplification and sets it forth in very excellent termes In bidding her to shake off the dust and to arise let vs not by and by gather No free will in vs to that which is good that wee haue free will in our sleeues to vse it when we thinke good for it belongs to God onely to pull vs out of the dust and to set those that are fallen vpon their feet and to let loose the prisoners by taking off or breaking asunder their bands and fetters Quest But wherefore doth the Prophet then inioine vs that which ought not as it seemes to be required of vs seeing it is not in our powers to performe it I answere Ans that to speake in this commanding sort hath much greater force in it to awaken vs then if he had onely said in naked termes that we should doe this or that and therefore he pronounceth that God hauing set her into her first libertie she should now come forth of the mire The word to sit signifies a florishing estate and is opposed to the verb to lie whereby is meant an extreame miserie I grant that sometimes to sit downe signifies to be made low as when it is said to Babylon Sit thou in the dust Chap. 47.1 But it is heere taken in another signification for hauing commanded her to arise he by and by addes and sit downe meaning that she should no more lie along but should be restored to her former estate and should no more afterwards be troden downe by her enemies Vers 3. For thus saith the Lord yee were sold for nought therefore shall you be redeemed without money It will be as easie for God to redeeme his Church as it was for him to suffer her to be sold THis verse hath bin ill expounded by many who haue descanted here too subtilty for they haue inuented many things besides the Prophets purpose Now this agrees with that which he hath said in the 50. Chapter vers 1. where he asketh for the creditor to whom he sold them and here he saith in like maner you
conclusion which hee touched in the two former verses namely that the people should in the end bee deliuered by the Lord who will not be found contrary vnto himselfe For if hee hath redeemed their fathers and if hee hath alwaies assisted his Church in former times he will neuer suffer their successors to be ouerwhelmed whom he hath adopted We are diligently to obserue the verb Shall know for the knowledge of the name of God consists first in reiecting all superstitions secondly to know him in his word which is his liuely image and thirdly by his works We must not forge a god after our owne fantasies lusts but so comprehend him as he hath manifested himselfe vnto vs. Thus the Lord concludes then that he will effectually assist and accomplish whatsoeuer hee hath promised that the people may know their expectation is not in vaine and may heereby bee more and more confirmed in the knowledge of his name But we must remember what we haue said heeretofore touching that experimentall knowledge Experimentall knowledge which subscribes to the authoritie of the word Moreouer Gods speaking is to bee referred to his promises and his presence to his actuall power As if he should say Albeit you heare nothing now but the sound of words in which I promise you things almost incredibe yet heereafter you shall see the performance thereof for I purpose really to act that which I haue promised Hence we may gather a generall doctrine namely The promises and the execuâ—ion thereof inseparably knit together that the promises and the execution thereof are knit together with an inseparable bond As oft as Satan then solicites vs to distrust as if God had quite and cleane reiected vs let vs remember this point and let vs trust boldly in the name of our God who neuer promiseth ought in vaine and if it falles out that he performes not the same forthwith yet he will doe it in conuenient time Vers 7. How beautifull vpon the mountaines are the feete of him that declareth and publisheth peace that declareth good tidings and publisheth saluation saying vnto Zion Thy God raigneth THe Prophet confirmes the faithfull againe in the certaintie of Gods word Another confirmatioÌ„ First to giue them certaine assurance of being restored to their first freedome and next that hee might in the meane while sustaine their hearts in good hope during this sore bondage Hee speakes elegantly in the commendation of this message that the faithfull might content themselues in this calamitie with the offer of the hope of their saluation to come For indeed they were to imbrace this consolation propounded vnto them that being fortified therewith they might quietly and patiently expect an happy issue of the promise That the faithfull then might bridle their desires by patience he adornes the vvord of God vviâ—h excellent titles As if hee should say Can you be so vnthankfull as not to content your selues with this inestimable treasure of God word which brings so many commodities with it Will you let loose the raines to yourâ— vnbridled affections Will ye indeed complaine of God For his meaning is to call backe the people from their diffidence who were ouercarried through diuers allurements and would not rest securely vpon the truth of Gods word For this cause hee extolles the excellencie of his doctrine and shewes that the Lord will giue much more by it then wee can aske or thinke Besides it is plaine that hee speakes not heere of euery kind of doctrine but of that onely which is fit to yeeld consolation Hee shewes then that the seete of such as bring glad tidings from Gods mouth are pleasant and desirable Why so Because this consolation serues not onely to asswage our sorrows but brings with it inestimable ioy for he speakes heere of the doctrine of saluation and therefore he saith that by it peace good tidings and saluation is published By the word peace hee vnderstands an happy and prosperous estate but wee haue heeretofore intreated at large touching the signification of this word Saying to Zion c. Hence we gather what the beginning of this doctrine is which Isaiah publisheth and what it is wee ought principally to desire namely that the kingdome of God may be established amongst vs for if he reigne not all