good lawes by the which they might liue but because they haue not obserued my iudgements and haue cast my statutes behind their backs prophaning mine ordinances and setting their eies towards the Idols of their fathers It is iust with God to mâke vs serue cruel Lords when we will not yeeld willing obedience to his lawes therefore I also gaue theÌ statutes which were not good and iudgements in which they should not liue Ezech. 20.24 Now in regard they might haue prosred and beene happie by Gods blessing in times past if they had yeelded their obedience to his word therefore Ezechiel threatens them that Tyrants shall rule ouer them and in spite of their teeth shall cause them to submit themselues to their cruell edicts and lawes yea and that without bringing any profit or reward at all vnto them Isaiah in this place bewailes the like miserie Oh saith he whilst the Lord reigned ouer vs we had much adoe to content our selues with our estate but now we are constreined to beare a wofull seruitude and therein are iustlie punished for our wickednes The faithfull also which liue vnder the Papacie or such as are forced to yeeld in any sort to wicked lawes and constitutions full of superstition may well take vp the like complaint for they are vnder such an authoritie as is against God The slauerie of such as are vnder the tyrannie of the Romane Antichrist they are oppressed vnder more then a barbarous seruitude which binds not the bodie only but leades them to the flaying of their soules But we will remember thee only It seemes this particle should be opposed to the former thus Albeit these prophane Lords would turne and withdraw vs from vnder thy gouernment yet will we hold our selues fast vnto it because we assuredlie know our selues to belong to thee But there may be gathered from hence a more ample doctrine to wit that although carnall reason is readie to say that such as are made a pray to their enemies and cruellie vexed vnder their tyrannie are forsaken of God yet the Iewes cease not therefore still to reioyce in him notwithstanding they saw him nothing neere vnto them for the only remembrance of his name susteined them and did sweetly feede and nourish their hope Thus there is an opposition of great weight betweene the remembrance of Gods name A singular grace of God it is to cleaue fast vnto him wheÌ he seems to forsake vs. and the present feeling of his fauor for it is a rare and singular grace of God constantlie to cleaue vnto him when he seemes to be absent and farre off from vs. Others translate In thee and in thy name but here is no such coniunction To let that passe therefore A Consolation fitting our times this place affords vnto vs such consolation as is exceeding necessarie for our times wherein the peruerse vnthankfulnes of men by casting off the sweet yoke of God haue drawne vpon themselues a grieuous and cruell slauerie neither are we to wonder if we see this tyrannie alreadie exercised euen in many places where the name of God is called vpon The faithfull I say must not therefore be discouraged only let them rest their hopes vpon this consolation to wit God will neuer vtterlie forsake those whose whole ioy and delight consists in the remembrance of his name Let them not feare then I say at any hand to professe this their confidence before all men What confidence Truly that they had rather die ten times then once to recoile back from God Better to die often then once to reuolt and so to darken his glorie For whosoeuer he be that through feare giues place to men They that sin against conscience for feare of men neuer yet tasted in truth how gracious the Lord is let him know for a truth that he hath not as yet rightlie tasted how gracious the Lord is Whilest we enioy the free vse of Gods word then let vs diligentlie exercise our selues in it that so we may arme our selues therewith against the time of need to the end the world may know that we haue not studied it as in a dreame Vers 14. * Or being dead they c The dead shall not liue * Or being slaine they shall not c. neither shall the dead arise * Or for this cause thou hast c. because thou hast visited and scattered them and destroyed all their memorie THe Prophet comes againe to speake of the wofull end of the wicked whose prosperous estate often disquiets and dismaies vs as we may see in the 37. Psal and in the 73.17 That our eies then may not be dazeled in the beholding of present things the Prophet threatens that their end shall be most wofull Others expound this place of the faithfull who seeme so to die in the eyes of the world as if they should neuer rise againe but it is very cleare that he here speakes of the wicked and reprobates which will euidentlie appeere by the contrarie to this which is added in the 19. verse For we haue in this place an opposition betweene the resurrection of the good and the bad whose estates would be little differing one from another vnlesse it should appeere that the one sort were iudged to eternall death Euery iudgement that lights vpon a reprobate in this life is a seale vnto him of his endlesse torment in the life to come and the other to a blessed and an euerlasting life Nay the wicked are not simplie condemned to eternall perdition but all the iudgements of God which befall them in this life are as it were the beginnings and seales vnto them of their endlesse torment for they can not be relieued by any consolation at all Why so Because they inwardly feele that God is their enemie Whereas we haue translated Slaine others reade it Giants but seeing the word Rephaim in many places of the Scriptures is taken for the slaine Psal 88.10 Prou. 2.18 9.18 21.16 it will agree best if wee take it so here otherwise the opposition would not be fitting That which followes For this cause hast thou visited them is put here by way of exposition for he shewes why the reprobates perish without hope of any restauration to wit because God hath determined to cast them away Now what can they expect from Gods wrath which is inflamed against them but death and perdition Vers 15. Thou hast increased the nation O Lord thou hast increased the nation thou art made glorious thou hast enlarged all the coastes of the earth THis verse is diuersly expounded for some think the Prophet shewes how the faithfull are not pressed with one affliction alone but are plunged ouer head and eares as it were in extreme miseries and yet can see no issue out of them Others expound it more simply thus O Lord thou hast inriched thy people with many benefits and so they think that the Prophet mentions those
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 coÌprehends 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 vpoÌ 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 requireâ 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 demaÌd 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
saith thou hast not made me drunke it answers to a phrase of speech in the Law where the Lord testifies that he felt a sweete taste in the sauour of the sacrifices not that he tooke delight in the killing of beasts but because by such helpes he meant to keep his people in true obedience Here on the contrary he saith that the people sacrificed not rightly because they defiled all by their impuritie As if he should say You haue affamished me as much as in you is in that you bring me nothing in sinceritie but that vvhich through your sinnes is corrupt and vvithout sauour Presently after the Prophet sets out the soulnesse of this fact in that the people were not onely carelesse in doing their seruices to God but which is worst of all indeuored to subiect the Lord their God to their will or rather to their disordered appetites and lusts Those who refer this place to Christ offer violence to the Prophets meaning aâd therfore the exposition which I haue vsed âeemes to me the most natiue God esteemâ neither of our labour not large expences in his seruice if the integritie of the heart bee wanting See Mich. 6.6 7 8. for the Loââ complaines that they haue inforced him ãâã beare an heauie burden in regard of their âinnes whereas they should haue submitte themselues to him in all reuerence and âith all good consciences for when we aduaâce our selues against God we doe by our insâlencie and rebellion make him as it were a seruant to our lusts Now hee expresseth this better when hee saith that hee hath been vvearied that is to say I haue swallowed many discontenâments in regard of the dissolute behauiouâ of my people for we wound and pierce him to the heart when we reiect his voice and will not indure that he should raigne ouer vs. But it seemes he alludes to that hee said crewhile touching the peoples vvearinesse in seruing of God which being set as opposite vnto the same it shewes that these rebels did much grieue him Vers 25. I euen I am he that putteth away thine iniquities for mine owne sake and will not remember thy sinnes The conlusion BY this exclamation the Lord puts an end to the former sentence as if he should say that he for his part can reioyce that he puts away the iniquitie of his people and holds them in freedome No man is saued for his merits that they can pleade no merit whereby to obteine this at his hands seeing they deserue rather to be seuerely chastised nay to be vtterly confounded Now he repeates one and the same thing twice that he might touch men to the quick for their vnthankfulnes for we are wont either to take vnto our selues or in some sort to obscure the honour which belongs to God only Those take the Prophets words in too naked a sense which thinke that God attributes vnto him here the authoritie and preheminence in pardoning of sinnes for he rather opposeth his mercie to all other causes as if he should say There is nothing moues me to shew mercie but only my free fauour and that Redemption therefore is wrongfullie attributed to Merits or satisfactions seeing I am the only author of it The summe is that the people were to continue their hope of returne because God was willing for his owne names sake freely to remit their sinnes and to worke their deliuerance The doctrine of remission of sinnes handled in this place In this place then there is handled the doctrine of the remission of sinnes It now remaines to see vpon what occasion for there is no doubt but the Prophet promiseth deliuerance in regard of Gods free grace And for this cause he rather spake of forgiuenes of sinnes Why God speakes rather of remission of sinnes then of redemption Simile then of Redemption for they being sore pressed corrected for their sinnes the cause was to be remoued ere the effect could cease A disease can not be cured till the matter which feeds it be first remoued so as long as Gods wrath stands vnappeased so long must our chastisements continue Therefore it is necessarie that this wrath be pacified and we reconciled vnto God before we can be freed from our afflictions This maner of speech therefore is to be well obserued against a childish distinction of the Sophisters who confesse indeed that God pardons the fault but they wrangle and say that we must satisfie for the punishment And hence haue proceeded Satisfactions Indulgences Purgatorie and infinite other inuentions But our Prophet speakes not only here of the fault but makes expresse mention also of the punishment which is likewise done away in regard their sinnes and iniquities were freely pardoned Which is yet more clearely prooued in that he addes this particle For mine owne names sake For it is certaine that this exception is opposed against all merits This exception opposed to merit As how That God respects neither our persons nor ought that is in vs vvhen he is to do away our offences but is moued thereunto by his owne free mercie For if he should consider any thing in vs he should then seeme to be bouÌd to vs and so the pardon should not be free For this cause Ezechiel expresseth the opposition I do not this for your sakes ô house of Israel but for mine owne sake Whence it followes that God is the author of forgiuenes and is also inclined freely to forgiue because he finds no cause at all in man vnlesse it be his miserie why he should do it And therefore I vvill not remember thy sinnes The Prophet added this for the consolation of the faithfull who by the feeling of their owne vnworthines might easily haue slipped into despaire For this cause he puts them in good hope and confirmes them in this confidence to wit That they should obteine remission of their sinnes and so be deliuered out of captiuitie notwithstanding their vnworthines Hence we haue to gather a very profitable doctrine to wit None can be assured of obtaining pardon vnlesse he rest vpon Gods free goodnes That no man can assure himselfe of obteining pardon vnlesse he rest vpon the free grace of God For such as looke to their works must of necessitie wauer and in the end despaire For if they were not besotted with grosse hypocrisie they would alwaies set their guiltines before their eies which would constreine them whether they would or no to doubt of Gods fauor Where it is said that the Ministers also do remit sinnes that is not repugnant to this place for they are witnesses of this free remission They vse this common distinction A distinctioÌ That God forgiues sinnes by his power and The Ministers by their office but because this distinction doth not sufficientlie explane the Prophets meaning it is best to hold that which I haue set downe to wit that God not only pardons sinnes by his power but also that all