things must needes fall to ruine and so by consequence our estate must be miserable As on the contrary the onely way to saluation is when God vouchsafes to take the care of vs and it is also the meanes whereby wee obtaine peace how confused or desperate soeuer things otherwise are Let vs also remember that this message appertaines to Zion that is to say to the church For what haue the prophane and ignorant sort to doe with it The Apostle Saint Paul alleageth this place Rom. 10.15 to prooue that the preaching of the Gospell is of God and not of men and that it is hee who sends the Ministers which bring the glad tidings of saluation Now he vseth this gradation Whosoeuer shall call on the name of the Lord shall bee saued but vve cannot call vpon him vvhom vve know not Faith giues praier entrance For what giues praier entrance but faith by which hauing imbraced God for our father we may familiarly discharge all our cares into his bosome But whereupon is this faith grounded Vpon the doctrine of the Gospell whereby the Lord manifests his loue vnto vs and for this end vseth the labours and ministry of men In conclusion therefore the Apostle addes that none is fit to preach this word vnlesse he be sent of God But it seemes as if Saint Paul wrested these words of the Prophet Obiect to serue his owne turne for hee speakes not heere of Gods sending forth of Ministers but rather how welcome their comming ought to be vnto vs. Ans I answere that the Apostle hath held this resolued principle namely that we must desire none but such as are sent of God But from whom comes this saluation Comes it from men No such matter for a benefit so excellent can come to vs from none but God himselfe He rightly concludes then that this saluation proceeds from God and not from man Vers 8. The voice of thy watchmen shall bee heard they shall lift vp their voice and shout together for they shall see eye to eye when the Lord shall bring againe Zion A continuation of the former confirmation HE continues on his speech shewing that the restauration of the people shall be such as the messenger shall boldly publish it By the lifting vp of the voice he signifies the same that he spake of before touching these words vpon the mountaines for the thing shall not be done in a corner but it shall be so manifest and apparant that all shall be smitten with astonishment Those who speake of things doubtfull mutter them out betweene the teeth and dare not lift vp their voice but this shall be no perplexed or doubtfull
that resisted him we shall easily perceiue that all things came to passe as Isaiah foretold What were his Apostles that they subdued so many Kings and Nations by the sword of the spirit May they not well be compared to little sprigs Thus the Prophet shewes then by what meanes Christes kingdome should be erected and established that we should not iudge thereof as of a worldly kingdome Ioh. 18.36 The deformitie whereof he speakes in the next place is not only to be referred to Christes person This deformitie is not only to be referred to Christes person but to his whole kingdome which being contemptible and despised of the world was at last adiudged to a shamefull and cursed death but also to his whole kingdome which hath no forme beautie nor glorie at all in the eies of men in a word no appearance at all to procure any great admiration in the eies of worldlings For albeit Christ rose againe yet the Iewes alwaies esteemed him a man crucified and full of reproch so as they proudly disdained him Vers 3. He is despised and reiected of men he is a man full of sorrowes and hath experience of infirmities we hid as it were our faces from him he was despised and we esteemed him not The doctrine of this verse is all one with the former THis present verse tends to the same purpose with the former namely that men should reiect Christ because nothing was to bee seene in him but sorrowes and infirmities The Iewes needed to haue this often repeated vnto them that they might not conceiue a false opinioÌ„ of Christ nor of his kingdome for he that wil rightly see his glory He that wi l take a right view of Christes glorie must passe from his death to his resurrection must passe from his death to his resurrection Many are offended at his death as if he had been ouercome and ouerwhelmed of it But they must passe forwards to that diuine power and maiestie which shined in his resurrection Rom. 1.4 Yet if any shall begin at his resurrection hee shall not follow the order heere prescribed by the Prophet neither shall he comprehend the mightie power of the Lord. VVe almost hid our faces from him It is not without cause that hee vseth this word vve for thereby he shewes that thus all men shall iudge of him Neither shall any man be able euer to conceiue otherwise vnlesse the Lord correct and reforme his iudgement by the holy Ghost And howsoeuer he seemes heere to taxe the Iewes principally who should disdainfully reiect the Sonne of God promised and offered yea and puts himselfe in the number as being a member of that body yet let vs learne from this place notwithstanding that the whole world is here taxed and condemned of ingratitude for contemning of Christ because they iudge him vnworthy the looking vpon nay they turne their eyes from him as from an abominable thing Vers 3. Surely hee hath borne our infirmities and carried our sorrewes yet we did iudge him as plagued and smitten of God and humbled THe particle Surely is not onely an affirmatiue but also serues for an exposition Now the Prophet sets downe the cause why Christ was thus farre humbled to wit when any thing is brought to light that seemes strange and vnwonted For is it not wonderfull nay monstrous that hee to whom God hath giuen soueraigne power ouer all creatures should be thus abased and humbled So then if the cause were not rendred heere all would esteeme this no better then a fable Why was Christ thus couered ouer with dolours and infirmities Surely because he bare our sorrowes Saint Matthew alleadgeth this prophecie after he hath told how Christ healed diseases of diuers kindes Chap. 8.17 And yet it is most certaine that he was appointed rather a Physition of mens soules then of their bodies Adde also that the Prophet speakes of spirituall sorrowes But in the miracles shewed in the healing of mens bodies Christ manifested a plaine proofe of that power hee had to heale the sicknesses of their soules This healing then whereof S. Matthew speakes extended further then to their bodies for he was ordained a Physition of soules Matth. 9.11 12. And this is the cause why Matthew attributes that to the signe which agrees to the thing signified In the second member the Prophet shewes the greatnesse of this peoples ingratitude and peruersitie in that they did not see the cause why Christ was thus farre humbled and afflicted but did rather iudge that hee was smitten of God for his owne sinnes and yet they knew well enough that hee was an innocent yea the Iudge himselfe testified it Matth. 27.24 Luk. 23.4.14.22 Iohn 18.38 Since then they saw well that he being not guiltie bare the punishment of sinnes which hee neuer committed wherefore did they not conceiue some rare excellencie to be in him But in regard they saw him smitten and despised they neuer stood to examin the cause but iudged onely by the euents as the foolish are wont to doe And for this cause Isaiah complaines of the frowardnesse of mens iudgements which considered not of the reason why Christ was so greatly afflicted And especially he bewailes the senslesnesse of the Iewes in esteeming God the sworne enemie of Christ without thinking of their owne iniquities which by this meanes were done away Vers 5. But hee was wounded for our transgressions hee was broken for our iniquities the chastisement of our peace was vpon him * Or in his wounds is our medicin and with his stripes we * Or in his wounds is our medicin are healed HE once again repeats the cause of these so great afflictions of Christ A repetition of the cause lest any should be offended at Christs abasement to preuent the scandall that might arise for the spectacle of the Crosse driues many farre from Christ That is to say whilest they onely consiâ—â—r of that which is present before their eies not looking whereunto the same tends But all offence is remoued when they see that by his death he hath not onely done away our iniquities but hath also â—btained saluation for vs. Some thinke that chastisement is here called the chastisement of peace because men were growne senslesse and hardened in their sinnes and therefore it was needfull Christ should suffer Others referre this peace to the conscience namely that Christ hath suffered to giue our consciences rest To which purpose Saint Paul saith Being iustified by faith vve haue peace vvith God Rom. 5.1 But I take this word simply for reconciliation because Christ bare the chastisement which was due vnto vs. And thus the wrath of God iustly inflamed against vs is appeased and the peace made betweene God and vs by meanes of this mediator so as wee are now reconciled Hence wee gather a generall doctrine to wit A generall doctrine that vvee are freely reconciled vnto God because Christ hath paid the ransome of our
peace before Pilats iudgement seate Mat. 27.12.14 though hee might haue pleaded his iust defence But in regard hee had bound himselfe to suffer for vs hee willingly submitted himselfe to an vniust iudgement vvithout muttering one vvord that wee vvith full mouth might reioice in being freelie iustified by faith and so acquited from the righteous sentence of our condemnation And heere also by the way wee are exhorted to patience and meeknes Christs patient suffrings our example that by Christs example wee may be readie to indure reproches iniuries wounds and torments for his sake In which sense Saint Peter alleageth this place 1. Pet. 2.22 23. shewing that wee ought to be conformed to our head Christ that so wee may follow him in patience and modestie In the word lambe there may bee an allusion to the sacrifices vnder the Law For the further explication of this and the verse following reade his Comment vpon Act. 8.32 33. in which sense hee is called the Lambe of God Iohn 1.29 Vers 8. Hee was taken out of prison and from iudgement and who shall declare his age For hee was cut out of the lande of the liuing for the transgression of my people was hee plagued THis place is diuersly expounded Some thinke the Prophet prosecutes the argument which he beganne to handle Hauing spoken of christs death he passeth to his resurrection vers 6. namely that Christ was smitten with Gods hand and afflicted for our sinnes The Greeks translate And in his abasing his iudgement appeared Others He was lifted vp without delay Others expound That he was lifted vp vpon the Crosse that is to say Christ was led to the place of execution immediately after his apprehension For mine owne part I rather agree with those who thinke that the Prophet passeth now to the glory of his resurrection hauing before spoken of his death and by this meanes meant to meete with mens perplexed thoughts which might trouble and greeue the hearts of many For when wee see nothing but stripes and shame we remaine astonished mens natures abhorre such spectacles The Prophet then teacheth that Christ was lifted vp that is to say deliuered from prison and from iudgement or condemnation and afterwards was exalted into a soueraigne degree of honour lest any should iudge that hee was ouercome or swallowed vp by this horrible and shamefull kind of death Truly hee triumphed ouer his enemies in the midst of death it selfe yea he was so condemned of it that now himselfe is ordained the soueraigne Iudge of all as it well appeared in his resurrection Isaiah then keepes the same method that Paul doth who hauing in Philip. 