for which cause indeed the foundations of Ierusalem are called euerlasting It is as much then as if he had said Before there vvere any men to forge or frame Idols I determined in my secret counsell to haue a Church which should indure for euer This people therefore is the most ancient and excellent of all others though others be before them both in yeeres and in dignitie For as all things were created for man so all men were made to serue the Church All men made to serue the Church yea there is not any nation whatsoeuer be it neuer so high or mightie which is not much inferiour For the Church is the body of Christ which far surpasseth both in age and excellencie The Church Christs bodie therefore shee is the most ancient and excellent of all We will not stand to recount fables Fables as the Iewes doe who affirme Ierusalem to be built from the beginning for the Prophet respects not beginnings of time here And yet wee must hold this principle A principle that the elect people are more honourable and ancient then the strange nations because they approch neerer vnto God who is the fountaine of eternitie Let them shew This permission giuen shewes that men shall but lose their time in looking for any answer from Idols touching the foretelling of things to come Idols vsed equiuocatioÌs and if they should yet their answers would proue nothing but impostures and words hauing alwaies a double signification wherewith they were sure to bee seduced that went to aske counsell of them as wee haue said heeretofore Vers 8. Feare yee not neither be afraid haue I not told thee of old and haue declared it You are euen my witnesses whether there be a God beside me or a * Or strong God that I know not ISaiah shewes now wherefore hee spake of the power of God to wit that hee might confirme the peoples faith for this is the conclusion which he gathers out of the former arguments A conclusion out of the former arguments Seeing the Lord is so powerfull and gouernes all things after the counsell of his own will therefore the people whom he hath taken into his protection haue no cause to feare In the next place hee repeates that which was said before to wit that God had not onely succoured the Iewes in hugger mugger in shewing himselfe at vnawares when none waited for his helpe but had also vpheld their faith by many prophecies and gaue them sufficient testimonies of his fatherly fauour so as his diuinitie was manifested to the vtmost For what should it profit vs to know that God both foresees and is able to doe all things The knowledge of Gods prescience and power shold little auaile vs if he manifested not the same for our good if he did not therewithall manifest the same vnto vs concerning our saluation Albeit then it is his pleasure that many things should be vnknowne to vs yet hee communicates so much of his counsels as is expedient and fit for vs to vnderstand The word Meaz signifies a long time or if any had rather take it otherwise it notes out an opportunitie or fitnesse of time for the Lord reueales his secrets vnto his elect when he sees the time to be conuenient But the first interpretation seemes to me the least constrained Wherefore you are my vvitnesses His meaning is as I haue touched before that the people could not pretend ignorance if they contented not themselues with one God seeing he hath so fully manifested himselfe vnto them that they might be the best vvitnesses of his diuine power What is the end of our knowledge then concerning Gods glorie Euen openly to vvitnesse the truth of God before men as hath been said before vnlesse we had rather be counted smotherers of that light which hee hath manifested vnto vs by his holy Spirit Moreouer we can be no lawfull vvitnesses of Gods truth if he confirme vs not by his truth for what validitie is there in his testimony who doubts of the truth which he is to professe Wee must therefore be both taught by Gods word if we will haue such a faith and hope as accomplisheth saluation He attributes heere vnto God the title of strength as in many other places because it is not enough to know the eternall essence of God vnlesse wee therewithall ascribe vnto him power strength Otherwise we should leaue him onely a bare and naked title as the vnbeleeuers doe who indeed confesse there is a God with their mouthes and afterwards attribute his power to this and that creature Vers 9. All they that make an Image are vanitie and their * Or desirable delectable things shall not profite them and they are their owne witnesses that they see not nor know therefore they shall be confounded THe Lord now on the contrarie shewes how miserable the Idolaters are which erre and vanish away in their inuentions being not fast grounded vpon his eternall truth to wit they are senselesse and void of sound iudgement And as he hath heretofore iustly condemned the ingratitude of the people if by the testimonies of Gods prescience and prouidence they were not incouraged to hope well so now on the contrarie he armes and fortifies them against the superstitions of the Gentiles The faithfull armed against the superstitions of the Gentiles But in regard the vnbeleeuers were many in number and flowed in forces and riches he denounceth that all is vanitie and to be short that all their goodly shewes would proue deceiptfull helps in the end By their desirable Desirable things he not only comprehends their Idols but also all their seruice vestments pomp and ceremonies which fooles are wont to honour them withall And he sets out these things by a very fit word for seeing the chiefe end of mans life The chiefe end of mans life consists in aduancing the true knowledge and worship of God wherein stands the maine difference betweene vs and brute beasts so must it be preferred before all things be they neuer so excellent to this I say we ought to referre all the thoughts and desires of our hearts It is not without cause then that the Scripture vseth this word when it speakes of Gods worship and seruice but it is vsed here touching a corrupt and furious zeale wherewithall Idolaters are caried away after their Idols and their seruices for this cause he saith that all their desirable things about which they spend so much time are both vaine and vnprofitable Oftentimes also this desire is compared to the filthie lust wherewith men are so bewitched or whollie blinded that they can not see their villanie nor yet obey common reason whereof we haue largely spoken in the first Chapter In that he addes themselues are vvitnesses some expound it that the Idols beare witnes against themselues and plainely teach what vanitie there is in theÌ so as they which perceiue it not
his people The holy one of Israel As if he should say This people was not elect nor separated froÌ other nations in vaine his meaning is then to set forth a testimonie of his power in this particular and that is the reason why he ioines this title holy vnto it Vers 5. Sit still and get thee into darknes ô daughter of the Chaldeans for thou shalt no more be called The Lady of kingdomes HE continues on the same argument still By how much the more the peoples deliuerance seemed incredible by so much the more is the Prophet forced to set it forth by sundrie descriptions and shewes that the end of the Chaldean Monarchy drawes neere But because this seemed somewhat incredible hee repeates the same thing in many words which he might haue dispatched in one sentence He vseth these descriptions then to set the thing done as it were before them Where he bids them sit still and be quiet it is in signe of shame and contempt And yet this silence may be opposed to her first estate wherein she reigned as a Lady for then she not only lifted vp her voice with authoritie like a Mistris but she caused her words to giue such a sound that the noise thereof terrified all the East Now the Prophet commands her to sit still and leaue her cackquet in regard her condition is so changed that where she was wont to speake so loude before she shall not dare now to mutter one word distinctlie from betweene her teeth Now in that he bids her enter into darknes I willinglie receiue the first exposition for those who are fallen from a prosperous estate into aduersitie sit downe and put their mouthes in the dust with shame and dare scarcely so much as gasp For thou shalt no more be called We know that this Monarchy had a large extent and was Lady ouer many great kingdomes for she was the head of all dominions it was needfull then that these poore captiues should be fortified with these promises and aduertised of Babylons ruine that they might be put in hope of their deliuerance Vers 6. I was wroth with my peopleâ I haue polluted mine inheritance and giuen them into thine hand thou didst shew them no mercy but thou didst lay the very heauie yoke vpon the ancient THis is a preuention A preuention whereby he admonisheth the Iewes as he often hath done heretofore that their captiuitie was a scurge inflicted vpon them by God for if the stroke had come from the hand of another then the remedie had not bin in him That they might be perswaded then that he which had smitten them was able to heale them he wills them to impute it to the desert of their owne sinnes that they were so hardly dealt withall yet he exhorts them to hope well in regard God was minded to keepe a measure in chastising of them and withall toucheth the cause why the Chaldeans should be ouerthrowne namely that God who is the iust reuenger of wrongs and iniuries hath much more iust cause to reuenge the outrages done to his people Besides in the first member he calles the Iewes to repentance in regard they had drawne all these euils vpon their heads by their owne offences Next he accuseth the Chaldeans for taking vp this occasion to exercise their crueltie as if one should flea a child whom the father had only commanded to be whipt with a rod. Whence it followes that the Chaldeans insulted without cause as if by their owne power they had subdued and led the Iewes captiue for they should be iustly punished in that they cruelly misused the prisoners whom they had vanquished Now whereas he saith that he was vvroth and therefore polluted his heritage let vs not thinke that hauing changed his mind he was so farre offended as vtterly to neglect the care of his people so as to thinke no more vpon his couenant no the contrarie plainly appeares as well by the euent as in that he vouchsafeth to call them his people notwithstanding the greater part became Apostataes from him and were iustly reiected of him as prophane But in speaking thus he had respect to his couenant for he had an eie to the foundation and originall whence they issued so as those who came of Abraham according to the flesh are reckoned for the people of God albeit there were very few which were his children by the right of adoption for all in a maner falsly challenged to themselues the title of Abrahams ofspring Thus the word vvrath in scripture is not to be attributed to any passion in God Wrath not any passion in God who euer desires the saluation of his people but vnto vs who prouoke him by our wickednesses For he hath iust cause to be angrie albeit he ceaseth not still to loue vs. God may iustly be angrie with vs and yet loue vs. He so prophanes his Church then that is to say prostitutes it and giues it vp as a pray into the enemies hands that neither do his elect thereby perish nor yet is his eternall couenant violated Nay in the midst of his wrath he remembers mercie Haba 3.2 and mitigates his blowes wherewith he smites his people and in the end will seuerely punish those that vexed them If the Lord pollute his Church then for a time if tyrants cruellie oppresse her let vs not be out of heart but let vs flee to this promise A consolation of great vse to wit that he who auenged himselfe vpon the insolencie of the Chaldeans will not let the rage of our enemies goe vnrecompenced Moreouer we are diligentlie to obserue that men ought not to abuse their victories to handle their prisoners hardly as often it falles out Shew no cruelties vpon the vanquished for when they cast off all humanitie they become like wild beasts and spare neither old nor yong men nor women when they haue gotten the masterie in a word they vtterlie forget their condition Now howsoeuer they abuse their power yet wee may resolue vpon it that God will meet with them in the end for such shall haue iudgement mercilesse as will shew no mercie Iam. 2.13 But it may be demanded how the Chaldeans could exceed the bounds which God had prescribed them Obiect was not God able to haue suppressed their rage And if he were not where is the truth of that sentence An haire of your heads shall not fall to the ground without the will of your heauenly father Luke 12.7 The answere to this is easie Ans for howsoeuer it was not in the power of the Chaldeans to passe their bounds indeed yet may we perceiue a more then brutish crueltie in them in that they indeuored vtterly to roote out these poore helplesse wretches who yeelded themselues to their mercie The Lord complaines by his Prophet Zacharie of the same vnrulines of prophane nations who violentlie rushed vpon his people to destroy them though his wrath was not much moued