2. spoken of Christs humiliation euen to the death of the Crosse Pauls method agrees with Haâ—â—hs in this place addes that for this cause he vvas aduanced to an high exaltation hauing now obtained a name vnto which euery creature in heauen earth and vnder the earth must bow their knees and yeelde their obedience As touching the exclamation following it hath been racked and rent by diuers expositions The ancient Fathers abused this place to confute the Arians Aâ—ians Heretikes must be conuinced not with shewes but with plaine euidenc s of truth who denied the eternall generation of Christ But they should haue contented themselues with plaine and manifest proofes of the holy Scriptures that so they might not haue made themselues a scorne to heretikes who by this meanes oftentimes take occasion to grow the more impudent for they might haue replied that the Prophet had no such meaning Chrysostom referres it to Christs humanitie because he was miraculously coÌ„ceiued in the virgins wombe without the vse of mans helpe but he roues farre off from the Prophets meaning Chrysostom Some others thinke that the Prophet cries out vpon them that crucified Christ And some againe refer it to the posteritie which should succeede to wit that Christs linage or of-spring should greatly increase though himselfe died But seeing the word Dor signifies Age or lasting I doubt not but he speakes of Christs age namely that notwithstanding the sorrowes wherewith he was ouerpressed hee shall not onely be freed from them but shall also haue a florishing age Psal 102.24.27 yea such a one as should indure for euer For hee shall not resemble those that are deliuered from death and yet must die neuerthelesse afterwards because hee rose againe to liue eternally For as S. Paul saith Rom. 6.9 Hee can die no more Christ can die no more death can haue no more dominioÌ„ ouer him And yet we must remember that the Prophet not onely speakes of Christs person but comprehends vnder it the whole body of the church which must neuer bee separated from her head A note touching the perpe uitie of the Church Wee haue heere then a notable testimony touching the perpetuity of the church for as Christ liues for euer so will he not suffer his kingdome euer to perish Iohn 14.19 In the next place wee are to appropriate this immortalitie to euery member in particular For he vvas cut off It may seeme strange at the first blush that the death of Christ should be the cause and vvel-spring of life But in regard hee indured the punishment due to our offences all the ignominie which appeared in the Crosse ought to bee laid and charged vpon vs. And yet in the meane while we may see a wonderfull goodnesse of God shining in Christ who hath so manifestly discouered his glorie to vs that we ought to be carried into a wonderfull admiration of it For this cause hee once againe repeates that he was plagued for our transgressions that wee might diligently consider how he suffered for vs and not for himselfe for he bare the torments which wee had deserued and should for euer haue borne them had not this ransome and satisfaction come between Let vs acknowledge then that the fault is ours whereof hee bare the punishment and condemnation by offering himselfe to his heauenlie Father in our name that in his condemnation wee might receiue our absolution Vers 9. And hee made his graue with the wicked and with the rich in his death though he had done no wickednesse neither was any deceit in his mouth SAint Ierom translates And hath giuen the wicked for buriall Saint Ierom. as if the Prophet spake of the punishment whereby the Lord will auenge himselfe of those which crucified Christ But he rather speakes of Christs death Christ seemed to be buried as it were in the hands of the wicked and of the fruits of it and toucheth not this vengeance Others thinke that the particle Et signifies As and they translate Hee hath made his graue as that of the wicked Some againe translate VVith and by the rich vnderstand Ioseph of Aremathea in whose sepulchre Christ was buried but this exposition is constrained Where he addes and to the rich I thinke the singuler number is put for the plurall
according to the custome of the Hebrewes I see no reason why Oecolampadius hath translated Oecolampadius Hee hath exposed his high places to the rich By the rich vnderstanding tyrants and proud men for they are wont to wax insolent and intemperate in regard of their riches which they abuse to play the Tarmogants Thus I thinke that by the vvicked and rich he vnderstands one and the same thing Isaiahs meaning is then that Christ was subiect to the contumelies insolencies and lusts of the wicked Scribes and Pharisies For the Scribes and Pharisies on the one side rushed vpon him with a desperate fury and on the other side the factious people cried no hing but crucifie him The factious people Pilat crucifie him Matth. 26.66 Pilat contrary to all equity law gaue an vniust sentence of death vpon him though hee were informed of his innocencie The Roman souldiers Marke 15.14 And the Roman souldiers greedy of any pray put the cruell and wicked sentence cruelly and wickedly in execution Iohn 19.16 Who would not haue thought now but that Chrst had been vtterly ouerwhelmed an◠buried amongst the bloody hands of these cruels murtherers For I take the graue heere by a metaphor in regard the wicked and their executioners had almost ouercharged him Obiect And if any obiect that Christ was buried honourably I answere Ans that this buriall was the beginning of his glorious resurrection But heere hee speakes of his death which is often signified by the graue This then I take to be the true meaning and yet I giue euery man leaue to iudge as it pleaseth him Though he had done none iniquitie The Prophet sets Christs innocencie heere before vs not so much to defend him against the slanders of the wicked as to recommend vnto vs the fruit of his death lest wee should imagin that he suffered at aduēture He was innocent and suffered by Gods decree not for his iniquities but for ours for he bare the punishment due to vs. Now in two words he expresseth Christs perfect innocencie to wit that hee sinned neither in vvord nor deed Surely euerie one will confesse that this cannot be affirmed of any mortall man it followes then that it appertaines to Christ onely Vers 10. Yet the Lord would breake him and make him subiect to infirmities when hee shall make his soule an offering for sinne hee