if he sate idle in heauen or were fallen into a dead sleepe It is needfull therefore that the light of Gods word should alwaies shine before vs for the rectifying of our iudgements for wee shall alwaies misse the marke in considering of Gods workes vnlesse he giue light vnto our steps by the lanterne of his blessed truth The same thing often befalles many at this day which Isaiah bewailes touching his nation to wit that notwithstanding all admonitions yet they cease not to forge Idols which they adorne with Gods spoiles as it were The Apostles Peter and Iohn in their life time Act. 3.12 cried with a loud voice that they did no miracles by their own power or godlinesse Peter and Iohn made to worke miracles by the Papists now they are dead who protested they did nothing by their owne power being aliue and yet we see how the Papists whether they will or no yea as it were to vex them will burthen them now they are dead with infinit miracles Well howsoeuer God at this day foretelles vs not of things to come yet shall the Law and the Gospell be of no lesse force to condemne our vnthankfulnesse then if wee had seene the wonders whereof God shewed himselfe the author contained in the prophecies Vers 6. Thou hast heard * Or see all behold all this And will not yee declare it I haue shewed thee new things * Or from euen now and hid things which thou knewest not BY this wee may better discerne that the Prophet speaks of the captiuitie to come God spake plainly but we are dull of hearing and of the redemption that was to insue Wherein he as well prouided for the good of the people of his owne time as for theirs that were to succeede that so albeit those which then liued made no right vse thereof yet at least those that suruiued them being heereby admonished might amend For it often fals out that the word moues not such as are present nay they hauing heard it goe their waies and contemne it but their successors on the contrary receiue it with more reuerence Where he bids them behold some thinke the Prophet so propounds the euent of the thing as if he should say God neuer said any thing but the truth thereof hath manifested it selfe But I expound this word behold or See thus Seeing the Lord hath spoken it is thy dutie to thinke well of that he hath vttered and to giue diligent attention thereto Whence we may gather that our dulnesse is the cause why we suffer that which proceeds out of Gods mouth to fall to the ground and that many doe therefore couer themselues with the vaile of ignorance in vaine For the Lord speakes distinctly enough vttering to euery mans capacitie as much as is needfull for them to know if the auditors were but as attentiue as they ought and did aduisedly consider what is said But the Lord requires somewhat more of his people besides hearing and vnderstanding of his word to wit that they should publish the wonders whereof they haue had experience And thus vndoubtedly hee instructs his seruants vpon this condition that being taught themselues they should labour in the next place to bring others to confession of the same faith with them From now is as much as if he had said Note this day in which the Lord foretelles thee by my mouth that which thou knewest not for it cannot be apprehended nor foreesene by any humane coniecture Vers 7. They were created now and not of old And euer before this thou heardst them not lest thou shouldst say Behold I knew them Neither the peoples captiuitie nor deliuerance happened by chance THe Prophet shewes that hee disputes not about things knowne or vnderstood by long vse first to correct the pride which is naturally grafted in all men for they vsurpe vpon that which belongs to God onely and secondly that none should attribute the least iot thereof vnto fortune or to any second causes whatsoeuer Men vse many shifts to depriue God of his glory applying al their wits to see how they may part among the creatures that which is his proper right that they may leaue vnto him no more but his naked and bare titles Lest the people should imagin then that they were either ouercome by the power of the Chaldeans or set at libertie by chance therefore the Prophet so oft repeates that all is Gods worke Where hee affirmes that they heard not some expound that the people reiected Gods admonitions and would not obey the wholsome counsels which were giuen them But I thinke he meant another thing to wit that that which could not be knowne by humane reason of which also the Iewes were ignorant was so manifested vnto them that they could not well defraud the holy Ghost of his iust praise And this is euident enough by the scope of the text Vers 8. Yet thou heardst them not neither diddest thou know them neither yet was thine eare opened of old for I knew that thou wouldest grieuously transgresse therfore haue I called thee * Or a rebell a transgressor from the wombe THe Prophets meaning is A confirmation of that wherewith they were taxed vers 4. that the Lord hath not insisted so long vpon this matter without cause but hath been thus instant in exhorting the people to the end they might acknowledge that they were chastised and in the end deliuered from all their miseries by the immediate hand of God For they being of an obstinate nature might complaine that it was needlesse to trouble their heads with so many repetitions of one and the same thing The Prophet answers that it is no wonder seeing he hath to deale with a sort of transgressors and thus in other words he confirmes that which he said in the fourth verse touching the yron sinew The summe is that God knowing the peruersitie of this people omitted no good meanes to win them to his obedience by how much the more then they haue been conuinced by sufficient and infallible testimonies so much the lesse shall they be excusable before him Now hauing pulled off their vizard of holinesse to wit their glorying in the name of Israel as in the first verse hee imposeth vpon them a more proper name and flatly calles them rebels By the vvombe I vnderstand not their first estate by and by after they were separated to be the Lords people but from their deliuerance out of Egypt which was as a birth of the Church Exod. 12.21 But howsoeuer this people had had infinit experiences of Gods great goodnesse towards them yet they neuer ceased to behaue themselues disloyally against so good a benefactor nor to wax more and more vntamed so that hee had iust cause to tax them with the titles of rebels and traitors Vers 9. For my names sake will I deferre my wrath and for my praise will I refraine it from thee that I cut thee not off HAuing
pure conscience and that we haue no feare of him at all before our eyes Now they are wont to set forth the feare of God one while by the calling vpon his name another while by the obseruation of the Sabbath and sometimes by other workes But in regard that a man best knowes the certaine difference which is betweene the true seruice of God and hypocrisie by workes of charitie the Prophet keeps a very direct course in mentioning of them For hypocrites are very diligent in outward seruices and ceremonies and yet are full of enuie within They burst with pride and contempt of their brethren they burne with auarice and ambition neither can they easily be vnmasked whilst they couer themselues vnder the performance of outward ceremonies Such then must be examined by this rule euen as by a touchstone and thereby bee tried whether they haue the true feare of God in them or not We may well bee deceiued indeede if we will iudge of the godlines of a man by the second Table onlie but if any man shall exercise himselfe in the duties of the commandements of the first Table which are testimonies of godlines and of the seruice of God then must he be brought to this triall to wit whether hee walke without deceit with his brethren whether he abstaine from wrong and violence whether he be true in his word and promises and whether hee carrie himselfe louingly towards his brethren And this is the cause why Iesus Christ saith that Mercy Iudgement and Truth are the principal parts of the law when he reprocheth the Pharisies for laying aside the care of true iustice in that they pleased themselues onely in pettie things tithing Mint Anis Cumin Mat. 23.23 By faith in that place he vnderstands fidelity which we commonly call loyaltie and by Iudgement all vprightnes when wee render to our neighbour that which to him appertaineth not suffring him to bee wronged by others but helping him as farre as we are able But if these be the principall parts of the law Obiect in what degree shall we place the commandements of the first Table Ans I answer that they still keepe their order and dignitie but by these of the second which Christ straightly requireth whereupon hee also insistes the hypocrisie of hypocrits is chiefly discouered so as a man may more plainly discerne thereby whether the true feare of God be in any one in truth or not And in the same sense must that be taken where it is said I wil haue mercie and not sacrifice Hosea 6.6 1. Sam. 15.22 Matth. 9.13 12.7 For mercie is a declaration and proofe of true pietie Moreouer because it is a true demonstration of loue it pleaseth God of it selfe but sacrifices please him for another end Now it appeares sufficiently as I thinke why Isaiah rather mentioneth here the doing of good to our neighbours then faith or calling vpon God his name as also why the Prophets doe speake so diuersly when they meane to bring hypocrits backe to the true seruice of God and to shew it forth by the outward fruits Though your sinnes c. This is as much as if he should haue said I accuse not innocent persons neither take I pleasure to pleade thus with you but know that the cause is great that makes me thus vrge and accuse you For hypocrits are wont to quarrel with God as though he dealt too sharplie with them or as though he were vnappeaseable Yea in their obstinacie they find out this excuse That it is in vaine for them to endeuor to returne into fauour with God And if all excuses faile them yet notwithstanding they haue this shift That they ought not to be pressed so neere and that men must be borne withall in some things yea euen the best of all Therfore the Prophet preuents them and brings in the Lord speaking thus For my part if neede require I refuse not to pleade with you for thereby it shall appeare that your obstinacie is the cause why we are not at vnitie together bring with you therfore cleannes of heart and then all our strife shall cease I would not stand to pleade with you if you would offer me the sacrifices of an vpright heart Now from hence wee may gather a wonderfull consolation namely that God pleades not with vs as if he meant to pursue vs with rigor For if we would earnestly conuert and turne to him hee would by and by receiue vs into fauor blot out the remembrance of all our offences so as he would not call one of them into account For he is not like men of whom one cannot obtaine pardon for the least offence that shall bee committed against them Nay on the contrarie he is readie to cleanse and pardon vs so farre off is it that we haue any cause to complaine of his ouer great rigorousnes For he conteÌts himselfe with the cleannes of the heart and if there be any sinne that breakes out besides our purpose he forgiues it by pardoning such as haue prouoked him Vers 19. If yee will consent and obey yee shall eate the good things of the land ISaiah still pleades the cause of God against the people and in briefe affirmes that all the calamities which the people susteined ought to be imputed to their owne default and that they were to blame themselues for not recouering a more happie and comfortable estate Why so Because God for his part is alwaies readie to pardon their sinnes if they harden not their owne hearts against him But for as much as it seemes that the Prophet placeth felicitie here in the will and power of man Obiect the Papists contend with open mouth that men haue power of their owne free mouing to doe good or euill Is it so Ans As if God discoursed here how great the abilitie of men is when hee accuseth their obstinacie But he should then say in vaine Obiect if yee will consent if so be it were not in their power I answere Ans that howsoeuer the choice bee not in our owne power as they would make vs beleeue it is yet God iustly chargeth sinners to be the voluntarie authors of their euils because they pull downe the wrath of God vpon their owne heads willingly and without constraint I grant then that it is a speciall gift of God for a man to endeuour to doe good but it is also as true that the wickednes of reprobates hindreth them from applying themselues thereunto and therefore that al the fault of their hardning abides and remaines in themselues And hereupon dependes this reproach namely That the people might haue had an happie issue and a comfortable life if they would haue become teachable and obedient to God For seeing that of his owne nature hee desires nothing more then to doe good we may iustly impute it vnto our owne malice and vnthankfulnes that this liberalitie which hee daily offereth comes not vnto vs. On the contrarie he addes
forth thorowout all the world euen to lift vs vp into the heauens from thence the Maiestie of God shined Lastly because it was the sanctuarie of God it surmounted aboue all the world in height of excellencie Now we must note the vse of this prophesie namely that Isaiah meant to set before them a consolation whereupon they were to stay themselues in their captiuitie that howsoeuer the Temple should be destroyed and that the sacrifices should cease yea and all things should fall to the ground yet notwithstanding this hope should encourage the faithfull and that in this horrible confusion they should thus thinke True it is that the mountaine of the Lord is now desolate but yet shall shee haue her seate there againe so as the glorie of this mountaine shall surpasse the glorie of all others To the end then that they should not doubt of the euent hereof the Prophet hath pictured it forth here as in a tablet wherein they might behold the glorie of God For although the mountaine continued then safe yet was it in a manner detestable because it was brought to a miserable desolation hauing lost all her glorie in regard that God himselfe had forsaken it But the faithfull were to behold not these ruines but this vision It also sufficiently appeares by that which followes why hee speakes so highly of the exaltation of this mountaine of Zion because from thence came forth the Gospell wherein the Image of God shined Other mountaines might surmount it in height but because the glorie of God did appeare vpon it in an higher degree therfore it was also necessarie that the mountaine in which he manifesteth himselfe should bee exalted aboue others He doth not praise the mountaine of Zion then in regard of it selfe but in respect of her ornament or glorie wherewith also all the world was to be beautified Vers 3. And many people shall go and say Come and let vs goe vp to the mountaine of the Lord and to the house of the God of Iacob and hee will teach vs his waies and we will walke in his paths for the law shall goe forth of Zion and the word of the Lord from Ierusalem IN the former verse he had briefly touched the cause from whence such an excellencie should come vnto the mountaine of Zion to wit because all nations should flow vnto it as if the riuers should ouerflow with ouermuch abundance of waters now he declares the same thing adding also the reason of it For one might demand vpon what occasion so many sorts of people should flow thither by bands from countries so farre off He saith then that they shall come thither for no other end but to serue God But in the word Manie there is an antithesis for he signifies that there should not be one nation onely as before which should yeeld obedience vnto the true worship of God but that those which were altogether strangers should come to consent with like agreement in religion with theÌ as if he should say The Church which before was shut vp as in a corner shall now be gathered out of all parts Hee hath put many then for diuers For it is certaine that he meant not to lessen that which he had said ere while of all nations Further although this was neuer fulfilled to wit that all the people of the whole world hauing left their countrie should assemble to Ierusalem notwithstanding because the doctrine of the Gospell by which God did there gather to himself a Church indifferently from out of al the world came forth of this mountaine of Zion hee well affirmes that those who embraced the couenant of saluation with one consent of faith and ioyned themselues to one only Church should come thither The agreement also which is betweene the figures of the law and the spirituall worship is to be noted such as it began to be after the comming of Christ And they shall come First hee signifies by condition of the new Church is aboue the old because in it God appeares to be King in the person of his Sonne Againe hee also confirmes the vocation of the Gentiles for Christ was not sent to the Iewes onely to raigne amongst them but also to haue iurisdiction ouer the whole world Rebuke the people The word Iacach doth sometimes signifie to expostulate sometimes to correct also to prepare or make readie But in this place the receiued interpretation doth very well agree whereas the Prophet doth speake concerning the reformation of the Church For there is neede of correction that we may learne to submit our selues vnto God For by reason of that rebellious nature which is inbred in vs wee shall neuer profit in the word of God vnlesse we be brought vnder by violence Therefore Christ also Ioh. 16.8 from hence takes the beginning of the Gospell namely that the world might be reprooued of sin Now that the doctrine might not want increase Isaiah shews that the stubburnnes of our flesh must be broken and therefore hee assignes vnto God the part of a Iudge rebuking that hee might examine our life and by condemning our vices might reforme our manners for the better And truely we see that the Gospell is of small force but where the iurisdiction of the holy Spirit beares rule which doth bring men vnto repentance They shall breake their swords Now hee addes the fruit which should come from thence when Christ shall gather the people and nations together vnder his gouernment There is nothing more desireable then peace but although all seeme to desire it yet euery one troubleth it by his foolish lust pride couetousnes and ambition is the cause that some do cruelly rise vp against others Because then that men are naturally carried away by their euill affections to trouble and ouerthrow all things the Prophet promiseth here that such a mischiefe should bee redressed The Gospell not only sets God and man at peace together but man with man also For as the Gospell is the doctrine of reconciliation which takes away the discord betweene God and man so also it pacifies and brings men to vnitie one with another The summe is that Christ his people shall be meeke and hauing trodden crueltie vnder their feete shall studie to liue peaceablie But they haue done vnfitly which would restraine this to the time wherein Christ was borne because that after the battaile Actiaque the Temple of Ianus was shut vp as it appeares by the histories I confesse indeed that this peace which was vniuersall in the Romane Empire was as it were a signe of that eternal peace which we enioy in Christ But the Prophet meant to say more to wit that Christ so reconcileth men to God that all deadly warres being thereby appeased there should thereupon follow a healthfull peace among them For if Iesus Christ bee taken away we are not onely estranged from God but wee haue open warre continually with him which will iustly returne vpon our owne heads
be no man which will take the charge of gouernment vpon him although he shall be entreated so to doe Surely ambition hath the swinge so for the most part amongst men that the greater part doe alwaies thirst and long for headship and that with enuie one ouer another yea they aspire many times to get it with hazard of their liues For euen in all times we shall see that the greedie lust to reigne and rule hath shaken the whole world and there is not the meanest village in which some are not to bee found who would be right glad to haue power and authoritie giuen them to command the rest so much is flesh and blood prone by nature to be couetous of honour Things are come to a very low ebbe when men refuse to beare rule Whence wee may perceiue that all things are brought to an extreame exigent when such a dignitie is not onely contemned but also reiected with a disdainefull refusall For the calamitie is extreame and past cure when men begin to flee and auoid that which they were wont naturally to couet But for the fuller amplification of the matter the Prophet sets other circumstances before vs to wit that the Iewes shall rather cast off all sense and feeling of mercie and humanity then to take vpon them the charge of gouernment If any should refuse to rule in a strange countrie it may bee it would not seeme strange at all but when we speake of the preseruing of our brethren it is too vncurteous a dealing to refuse so honorable a charge It is a signe then of an extreame desperatenes when he vpon whose faithfulnesse his brethren doe rest themselues and whose aide and succour they wait for and desire reiects and casts all desire of rule and authoritie from him And therefore also they haue been wont to chuse those for Princes who are rich or at the least it is very seldome that gouernment is committed to any but such as are of a competent sufficiencie lest their pouerty should expose them to contempt and disdaine or else draw them to vse vnlawfull shifts This circumstance is also added to wit that although they bee sufficient to beare the burthen yet they shall nor accept of it as if hee should say that not the meane and base people shall refuse the place of gouernment onely but euen the greatest and best furnished also Moreouer the verbe shall take hath a great emphasis in it for it is altogether as much in effect as to lay hands vpon him to arrest him as if Isaiah had said Those who shall seeke a Prince shall not proceede therein by allurements nor intreaties but there shall bee a multitude full of tumult where they shall endeuour to lay hands vpon some one or other by violence and shall force him to take the charge of gouernment vpon him And there is no lesse weight in the last circumstance when he addes This scattering shall be vnder thy hand that is to say At the least if there be left in thee any sparke of mercie or humanity put forth that strength thou hast to helpe vs in this our extreame misery For when a troup of men are as a scattered flocke asking succour at the hands of one of their brethren as at their pastor and shepheard yea pitifully bewailing their scattering their hearts are harder then iron or flint who will not then lend their helping hand for their helpe Some translate Let thy hand be vnder this scattering to wit to susteine it as if there were therein some amplification in the Prophets words Vers 7. In that day he shall sweare saying I cannot be an helper for there is no bread in mine house nor clothing therfore make me no Prince of the people BY the word To sweare he expresseth a vehement refusall and a resolute denial For often it falles out that he who in the beginning excused himselfe and made shew to bee vnable to doe any thing yet at the last being intreated doth yeeld to that which is requested of him but he who refuseth any thing and that by way of an oath giues them that haue sought his helpe no hope that hee will euer fulfill their desires for he hath resolued to continue his purpose And it may be also that the particle in that day signifies as much as incontinently that is without pausing any thing at all or making any longer coÌsultation about the matter But because it may also be taken to signifie a time full of calamitie I do not gainesay this latter There is no difficultie as touching the Prophets meaning onelie he purposed to say thus much in effect that there shall be no refuge nor fit remedie to restore this wofull dissipation Although the expositors doe interpret this hebrew word chobesâh diuersly yet I agree willingly with them who thinke it should be a similitude taken from Surgeons because there is nothing more fitting thereunto And it is all one as if some bodie being called to heale a sicke man he should answere I am no Physitian or the nature of the disease is so incurable that it is impossible to heale it The coniunction copulatiue Vau which follows afterwards is put to note out the cause of such a deniall as if he should say I assure you I haue no power to do it His meaning is then that the estate of this people shall bee so desperate that there shall not a man bee found who dares giue order to redresse their wants no not when things shall bee driuen to a narrow pinch Vers 8. Doubtles Ierusalem is fallen and Iudah is fallen downe because their tongue and works are against the Lord to prouoke the eyes of his glorie HEre the Prophet shewes the cause of this ruine lest it might seeme that God were cruell in chastising his people thus sharply Now it is as much as if he had said This people doe perish most iustly seeing they haue so many waies hardned their harts against the wrath of the Lord. And hereby he cuts off all complaints For we know how audaciouslie the world rageth when it is chastised more then ordinarily it is wont to be Now he saith they were readie both in words and deeds to commit all sorts of euils Hee speakes also of the destruction of the citie as of a thing presently acted albeit the time past may bee taken for the time to come as oftentimes it is To prouoke to wrath This manner of speech amplifies the fault shewing that of set purpose they meant to prouoke the Lord. For the things that are done before our eies doe very much offend vs especially if they be displeasing vnto vs. Wicked men mocke with God as if they could beguile him But because nothing can be hidden from him be it neuer so secret Isaiah reprocheth them that in his presence without blushing they ouerflowed in committing their wickednesses The epithite glory is also to be marked for it is a signe of more then a furious