shall see his seede and shall prolong his daies and the will of the Lord shall prosper in his hand BY this we may the better discerne of that which I haue briefly touched The fruit of Christs death expressed to wit that the Prophet propounding Christs innocencie had a further drift then to defend him against the contumelies and reproches of the wicked The marke hee aimes at then is to make vs looke vnto the very cause that so we might feele the effect thereof in our soules for God neither ordaines nor executes ought at randon Whence it followes that the cause of Christs death was lawfully vndertaken The exposition also is still to bee remembred of vs Obiect which we touched in vers 6. There was no sinne in Christ but why vvould the Lord then haue him suffer Ans Euen because hee sustained our person and cause for there was nothing at all that could satisfie Gods iustice but the death of his only begotten Son The word Asham signifies sinne and oblation for sinne and so oftentimes it is found in the latter signification in the Scriptures Exod. 29.14 Ezech. 45.22 For the beast sacrificed was so offered as that bearing the punishment and curse of the sinne it also blotted it out And the Priests signified so much by the imposition of hands euen as if they had laid vpon the beast the sinnes of the whole people Leuit. 4.4 And if any priuate man had offered he also put his hands vpon the head of the beast as if hee had thereby translated his sinne from himselfe vnto it Leuit. 4.27.29 And therefore Saint Paul calles Christ the curse or execration saying Christ hath redeemed vs from the curse of the law being made a curse for vs Galat. 3.13 And in another place Hee made him to be sinne for vs vvhich knew no sinne that wee might be made the righteousnesse of God in him 2. Cor. 5.21 Also in Rom. 8.3 For that which was impossible to the law in that it was weake by reason of the flesh that hath God done by sending his owne Sonne in the similitude of flesh subiect to sin and for sinne hath condemned sinne in the flesh that the righteousnesse of the law might be fulfilled in vs. The Prophet then by this word Asham signifies the same which Paul calles curse and sinne in the places formerly alleadged Now heere the fruit of Christs death is expressed in regard that by his sacrifice sinnes are done away and God is pacified towards man for the vertue of this word sacrifice must be referred heereunto Hence it followes that the abolishing of sinne and satisfaction for sinne is no where to bee found but in Christ Now that we may the better remember these things first wee must note that we are all guiltie before God so as we are accursed and lothsome in his presence Will wee then bee brought againe into his fauour Sinne must be taken away But this cannot bee done with purgations deuised by man How then We must resort to Christs death because wee cannot otherwise make satisfaction to God In a word No satisfaction can be made to God for our sins but by christs death Isaiah teacheth that sinnes cannot be pardoned vnlesse wee flee to this death If this language seemes harsh and not seemly for the person of Christ let such a one enter into his owne heart and consider in good earnest how feareful and terrible Gods iustice is when nothing is able to appease it but the sacrifice of Christ And so the inestimable grace which shines in the curse of Christ will easily remoue all offence Hee shall see his posteritie The Prophets meaning is that it shall bee so farre off that Christs posteritie shall be diminshed by his death that contrariwise it shall be the meanes to raise vp seed vnto him For in quickening the dead he begets a people which he afterward will cause to multiply exceedingly Neither is there any absurditie at all in it to call the faithfull the posteritie of Christ though they bee his brethren for they bee his of-spring Where hee addes Hee shall prolong his daies some supply the relatiue Asher Which saying that the posteritie shall indure long But I expound it more simply that the death which Christ shall suffer shall not cut off the length of his daies that is to say from liuing eternally Some departing out of this life doe leaue children which shall suruiue them yet vpon condition that their fathers be first dead But Christ shall haue his children with him for he dies not as men doe but obtaines eternall
into his iudgement seate then men are forced to come out of their dennes and their villanies are manifested to euery one Psal 50.21 The Prophet therefore meant to say that the world esteemes horrible impieties to be vertues as long as God is silent but this shall vanish at the last when hee shall sit to iudge of them For after men shal haue flattered themselues much and for a long time together yet in the end they shall feele him to be their Iudge And they shall not profit thee This appertaines to the effect by which men are wont to iudge of things for the most part For they care not whether the matter bee iust or vniust but imagin that vvhatsoeuer is profitable ought to be approued of and therefore denounceth that all the vvorkes from whence they expected any benefit should turne to their detriment and ruine Vers 13. When thou criest let them that thou hast gathered together deliuer thee but the winde shall take them all away vanitie shall pull them away but hee that trusteth in mee shall inherit the land and shall possesse mine holy mountaine The former verse amplified HEe shewes now more at large that which hee touched but briefly in the former verse namely that when the matter shal come to the vp-shot they shall be confounded for the clause let them deliuer thee signifies as much as if he had said they shall not be able to doe it In this verse then hee alludes to that which he said before in vers 9. to wit Thou wentest to Kings with thy presents And for this cause hee calles all the meanes whereby the Iewes thought to secure themselues gathered for in resting thereupon they prostituted themselues to all kindes of villanies as if they had had been liable to no punishment at all in regard they were fortified with