thereof are men famished and the multitude is dried vp with thirst I Allow not the exposition of some interpreters namely as if the people fell into many vices through ignorance and error because the teachers had their mouthes shut vp which in the end was the cause of their ruine No he rather sets himselfe against a grosse and voluntarie ignorance as if hee should say They drew their destruction vpon themselues by their owne follie The sence is then that the people shall perish because they had despised instruction whereas they might haue been at their ease if they would haue beleeued good counsell And therefore the Prophet expresely saith My people because they were seperate from other nations by a singular priuiledge to the end they being kept and guided vnder God might hold a right manner of good life As it is said in Deut. 4.7 What nation is so great that hath ordinances and lawes so righteous or to whom the gods come so neere vnto them as the Lord thy God is neere at this day vnto thee This shall be your wisedome and vnderstanding in the sight of all the people to heare your God Such profanenesse therefore greatlie agrauates the crime that this people should bee starke blind in the midst of so great light And therfore this accusation namely That the people which God had taken into his charge should bee without knowledge was very grieuous For the law was euery way sufficient for the direction of their whole life seeing it is a shining light amiddest the common darkenes of this world And therefore it was a monstrous thing that the people would not giue themselues to walke in the way which was set before them but rather wilfully cast themselues headlong into destruction The Prophet now to their reproch telles them that they ought to impute all the calamities wâich they indured to their owne default because they refused to bend their eare to God who would so faithfully haue taught them Whereas some expound the word Captiuitie by a metaphor it seemes too strict because the Prophet here describes the punishment wherewith God did smite this people in part and wherewith hee determined to smite them afterward to the end hee might plainely shew that the people was miserable by reason of their sin as if they had in a manner wished the curse of God to fal vpoÌ them When the Prophet made this Sermon there were some of the tribes gone into captiuitie alreadie Also the destructions of both kingdomes did approch And therefore the Prophet speakes as if they had been all now presently in Babilon Lastly he addes another scourge to wit that not onely the common people but also the most excellent among them should be dried vp with famine and want wherein the vengeance of God would be the more apparant For it was an horrible spectacle to see the rich and chiefe men in whom consisted the credit of the whole nation to wander vp and downe dying for hunger And yet God passed not measure in executing so rigorous a iudgement vpon them because wee must alwaies haue an eie to the roote of their ignorance to wit that the Iewes were become wholly desperate so as they obstinately reiected the light of the heauenly doctrine Yea they stopped their eares against the Lord when he was readie to performe the office of a good master in teaching them From hence wee gather a very profitable doctrine namely that the fountaine from whence all plagues doe flow is because we cannot endure to bee taught by the word of God And that is the principall thing which the Prophet would haue vs to marke But some may aske whether ignorance be the cause of all euils Obiect For we see that many offend not so much of ignorance as of rebellion and although they see what is right yet notwithstanding they will not follow it Whence it followes that they sinne wittinglie and not onely of ouersight Ans I answere that ignorance is sometime neere and sometime further of that is This man wants the meanes and the other hath the meanes as they say Ignorance is said to bee neere when men deceiue themselues vnder some pretence A simple ignorance and affected ignorance and do wittingly blindfold themselues That which is farre off is when men reiect the principles whereby they ought to take direction for the rule of their life For they ought to looke directly vnto God and his will But when they despise it they are rebellious and obstinate yet notwithstanding such are ignorant because they will not learne but reuolt from the foundation And yet that ignorance excuseth them not which they willingly imbrace in reiecting such a teacher Wherefore this sentence remaines sure that the people are diuers waies afflicted because they knew not God neither would suffer themselues to bee taught by him Vers 14. Therefore hell hath inlarged * Or his soule it selfe and hath opened his mouth without measure and their glorie and their multitude and their pompe and hee that reioyceth among them shall descend into it BY this verse the Prophet ment to presse those with feare which were growne too secure and were nothing mooued with any threatning whatsoeuer For although the captiuitie was an horrible thing and the famine also yet was the stubbernnes and blockishnes of this people so great that they laid not these fearefull signes of God his anger nigh their hearts in good earnest as they ought to haue done And therefore Isaiah threatens some thing yet more fearefull to wit that hell had opened his throate to deuour them all I said erewhile that this which is here said of the time present ought partly to be referred to the time to come The Prophet also speakes not rashly as of things cleere and manifest And he would present the thing as it were before the sight of the people to the end they might behold that with their eies which they could not bee brought to beleeue Moreouer as in comparing hel or the graue to an insatiable beast so by the soule he meanes the belly whereinto the meate descends The summe is that the graue is as a large and deepe gulfe which by the commandement of God opens her throate to deuoure men adiugded to death You see then that this prosopopei or faining of persons hath much greater vehemencie in it then if he had said that all were iudged to die The multitude He ioyneth the base and noble together to the end none should flatter himselfe with hope of escape as if he should say death shall consume you with all that you haue namely pleasures riches and pompe together with all things else wherein you place your confidence This then is a confirmation of yâ former sentence And this particle Therfore Or for this cause is alwaies to be obserued For the people imputed the cause of their calamities to fortune or rather howsoeuer it were they were hardned vnder the corrections of the Lord.
is nothing more vile and base as we haue said then for a man to proue his force in deuouring and swallowing in meates and drinks and thus to wrestle against himselfe by cramming in as much meat as his belly will hold Such men hold no rules of sobrietie neither do they know why God nourisheth them We eate and drinke to vphold the body and not to ouerthrow it We liue to serue God and to bestow our strength in the helping of our neighbours turne but when men endeuor not to preserue their strength by these meanes but rather ouerturne it by prouing how much they can beare it is certaine they are become worse then brute beasts Verse 23. Which iustifie the wicked for a reward and take away the righteousnesse of the righteous from him HE reproues a corruption which was then rise in iudgement seates and shewes the cause why there was no iustice kept in them Exod. 23 8. Deut. 16.19 to wit for that gifts had place and were in account For auarice blinds the eyes of the wise and peruerts all order of iustice and right yea euân in those who otherwise beare some good affection thereunto Obiect But some may obiect that iudgements are peruerted by many other meanes then by presents only seeing that hatred friendship loue and other sinister affections doe very often blind the vnderstanding Ans This is very true but the Prophet aimed at that which falls out for the most part yet notwithstanding meant not to spare the vices which he expressed not By whâse example good Teachers ought to be wise and well aduised in considering and correcting those vices which carrie the chiefe swinge among the people and aboue all to insist vpon those which they see to be most in vse by wicked custome Now this corruption whereof mention is made in this place is the most frequent of all others in iudgement seates and therefore the Iudges which would iudge iustly ought to take diligent heed they auoid it Neither must we giue eare to those Iudges who denie that presents are giuen them to that end or who say that although they receiue them yet notwithstanding they will giue vpright iudgement Where gifts haue place there all loue of iustice must needs be corrupted for where gifts haue place there needs must all affection of equitie and iustice be corrupted neither can it be possible that thine affection should not be most inclined to him of whom thou hast receiued thy reward To conclude let vs giue eare vnto the Lord who saith that rewards blind the eyes of the wise Deut. 16.19 and peruert the words of the iust lest in doing otherwise we will seeme to be wiser then God himselfe Vers 24. Therefore as the flame of fire deuoureth the stubble and as the chaffe is consumed of the flame so their roote shall be as rottennes and their bud shall rise vp like dust because they haue cast off the law of the Lord of hostes and contemned the word of the holy one of Israel THat it might not seeme he hath cried out so oft without cause he shewes againe how great and horrible punishment is neere to this people and denounceth an extreme ruine against the obstinate because they would not be brought into the way but obstinately resisted against the heauenly doctrine now he vseth such figures as were fit to expresse his meaning and also such as touched them neerer to the quick then if he had spoken plainely without them He begins with a similitude and forthwith ends with a metaphor in attributing a roote and bud to the people as to a tree for by these two words he comprehends whatsoeuer force was in the people were it open or hid and saith that all of it should perish For euen as when the roote which giues strength vnto the tree and susteineth it begins once to rot then the tree decayeth so he threatens destruction to this people and tels them that all their strength is wasted and consumed But he shewes not now as heretofore the particular kinds of wickednesses by which they had prouoked the wrath of God He only addes the generall cause to wit the contempt of the law of God because as we all know that is the fountaine of all euils He also amplifies the fault greatly that in as much as the will of God was manifested vnto them in the law they could not say it was by ignorance or error but of set malice that in shaking off the yoke of God they gaue themselues the raines to all licentious libertie which was all one as if in reiecting a most louing father they should giue ouer themselues to be vassals and slaues to the diuell Adde withall that he accuseth them of a generall reuolt as if he should say they were not rebellious against God in one kind only but they wholly forsooke the Lord as disloyall apostataes Moreouer that they did not only despise the word of God but he complaines of a thing more horrible to wit that the word was become abominable vnto them or that they reiected it with a wicked despitefulnesse If so be then that the contempt of the law of God be the welspring head and perfection of all euils there is nothing we are more to feare then that Satan should so preuaile as to turne vs aside from the reuerence of it And if we be subiect to some faults yet let vs suffer at the least that the medicine may be applied vnto them vnlesse in reiecting thereof proudly and maliciously we meane to draw eternall perdition vpon our owne heads Vers 25. Therefore is the wrath of the Lord kindled against his people and he hath stretched out his hand vpon them and hath smitten them that the mountaines did tremble and their carkases were torne in the midst of the streets and for all this his wrath is not turned away but his hand is stretched out still IN this verse the Prophet repeates the former iudgements whereof the Iewes had experience alreadie and shewes that they be not yet at an end but that far worse punishments are prepared for them vnlesse they returne into the right way I confesse indeed that the time past is often changed for that which is to come but the words of this text will best agree so for he propounds two distinct things coÌcerning the obstinat rebellioÌ of this people first how God had alreadie chastised their iniquities Secondly seeing there was no signe of repentance that he hath yet other scourges readie to correct their wickednesses Thirdly hee shewes what these scourges are and tels them that the Assyrians shall come as soone as the Lord shall but hold vp his finger yea that they shall come at his only hissing As in verse the 26. This is the Prophets meaning Whence we may gather that as soone as a people hath escaped one calamitie they forget their chastisements and neuer thinke more of the iudgements of God and although experience
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 becauâe the Lord had stâetched 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 aduânture but are manifest signes of God his dispâeasure 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 themseluâs 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 sensâlesnes 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 sâretched 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 tâmes 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 Isâael 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 appearaÌce 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 waââer not we must oppose this stay namely that the office of teaching was committed to Isaiah that in casting abroad the seed of life it should bring forth nothing but death as also that mention is not made heere of that which befell once but it is a prophesie of the kingdome of Christ as shall be said anon Furthermore the circumstance is to be noted that Isaiah was not sent to all but only to the Iewes wherefore there is very great vehemencie in the particle demonstratiue Hinneh as if he should say The people whom the Lord had speciallie chosen heard me not but shut their eyes in so manifest a light Therefore let vs not maruell if whilest we speake to those who brag of the name of God it happens to vs euen as if we told a tale to deafe eares True it is this is a sharp message that the Prophet should say he is sent of God to stop vp their eares to shut their eyes and to make their hearts fat because it seemes these things are nothing agreeable to the nature of God and that therefore they are contrarie to his word But we must not think it strange if God auenge himselfe vpon the malice of the people by such an extreme blinding of them In the meane while the Prophet hath shewed heeretofore that the cause of this blindnes was in themselues For in commanding them to hearken he testifies that there is a doctrine fit for their instruction if they would shew themselues teachable and that the light is offred to enlighten leade them if so be they would open their eyes All the fault then is imputed vnto the people because they reiected so wonderfull a blessing of God Whence the solution of the difficultie which we touched a little before is more apparent I grant it seemes very hard at the first blush that the Prophets should make the hearts of men more hard seeing they bring the word of God in their mouth by which as by a light men should lighten and order their paths Psal 119.105 And we know that Dauid giues it this title Psal 19.9 It is not the office of the Prophets then to blind the eyes but rather to open them And heereafter this word is called perfect wisedome Chap. 8. Obiect How comes it to passe then that it takes away mens vnderstanding and makes theÌ dullards Rather the hearts which were before of stone iron and steele should hereby be mollified how can it be then they should be come the more obdurate Ans I answere as I haue touched alreadie that such blindnes and hardening proceeds not from the nature of the word but is by way of accident and it ought to be attributed to the wickednes of men For euen as they who haue sore eyes can not accuse the Sunne for hurting them with the light thereof nor hee which hath a weakenes and fault in his hearing a cleere and very loud voyce which he can not beare Similies lastly as he that is of a weake capacitie is not to be offended with high and difficult things which he is vnable to comprehend So likewise the wicked can not accuse the word of God that they become the worse after the hearing of it Seeing then that all the fault is in themselues because they do not giue it accesse into their hearts what wonder is it if that which was appointed for their foode do become their bane For it must needs be that the disloyaltie and infidelitie of men should be punished in this maner The punishment of infidelitie to the end they should feele death from that whence they might haue receiued life and darknes from thence whence they might haue receiued light lastly all noysome and hurtfull things froÌ thence where they might haue had the fulnes of all blessings to saluation Which is diligentlie to be noted because there is nothing more common with men then to abuse the gifts of God and whilest they make theÌselues beleeue they are very innocent anon they deck themselues with other meÌs feathers But they are doubly wicked in as much as they applie not those things to their true vse which the Lord hath giuen them in trust but haue also prophanely and miserably corrupted them S. Iohn alledgeth this place to set out more plainely the obstinacie of the Iewes True it is that he recites it not word by word but yet he explanes the meaning thereof sufficientlie And therefore could they not beleeue saith he because Isaiah said he hath blinded their eyes and hardened their hearts Notwithstanding this prophesie was not the cause of their vnbeliefe but the Lord so foretold it because he foresaw they would be such Now the Euangelist applies that to the Gospell which was practised vnder the law and teacheth therewithall that the Iewes of his time were depriued of reason and vnderstanding because they were rebellious against God Although if any should aske the first cause we must come to the predestination of God But because this counsell is hidden froÌ vs we must not be curious in searching into it For the reason of God his eternall counsell apperteines not to vs but we must looke to the cause which is before our eyes to wit their rebellion by which they made themselues vnworthie of so many and great benefites S. Paul also shewes from this place not once but often that all the cause of their blindnes remained in themselues Act. 28.27 Rom. 11.8 They saith he haue made their eares heauie and
stopped their eyes So that which the Prophet attributes heere to doctrine that the Apostle attributes to the wicked affection of this people who were the cause of their owne blinding Act. 28. Ioh. 12.41 S. Paul brings in the holy Ghost speaking in this place S. Iohn saith that Isaiah spake thus of Christ after he saw his glorie Whence it appeeres as we haue said heretofore that this God which filled the whole earth with his glorie was Christ But Christ is not separate from his Spirit It is to very good purpose then that S. Paul hath referred this place to the holy Ghost for although God did represent himselfe to the Prophet in the liuely image of his Sonne yet is it also certaine that whatsoeuer he represented vnto him was whollie shed into him by the power of the holie Spirit Now let the wicked barke against vs while they will with their blasphemies and blame our doctrine because the world is made the worse by the preaching of it yet shall they gaine nothing thereby neither yet be able to diminish the least tittle of the authoritie thereof for they must forthwith condemne God himself when they condemne his doctrine but their slanders can not let that his iustice should not appeere or that he should not preserue that and vs also blameles That they conuert not Hee heere cleerely pronounceth that he sent not the Prophet to saue the people but rather to destroy them Obiect But the word of God in it self is healthfull and at least necessarie it is that there come some fruit from the preaching therof which may profit some although many lose the fruit of it by their owne infidelitie I answere Ans mention is made heere of the whole bodie which was alreadie destinate and vowed to destruction for there are alwayes some whom the Lord hath exempt from this generall perdition The word was powerfull to saue those and did truly bring forth his effect but the common state being sunken deepe in rebellion and infidelitie perished Whereby we also see that the word of God is neuer so hurtfull that there should not be some few which feele saluation by it and haue triall thereof effectuallie But wee are to note from the order and course of the words that repentance is the beginning of healing First of all then let vs see what he meanes by this word healing He referres it to the rods and scourges of God wherewith the people had been humbled for their sinnes Now the cause of all the euils which we endure is our rebellion against God but when we repent and that he shewes vs the light of his countenance then the rods wherewith he chastised vs are cast into the fire and thus we are healed This order ought to be diligentlie obserued of vs by which it very well appeeres whereat the Lord aimes in inuiting vs to come vnto him as also what drift the holy doctrine hath to wit Mat. 3.2 that we might be conuerted Behold here then that part of the Gospell Do penance or Repent Afterwards by offring vs reconciliation he promiseth remedies for all euils not only against the bodie but also against the soule But if we receiue not so excellent a fruit of the word of God if we be not reconciled vnto God as soone as the word sounds in our eares we haue cause to blame none but our selues because the fault whollie remaines in vs. And in very truth that which the Prophet recites heere is a strange thing and as it were against nature to wit that she were vtterlie perished As often then as this falles out let vs yet be fullie resolued thar there is still a sap hidden within which howsoeuer it appeare not by and by to our eyes will yet shew forth his fruit in the end Now this sap is hidden in the word of God by which only the Church is vpheld Holy seed Heere he shewes what this substance is to wit the small number of the faithfull which he calles a holy seed For he meanes the elect which should be saued by the free mercie of God and should be reserued from this captiuitie because that this banishment was as it were the purgation of the Church whereby the Lord tooke away the wicked who being cut off he gathered vnto himselfe a very small people but yet truly sanctified Some referre this to Christ but this exposition seemes too farre fetched it will agree better if wee referre it to all the faithfull because the holy seed is the substance of the Church THE VII CHAPTER Vers 1. And in the dayes of Ahaz the sonne of Iotham the sonne of Vzziah king of Iudah Rezin the king of * Or Syria Aram came vp and Peka the sonne of Remaliah king of Israel to IerusaleÌ to fight against it but he could not ouercome it THere is heere recited an excellent prophesie of the wonderfull deliuerance of Ierusalem euen when it might haue seemed wholie desolate Now the Prophet recounts all circumstances to the end by them the miracle might be the more admirable that it might cleerely appeere how the Citie was preserued by the meere goodnes of God and not by any policies or power of men For this people were so vngratefull that vnlesse after the deliueraÌce all these things had been brought to their remembrance one after another they could not vnderstand how they were deliuered by the hand of God And few there were who in the present danger waited vpon that which Isaiah had promised because they iudged of the publike state of the kingdome and of their own also according to that which they saw with their eyes To the end then hee might lay forth the excellent benefit of God he sets all circumstances before them that so they might acknowledge out of how great danger they were deliuered when God freed them out of their enemies hands As touching our selues let vs know that this mercie was shewed to a people vnthankfull to the end the Church might be preserued and that Christ at the last might appeare We must note that the Prophet speakes of the second warre which Rezin Pekah made and this we shall more easilie gather out of the holie historie for in the first warre Achaz was ouercome and a great multitude led into captiuitie who in the end were brought back by the Israelites when the Prophet had in the name of God commanded it should be so done 2. King 16.5 And againe the kings of Syria and Israel raised an armie and assailed Achaz because it was thought they had so spoiled them by the first warre that they had left them no power to resist Whereas then he makes mention of the second warre it is to amplifie the miracle for Achaz had not a competent power to resist so great a multitude seeing all the flower of his souldiers were caried away in the first warre And howsoeuer there were now many people remaining yet they were scattered and besides were much
looke for the ruine of their enemies This place also teacheth that the Prophets were faithfull assisters one of another to the end they might serue God with one heart and affection Vers 9. * Or In the meane while For the head of Ephraim is Samaria and the head of Samaria is Remaliahs sonne If ye beleeue not surely ye shall not be established BEcause this is a repetition by which hee would confirme that which hee said before namely that God hath limited the boundes of the kingdome of Israel for a certaine time therefore I haue translated In the meane time for otherwise it would bee absurd that the chiefe citie should remaine in hir perfection after the kingdome as hee erewhile foretold should bee brought to nought The sense then is whilest the threescore and fiue yeeres are running on and comming to their end Israel hath some respite His chiefe citie shal be Samaria let him content himselfe with his boundes and aspire no higher for such shall his estate be till he be wholly cut off and be no more reputed a people Except yee beleeue it The particle Ci is put in the middest of the sentence as yeelding the reason of it And therefore some translate thus If you beleeue not that is to say because you are not beleeuers And so restraine the first member to the prophesie of Isaiah but the second to the whole word of God as if he should say If you giue no credit to my words then your infidelitie shall bee knowne to all But thus there should be no difference betweene the verbe Thaaminu and the other verbe Theamenu which are of diuers coniugations But the Prophet hath not changed the termination without cause and it appeares by many testimonies of the holy Scriptures that the verbe Amân in the coniugation of Niphal is taken for to stand or continue fast in his degree I thinke then that this is as much as if he had said Beholde your onely stay waite quietly without being vexed in your selues for that which the Lord hath promised to wit deliuerance if you waite not for it what remaines but that you perish The particle Ci signifies as much it being also vsually so taken in many other places as surely He affirmes then that they cannot stand vnlesse they beleeue this promise yea his words sound somewhat more bitingly namely that although they refused to giue credit vnto it and should endeuour to the vttermost to ouerthrow the stedfastnesse thereof yet would God for his part continue still to bee firme and sure as also that themselues could not stand vnlesse they rested vpon the promise here offered them Whence we haue to gather a