ramparts on euery side But the Lord shewes how vaine all their preparations are that are thus gathered together without him The cry here signifies that calamitie wherewith they should be afflicted For being setled vpon leagues and succours of their confederates they thought themselues in such safetie as if before they had neuer been annoied by such associates But hee protests that all the aid which they haue gathered together shall serue them to no vse for the hopes which we conceiue in the things of this world and in the helpe of man ioined with the forsaking of God is accursed and abominable Ier. 17.7 Hee reproched the Iewes in Chap. 8.6 for not contenting themselues with the still waters of Silo but searched out swelling and roring riuers which would ouerwhelme them in the end which indeed came so to passe For the Assyrians Egyptians and in the end the Chaldeans not onely were vnprofitable to the Iewes with whom they were confederate but at last were also their destruction Afterwards there followes an opposition wherein he recalles them to trust in God which was the onely remedie that ought to bee opposed to all calamities as on the contrary all our miseries flow from our owne infidelitie and distrust All our miseries flow from our owne infidelitie And whereas hee promiseth an heritage to those that hope in the Lord it is as if hee should haue said What is it that you seeke but that you may liue in safetie and that your inheritance may remaine whollie vnto you And I am sure my selfe can giue it you For tell me who brought you into this land Who gaue you possession in it And yet you trot downe into Egypt and seeke aid from men which cannot helpe you and you set mine assistance at nought The word heritage out of all doubt is meant of Iudea wherin the Iewes desired to remaine securely For afterwards he mentions the mountaine of his holinesse whereupon the Temple was built Thus then the Iewes sought to turne God out of his office as it were seeing they rather ranne for succour to the Egyptians and Assyrians then to him Hence let vs gather a generall doctrine Doctrine namely that all our affaires shall succeede well if we trust in God but if wee reiect that wee are not to wonder if wee be tossed from post to pillar and carried with the violence of diuers tempests whither we would not By the holy mountaine to which the Iewes were to be brought againe hee meanes that neither life nor none of the commodities thereof are to be desired but vpon condition that we may therewithall inioy the true worship of God for the end of mans life is The end of mans life that God may haue a people to call vpon his name purely Let our eies then be alwaies fixed vpon the honour and seruice of our God if wee either desire deliuerance from troubles or to inioy life with the commodities thereof Vers 14. And he shall say Cast vp cast vp prepare the way take vp the stumbling-blocks out of the way of my people See vers 13. BEcause this promise to wit that those who trusted in the Lord should possesse the land might seeme ridiculous seeing soone after they should be banished out of their countrie A preuention therefore this second promise is added for the little remnants sake which yet remained In which he promiseth that they shall be brought home againe into the land of Canaan though for a time they were cast out and driuen into a farre countrie He meetes with a doubt which might arise that so the faithfull might not be discouraged during this long and tedious exile nor esteeme Gods promises to be vaine Some expound That the Lord would send true and faithfull Prophets which should remoue and purge out those offences of the Church wherewith it was corrupted by false prophets and wicked gouernors For they as he shewed in Chap. 56.10.11 were the cause of the ruine of it and therefore they iudge that heere is a better and more desirable estate promised But this exposition sutes very ill and therefore I had rather follow the first namely that albeit the Iewes for a time were to be depriued of this land yet the Lord would establish them therein againe who will to that end command the rough vvaies to be made smooth for their returne This place therefore agrees with that which we haue seene in Chap. 40.1.2.3.4 where the Lord commanded that the people should be comforted that their returne should be proclaimed and that the vvaies should be clensed For being yet in Babylon as in a sepulcher and the distance of place very great and the passage tedious they were hardly drawne to hope that they should euer returne againe into their countrie Isaiah therefore was not lightly to passe ouer this matter that so he might take from them all feare of being hindred in their iourney either in regard of the mountaines or the sea He speakes to Cyrus Cyrus and Darius Darius then into whose minds God would inspire a will to giue the Iewes both passage and all necessaries fit
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
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
best defence that we can imagine I reiect not their aduice who say we should reade Hee hath set walles and bulwarkes for saluation but in regard the Prophets wordes being simply vnderstood containe in them a more ample and stable doctrine what neede is there to wrest in a constrained exposition when the true and naturall sense runnes very well to wit that Gods protection is more sufficient then all defences according as it is said Psal 63. Thy goodnesse Lord is better then life for as Dauid there confesseth that he rests in greater seuritie vnder the shadow of Gods wings then if hee were furnished with all the succours the world could afford him so in like manner Isaiah saith in this place that there shall bee iust occasion of securitie when God shall vndertake the safegard of his people Now in as much as this promise extends it selfe to the whole course of our redemption we must here obserue also that hee is at this day the protector of his Church and that his defence therefore who keepes it is stronger then if it were compassed about with humane helpes Gods sole protection