generall doctrine to wit that our destruction then approcheth when we shall depart froÌ the word of God howsoeuer we imagine our selues to be well and sufficieÌtly grounded For our saluation is inclosed in the word of God and when that is reiected God iustly auengeth the wrong that is done to him therein for hee was neere to haue sustained men by his power if they had not voluntarily plunged themselues headlong into destruction we must rest confidently then vpon the promises of God or else it is in vaine to looke for saluation Vers 10. And the Lord spake againe vnto Ahaz saying BEcause the Lord knew very well that King Ahaz was so wicked as he would not rest vpon his promise he therefore sent Isaiah to confirme him by adding a signe For when God sees that his promises suffice vs not hee addes fit and conuenient signes according to our weakenesse to the end wee should not onely heare him speake but that also in seeing his hand reached forth vnto vs we might be further confirmed by euident testimonies Whereupon we ought diligently to note the vse of signes namely to what end God shewes miracles to wit that wee might bee confirmed by them in the certaintie of the word For when we see his power if we make scruple to beleeue his word hee corrects our doubting by making vs see euen the thing it selfe and miracles being added to the word doe become seales thereof Vers 11. Aske a signe for thee of the Lord thy God aske it either in the depth beneath or in the height aboue I Vnderstand these words hie or low simplie He puts it to his choyce to choose a miracle whether he aske it in heauen or in earth It may be this word in the depth hath some greater vehemencie in this place as if he should say Take thy choice God will shew thee by and by that his dominion is farre aboue all the world yea that it reacheth euen to the bottome of all depths so as at his will and pleasure he can raise the dead out of their graues See here then a singular goodnes of God towards the King and towards the people that not only patientlie beares with their distrust for a time but thus graciouslie submits himselfe so far as to be readie to giue them euen such a signe as they themselues would desire for a pledge of his power Indeed he had not so much regard herein to the wicked alone as rather to prouide for the weake which had some seed of godlines in them to the end they might be the more assured that Isaiah spake not at aduenture seeing he could so readily shew a signe of the power of God for a confirmation of his speech The same goodnes of God is now displayed towards such as he beares so much withall although he haue iust occasion to be angrie with them For how great iniurie do they to him when they doubt of his truth What is left to God I pray you when he is dispoiled of that Now although wee doubt yet he is not only contented to pardon it but also to vnderprop our distrust not with words only but which is more with miracles and presents them not only to the faithfull but euen to the vnfaithfull likewise of which wee may take a view in this king Now if he be so gentle to strangers what shall we thinke he will be to his owne houshold seruants which wait vpon him Vers 12. But Ahaz said I will not aske neither will I tempt the Lord. HE vnder a faire pretence refuseth the signe which the Lord offred him saying that he would not tempt him for he seemes as if he beleeued the words of the Prophet demanding nothing else but the word And truely as impietie is detestable before God so doubtlesse he greatly priseth faith Wherefore it should seeme that he who rests vpon the only word of God despising all things else is worthie of great praise because there is no greater perfection then to submit our selues to God Obiect But wil some say Do we tempt God when we receiue that which he offreth Certainely no. Ans Ahaz lied then when he refused the signe which was offred him vnder pretence of not tempting God for there is nothing better or more excellent then to obey God It
vpon the word of God we can escape and come forth out of an extreme ruine safe and sound As touching the words some take Muaph for an adiectiue as if the Prophet should say It shall not be darkened but the relatiue of the femenin gender which followes a little after hindreth from referring this vnto men The opinion of those who say it is a noune substantiue is better therefore I haue thought good to translate word for word There shall be no darkenes in Iudea according to the time c. Whereas some expound the verbe Hekal as if the earth had been oppressed and burdened with people led into captiuitie this is vtterlie wide from the Prophets meaning neither agrees it to the scope of the Text for it is said by and by after that the neighbor region was burdened with a second warre no doubt then but this verbe answers to the former Harishon Because then that Tiglath-pelezer assailed but a little portion of the kingdome it is said that the warre which he made is but light in comparison of that of Salmanazar He also saith by the way of the sea because Galile was neere the riuer of the Mediterraneum sea on the other side it was inuironed with the flood Iordan It is called Gallile of the Gentiles not onely because it was neighbour to Tyre and Sidon but also in regard many nations were mingled there amongst the Iewes for after Dauid gaue this countrie to king Hiram 1. King 9.12 it could neuer be so quiet but the Gentiles would alwayes occupie some part of it Vers 2. The people that walked in darknes haue seene a great light they that dwelled in the land of the shadow of death vpon them hath the light shined HE speakes of things to come and yet notwithstanding vseth the time present that in this destruction of the Citie and in the captiuitie and ruin thereof the people might behold the light of God The summe is then that euen in the midst of darkenes yea of death it selfe they were neuerthelesse to hope seeing God is able sufficientlie to giue life to his people when they shall be thought as good as dead It seemes that S. Matthew in alledging this place turnes it to an other purpose for he saith this prophesie was fulfilled when Iesus Christ preached by the sea side Math. 4.15 But if we rightlie consider the Similitude S. Matthew hath iustlie applied this place vnto Christ and hath obserued the true sense Although it seemes our expositors can not tell how to make it hang together for whereas they simplie affirme that this appertaines to the kingdome of Christ they yeeld no sufficient reason of it neither doe they shew how this agrees to this place If we will haue the true sense then we must call to mind what hath been said heretofore namely that the Prophet in speaking of the returne of this people from the captiuitie of Babylon presented not one age or season before his view but comprehended all others euen to the comming of Christ who brought a full and perfect libertie with him to his people For the deliuerance from Babylon was as an entrance and beginning of the restauration of the Church not to establish it for some few yeeres but till such time as the Messiah should come who brought saluation not to mens bodies only but also to their soules We shal finde this maner of speech to be very familiar with Isaiah after we haue proceeded further and shall be a little better exercised in reading of his prophesie The Prophet then hauing spoken of the captiuitie of Babylon which shewed a very great calamitie to come declares that it shall yet be more light then that which Israel had susteined at the first because the Lord had moderated and limited a certaine end to this calamitie to wit the space of 70. yeares Iere. 25.11.12 and 29.10 which being past the light of the Lord should shine againe vpon them By this hope of deliuerance then he cheares vp the hearts of such as were cast downe with feare to the end they should not be discouraged And thus he hath put a difference betweene the Iewes and the Israelites who had not any certaine hope of so neere a deliuerance For howsoeuer the Prophets had giuen a certaine taste of the mercie of God to a small number of the faithfull amongst the people of Israel yet notwithstanding because the deliuerance of this people was as an ouerplus and depended vpon the deliuerance of Iudah the Prophet iustlie affirmes that a new light is offred in as much as God hath determined to redeeme his people Saint Matthew also rightlie spreads the beames of this light ouer Galile and the land of Zabulon Darknes and the shadow of death Heere he compares their exile in Babylon to darkenes and death because those which were deteined therein were poore and miserable and were altogether like dead men as also Ezechiel out of their mouth declares namely that the dead should rise out of their graues Ezech. 37.11.12 Their condition then was such as if no brightnes or sparkle of light had shined vpon them Yet notwithstanding he shewes that this shall be no hinderance at all that they should enioy the light and recouer their first libertie againe which libertie he stretcheth not to a little space but euen vnto Christ his time as hath been alreadie said And hence we obserue how the Apostles were wont to alledge the testimonies of the Prophets How the Apostles are wont to alledge testimonies out of the Prophets and to shew the end and true vse of them As S. Paul alledgeth the testimonie of Hosea I will call them my people which were not my people Rom. 9.26 Hosea 1.10 Where he appropriates this to the calling of the Gentiles although it be properlie spoken of the Iewes and shewes that it was fulfilled when the Lord did incorporate the Gentiles into his Church Thus when this people were in this banishment and inclosed therein as in a sepulcher they differed nothing from the heathen And in regard they were in one and the same condition it is good reason that this testimonie should appertaine to the Gentiles as well as to the Iewes Neither must it be referred to an externall miserie only but to the shadow of eternall death vntill Christ shine vpon vs by the doctrine of his word which is the cause why Paul saith Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light Ephes 5.14 If then we extend the beginning of the deliuerance from the returne out of Babylon vntill the comming of Christ from whom proceeds all bountie and libertie of good things we shall haue the true sense of this place which otherwise hath not been expounded clearely enough by the expositours Vers 3. Thou hast multiplied the nation and increased their ioy they haue reioiced before thee according to the ioy in haruest and as men reioice when they diuide a
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 wheÌ 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 theÌ is it not good reason they should feele how much their crueltie displeaseth God that eueÌ in their own destructioÌ 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 amoÌg 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
he vtters a vehement speech in turning himselfe to the Patriarke and God in speaking to him that was dead testifies to the liuing that that which he had long ago promised to wit that the posteritie of Abraham which should be innumerable as the sand of the sea Gen. 13.16 22.17.28.14 should not stretch it selfe to a confused multitude who had cast off all true godlines but that there should be an inteâruption in this degenerate people till that a little while after they should be renued He addes also another consolation to wit that this little handfull shall abound in iustice For we are in danger to be out of heart and to doubt of the mercie of God when we see the Church of God oppressed with such grieuous calamities so as it seemes it must fall into ruin Those who are touched with true repentance know by experience that this is the heauiest temptation of al others It was needfull therefore that the hearts of the faithfull should be fortified against it that by considering the fruit which should come vnto them from this discomfiture they might feele their griefe asswaged which fruit was this that thereby the whole earth should be ouerspred with Iustice euen as a riuer that ouerfloweth He touched this point before when he said that this remnant should rest vpon the Lord their God in truth Vers 20. The word Iustice is diuersly expounded Some referre it to the preaching of the Gospell because the righteousnes of God is reuealed froÌ faith to faith by it as S. Paul saith Rom. 1.17 Now the Gospell was published throughout the whole world by the ministrie of the Apostles who were as a small remnant of the Iewes Others had rather to take it thus as if this Consumption were a testimonie or witnes of the iustice of God who did so grieuouslie chastise his people But I had rather expound it more generallie thus This Consumption shall suffice to fill the whole earth with Iustice Those which shall remaine be they neuer so few shal yet suffice notwithstanding to cause the riuers to run with iustice in such wise that the whole world shall be couered therewith Vers 23. For the Lord God of hostes will make a Consumption and shall place the bounds in the midst of the earth THis repetition doth againe pluck away the meanes from these proud contemners of God wherein they flattered themselues For it was a thing almost incredible that the Iewes should perish as it were in a moment Gen. 17.7 who had so many promises made them and with whom God had contracted a perpetuall couenant it also seemed to be repugnant to the nature of God which is immutable The Prophet threatneth then that the Lord is the