of his Church stronger thē all humane helpes If we therefore meane to rest safely let vs dwell in the Church And albeit we be destituted of outward munitions yet let vs content our selues with the Lord and his vndoubted saluation which is farre more excellent then all worldly fortresses Vers 2. Open yee the gates that the righteous nation that keepeth the trueth may enter in NO doubt but many despised this song when Isaiah first published it for in his time Ierusalem was full of bad companions and the number of the godly were very few But after the Prophets death they were chastised for their impietie for then they had some inckling that the Prophet had not foretold these things in vaine For whilest the wicked are in prosperitie they feare nothing and beare themselues in hand that they cannot be tamed And thus the Iewes thought they could neuer be driuen out of Iudea nor led captiues nay they imagined they should dwell there euer It was needfull therefore that all occasion of swelling pride should be taken away from them hereunto tend the Prophets words when he saith that the inhabitants of the new Citie shall be vnlike the first for they shall bee faithfull and iust Moreouer this promise might haue seemed ridiculous because those which were banished and led into captiuitie had no matter at all to rejoyce of Therefore after the destruction of the Temple and the Citie and the ouerthrow of all estates they might obiect where are those gates which he commands vs to open or where are those people that should enter in at them And yet notwithstanding God is alwaies as good as his word howsoeuer our passiōs boile within vs. What course we are to take when the Church is in a confused state Chap. 25.1 we see these things came to passe neither was there any thing foretold which the Lord did not performe and accomplish Wee ought therefore to set these antient histories before our eyes to arme our selues with the examples contained in them and in the middest of this confused estate in which we now see the Church to be to hope notwithstanding that the Lord will restore it When the Prophet mentions the iust nation that keepes the trueth hee not onely shewes as I haue said heeretofore who they are to whom this promise appertaines but therewithall the fruit of that should come by this chastisement for the Church being once purged from her filthinesses her righteousnesse and holinesse should shine so much the more right For when the Prophet wrote this song the wicked reigned and the good were verie thin sowen and those also were mingled amongst the multitude as the wheat in the chaffe It was needfull therefore that this great troope who had neither religion nor any feare of God should bee cut off to the end the Lord might gather in the remnant of his Church See now how the Lord recompenced this ruine of Ierusalem For whereas her citizens were before defiled with impietie now they were consecrated anew vnto God else it had been to little purpose for them to haue recouered a florishing outward estate if newnes of life pietie and vprightnes had not also florished amongst them Now as the Prophet in these words sets forth the grace of God so he also exhorts these redeemed people therewithall to giue themselues to integritie of life In a word he testifies that these promises shall stand hypocrits in no stead for the gates shall not be set open for them but only for the iust and holy I grant the Church hath alwaies been like the corne-floore The Church hath alwaies been like the corne floore Math. 3.12 wherein there is chaffe mingled amongst the good corne or rather the wheat is couered with chaffe yet it is not to be doubted but the Church was purged in better measure then it was before when the Iewes returned home out of captiuitie For it could not be but those which came back againe were led with a good and zealous affection in regard the iorney was long and tedious as also that they were subiect to many inconueniences and dangers in the way In the meane while many of their nation chose rather to continue in bondage then to goe home thinking their estate who remained in Babylon much more quiet and peaceable then theirs who returned into Iudea It must needs be some seed of godlines then which forced them to come and take the inioying of those promises that were made to their fathers But albeit the Church was then stained with many imperfections yet this which the Prophet here affirmes was true in part for the most of the of-scouring which were mingled with them before came not back againe and those that remained had somewhat profited vnder Gods corrections Some distinguish this sentence thus The iust nation before God and the vpright before men But I take it more simplie to wit After the Prophet hath mentioned the righteous nation he by and by shewes that this iustice consists in the integritie of that heart which is without fraud or guile for nothing is more contrarie to iustice then hypocrisie Now albeit the man can not be found who hath so well profited as to keepe iustice in euery respect perfectlie yet we may say that Gods children who aspire vnto this vprightnes with their whole hearts are notwithstanding keepers of it They that aspire to vprightnes of heart are keepers of iustice Vnlesse any had rather vnderstand it thus that true iustice is here set forth vnder one of the parts by the figure Synecdoche to wit when men walke simplie and plainelie one with another hauing first of all abandoned all naughtie and wicked practises Obiect But if any vpon this place should go about to stablish the doctrine of merits Ans we shall easily answere them for the Prophet speakes
not here of the cause of saluation neither yet what men are by nature but what God makes them to be by grace and what Citizens he meant to haue in his Church for of wolfes he can make lambs as we haue seene in the 11. Chapter But whilest we liue in this world we are alwaies farre off from that perfection which God requires and therefore we ought dayly to aime still vnto it but the Lord esteems vs only according to that good worke which he hath begun in vs The Lord accounts of vs according to that which himselfe hath wrought in vs. and accounts vs iust after he hath once brought vs into the paths of iustice For when he hath begun to correct and change our hypocrisie he doth therewithall call vs faithfull and vpright Vers 3. * Or It is an assured thought thou wilt keepe peace peace I say for they trusted in thee By an assured purpose thou wilt preserue perfit peace because they trusted in thee BEcause the Hebrue word Ieiser signifies a thing made created or a thought some translate thus Thou wilt keepe peace with an assured foundation as if the Prophet meant that those who continue constant in the tempests of this world because they rest vpon God shall alwaies continue in safetie Others turne it Thou wilt keepe peace by an assured purpose which comes almost to the same sense to wit that those who haue fixed their hearts vpon God alone shall be happie and blessed at the last For God promiseth not to be the protector of his Saincts further then they quietlie rest vpon his good pleasure without wauering But because the Prophet in one word saith It is a stable or stedfast decree let the readers consider if this be not more fitlie applied vnto God so as the sense will be The peace of the Church is built vpon the eternall and immutable counsell of God For the very principall point is that the faithfull stay themselues vpon this heauenlie decree lest they should be shaken by so many changes as dayly fall out in the world It is sure that wee ought alwaies to hope stedfastlie in God to the end wee may euermore feele his faithfulnes in keeping vs it is requisite also that the faithfull be neuer turned aside for any doubtfull or perplexed accident but ought to stick close to God only notwithstanding the fittest sense and that which agrees best with the Prophets words is that God hath purposed by an assured and immutable decree that all those which hope in him shall enioy euerlasting peace For if this stedfast purpose should be taken for the setled constancie of the faithfull it were in vaine for the Prophet to adde that reason to his speech which followeth for they trusted in thee Againe both kinds of speech would be improper to say that a cōtinuall peace should be forethought of in the conceit But this agrees very well that God will neuer deceiue vs of our hope when we trust in him Why Because he hath decreed to keepe vs for euer Wence it followes that seeing the Church depends not vpon the brittle estate of the world it is not therefore shaken nor tossed vp and downe by the sundrie changes which fall out euery day but is stayed vpon a rock firme and immoueable to wit the constant decree of God so as it can neuer be moued And thus as I take it here is a close opposition betweene the setled purpose of God and our vnsetled and wauering thoughts A close opposition betweene Gods setled purpose and our wauering thoghts for it happens euer and anon that any new assault driues our thoughts hither and thither yea there is not the least change which brings not his doubtings with it It is good therefore wee should hold this principle to wit that we doe amisse to measure Gods immutable counsell by our tottering deuices for it is said as we shall see Chap. 55. That as farre as the heauens are higher then the earth so much higher are my thoughts from yours O yee house of Israel saith the Lord. First then let vs hold this for certaine that our saluation is not subiect to change because the counsell of God remaineth sure Our saluatiō not subiect to change because the counsell of God remains sure Therefore it is the Prophet repeates it Thou wilt keepe peace peace I say thereby shewing that it shall continue and last for euer Now by the word peace he not onely meanes peace of conscience By peace is meant both inward and outward felicitie but all kinde of felicitie as if hee should say Gods grace alone shall suffice to maintaine you in all happinesse and prosperitie Vers 4. Trust in the Lord for euer for in the Lord God is strength for euermore SOme reade the second member of the verse Hope in the strong God Lord of the worlds but in regard the word Tsur is not alwaies put for an epithite but signifies Strength I reiect that exposition because it is constrained neither sutes it to the matter in hand as we shall see anon There is also as little stedfastnesse in their curiositie who from hence would proue the Diuinitie of Christ as if the Prophet should say The Lord Iehouah is in the Lord Iah For Isaiah hath put the name of God twice onely to amplifie his power He therefore exhorts the people to repose themselues vpon God first then he laid downe doctrine and in this verse hee comes to exhortation Doctrine laid downe in the 3. vers in this he comes to exhortation Doctrine exhortation must goe together For it were in vaine to tell vs our peace is in the hand of God and that he will faithfully keepe it vnlesse after such instructions doctrines we were stirred vp and prouoked to haue our parts therein by exhortations Now he not onely wils vs to hope but to perseuere in it this sentence therefore belongs properly to the faithfull who haue alreadie learned what it is to hope in God And yet they haue neede to be daily confirmed because they are weake and readie oftentimes to slip according to the sundrie occasions of distrust with which they haue to fight He commands vs not barely to trust in the Lord then but that we perseuere constantly in hope and assurance for euer The reason which he addes likewise is to be noted to wit that as Gods power We must not onely trust but it must continue for euer Our faith ought to answer Gods power which is the obiect of faith indures for euer so our faith should still looke to this perpetuitie For when the Prophet speakes of the power and strength of God he meanes not any idle power but such as is effectuall and operatiue shewing and manifesting it selfe really in vs following and bringing to a good end that which it hath begun We must alwaies fixe the eyes of our faith vpon Gods nature And yet this doctrine hath a further scope