author of this Consumption to the end he might beate downe the pride of the wicked who trusting in their present felicitie thought themselues out of all danger and being puffed vp with this vaine confidence laughed at all admonitions and warnings God saith he shall bring your land to a desert so as in the most florishing part thereof shall be seene a consumption most like vnto a wildernes For he takes the midst of the earth for the heart of it that is to say for the places most strong and best fortified Many thinke the word Consumption should be an adiectiue but I had rather affirme that it is a substantiue according to which sense it is taken in Daniel Dan. 9.24.27 Rom. 9.28 and in other places Saint Paul alledgeth this text but it is somewhat different in words from these of the Prophet in this place to wit according to the vulgar exposition which was then most receiued Now although the Apostle spake properlie faithfullie and according to the Prophets meaning yet the words which he reciteth being drawne from the Greeke interpretation haue occasioned many to erre from the true sense of the Prophet For in regard that the Greeke translator had turned it Logos that is to say The word many haue descanted vpon the Gospel and thereupon haue affirmed that the abolishing of the law is here signified because the Gospel puts an end to the figures and ceremonies and coÌsequeÌtlie that it is a word abbreuiated compendious wherby we are discharged of the yoke of the law vnder which the people sighed But this comes nothing neere the Prophets intention for he calles consumption heere a decreasing by meanes whereof the people shall be almost brought to ruin and thereunto tend both senses namely that of S. Paul and of the Greeke interpretation also For by Word they vnderstood that which the Hebrews expresse by the word Dauar And although the Prophet hath not the word Dauar yet notwithstanding that which he hath in the text signifies a thing determined that is to say a Consumption and both of them haue one and the same meaning To conclude the Apostle repeates that in this place which Isaiah said now touching the future consumption of the people and teacheth that this prophesie was chieflie accomplished in his time when as the Iewes for their vnthankfulnes were cut off from the kingdome of God some small remnant only reserued Vers 24. Therefore the Lord God of hostes saith My people which dwellest in mount Zion feare not Ashur Hee shall smite thee with the rod and shall lift vp his staffe vpon thee after the * Or example maner of Egypt HEe goes on with the former consolation which onely appertained to the faithfull who in very deed were then a small number For many gloried in the name of God and would be taken for his people but very few there were who shewed that by their practise which they professed in word He speakes not to all then indifferently but to those onely which stood in neede of consolation For seeing they were in danger to lose all their hope when they compared their condition with others and that the kingdome also was destroyed for this cause I say it was very expedient they should bee comforted And this distinction is to be noted for otherwise it had been absurd to haue directed speeches so diuers vnto persons of one condition He addes the reason of the consolation to wit that this discomfiture shall bee nothing else but as the lifting vp of the rod which shall be onely to chastise them and not to destroy them The letter Beth is a particle of similitude The word Derec signifies example I expound it then After the example of Egypt as if hee should say Although the Assyrian be cruell and by all meanes will seeke thy ruine yet he shall not kill but shall onely smite thee Hee alledgeth the example of Egypt then Exod. 1.14 12.31 the bondage whereof was very hard and yet not deadly For in the midst of perplexities and confusions the Prophets are wont to bring the people backe to the contemplation of this redemption whereby God deliuered his chosen people miraculously from the hand of this cruell tyrant
in abundance This similitude is very fit for as there is nothing more necessarie for this present life then water so nothing troubles and disquiets vs more nor goes so neere vs as the want thereof doth Thus by a figure called Synecdoche when a part is taken for the whole he shewes that whatsoeuer is necessarie for the sustentation of life is giuen vs freely out of the meere bountie of God And because we are barren emptie of all good things it is no maruell that he compares the mercie of God to a fountaine which satisfies them that are thirstie refresheth those that are parched with heate and recreates those that are wearie and laden Of the sauiour This word sauiour agrees much better heere then if he had said out of the fountaines of God For wee haue farre greater cause of consolation when we know yâ himselfe is the author of our saluation The Prophet therefore hath appropriated this epithite according to the circumstance of the place Now if this promise comprehends vnder it the whole kingdome of Christ wee for our parts ought alwayes to applie the same vnto our vse Let vs know then that the goodnes of God is heere offred and set before vs to the end we might satisfie our selus to the full therewith For we ought as Dauid saith to be as the parched ground gaping for thirst Psal 143.6 and to aspire vnto these waters of the sauiour Now this goodnes of God is wonderfull and incredible when he permits not that our desire should be in vaine but freely offers and presents a fountaine vnto vs out of the which we may draw waters in abundance Moreouer Iesus Christ is this fountaine Iesus Christ the true fountaine and in him we haue the participation of all Gods benefits for as S. Iohn saith we draw all out of his fulnesse Iohn 1.16 It remaineth then that wee goe directlie vnto him as soone as our pouertie and want presseth vs. Vers 4. And yee shall say in that day praise the Lord call vpon his name declare his works among the people make mention of them for his name is exalted HE not only exhorts them one by one to praise God and to giue him thanks but would also that they should stirre vp others with them to doe the like And as he had sayd before Chap. 2.3 many people shall goe and shall say Come and let vs goe vp to the mountaine of the Lord prouoking one another by mutuall exhortations to imbrace the pure woâship of God so after he hath commanded euery one of them to render thanks to God he would now also that they should incite one another to the same dutie He shewes then that this ought not to be said only to one but to all and not only in one time but for their whole life Now in a briefe summe he shewes how God is rightlie honored when he commands vs to call vpon him and to reioyce in none but in him only For this cause also the holy scripture by the word Inuocation comprehends often times vnder it the whole seruice of God vsing therein a part for the whole for by prayer wee shew the trust that wee haue in God and this indeede he requires of vs aboue all things I also thinke that pâayer is ioined with praise that the Prophet might comprehend the whole seruice of God Make mention c. His meaning is that this deliuerance shall be so excellent a work that it ought not to be hidden from any corner but published thorowout the whole world I grant that he would haue the Iewes to acknowledge this in the first place but after he caused all people to haue the knowledge of it And this exhortation whereby the Iewes shewed their good will was as a preamble to the preaching of the Gospell which was afterwards published For as the Iewes magnified the fauor which God had shewed them amongst the Medes and Persians and other nations neere about them so also after Christ once appeared they ought to haue been heraults to publish the name of God thorowout all the quarters of the world Hereby it appeares with what zeale all the faithfull ought to be moued namely that they cause the goodnes of God to be manifested vnto all to the end the seruice of God may be imbraced Now we ought then especiallie to be moued with such an affection when we haue been deliuered from some great danger as out of the iawes of the diuell and from vnder the tyrannie of eternall death Vers 5. Sing vnto the Lord for he hath done excellent things this is knowne in all the world HE goes on stil with his exhortation shewing vs from what affection this prayse ought to proceed for he teacheth that it is our dutie to publish the goodnes of God in all places and yet must we not exhort nor prouoke others to go forward and our selues in the meane time to stand still with our armes acrosse but we ought to leade them the way by our example for there is nothing more absurd then to see them slothfull and negligent which prouoke others to prayse God Now in saying that God hath done excellent things he thereby signifies that there is great cause to sing Neither in deed would the Lord haue them to sing forth his praises vpon no ground but he gaue them ample and very good cause thereof when he deliuered his people out of that extreme hard bondage Now we haue alreadie said that we must not restraine this song to one moment of time but that it ought to be extended euen vnto the whole kingdome of Christ This worke therefore is excellent indeed when God sent his Sonne Ioh. 3.16.17 Heb. 2.14 by whom he hath reconciled vs vnto himselfe and hath destroyed the dominion of death and of the diuell If wee then consider wel of this worke of our deliuerance as we ought we shall haue exceeding abundant matter giuen vs to praise God When he saith in the last member that this is knowne in all the world hee therein toucheth the calling of the Gentiles and confirmes that which hath been alreadie said to wit that this worke shall be such as it ought not to be concealed in some one corner but to be publishâd thorowout the whole world Vers 6. * Or reioyce and sing Cry out and shout O inhatant of Zion for great is the holy one of Israel in the midst of thee HE againe exhorts the faithfull to reioyce in God and therewithall shewes what is the true reioycing and whereupon it is grounded No felicitie but where God dwels For we can haue no felicitie but when God dwelâes in the midst of vs without this our life is poore and miserable although wee had the abundance of all other benefits and riches whatsoeuer So then if our hearts bee ioyned to this treasure this felicitie will draw all our senses easily vnto it He calles God holy to the end we might know that
some probable coniecture that the discomfiture of the host of Senacherib made by the Angell was already accomplished According to this sense the Prophet should take this famous example to giue them good hope of the deliuerance to come as if hee had said You haue heeretofore felt how miraculously God assisteth his people in time of neede And this is the reason which makes me thinke the armie of Senacherib was already destroyed It was needfull then that there should be some vse of this doctrine Obiect But Babylon beganne not to molest the Iewes till she had subdued the Assyrians and transported the Monarchy To what end then should the Prophet speake of the iudgement which God would bring to aueÌge the wrong done to his people when as the Iewes had as yet nothing to doe with the Babylonians There is no absurditie to say Ans that a thing alreadie come to passe should be mingled with a prophecie neither were it amisse to say that the Assyrians should here be put for the Caldeans No absurditie would follow if the Prophet should put the Assyrian here for the Caldean For although they had no Monarchy yet is it very likely they were alwaies first prepared as oft as war was to be made with the Iewes and so fought vnder the leading of others that in the meane while they made the greatest part of the armie First they were neerer hand then the Caldeans and those which then ruled knew well that such people would be loyall and obedient because of the ancient hatred which they bare to the Iewes Adde hereunto that it was the benefit of the Conquerours to subiect the conquered by continuall warres vntill they were inured to beare the yoke All which considered it is not amisse that Isaiah speaking of Babylon comprehends all the forces thereof vnder the name of Ashur so taking a part for the whole Thus there is no reason that constraines vs to expound this place of the discomfiture performed by the Angell in the host of Senacherib For as I take it the Prophet meant only to affirme that God would put an end to the tyrannie of the Assyrians so as they should not be alwaies so mightie as if hee should say Although God permit the wicked to beare rule ouer you for a time yet this domination or superioritie shall not last euer for hee will one day deliuer his people from the seruitude which oppresseth them by breaking the yoke from off their necks And as hath bin said already although the Assyrians were subdued by the Caldeans yet did they not cease for all that to be enemies to the church still But Babylon which succeeded Niââuie hauing the preheminence by transporting thereof began to make warre with the Iewes Where it is said that Ashur shall be broken in Iudah wee must not take it as if they should be slaine there or destroyed by some discomfiture but that the elect people should be deliuered from their tyranny by means whereof their dominion should be abolished The breaking therefore is not referred so much to the persons as to the Empire That which he addes touching the yoke and the burden caÌnot be properly vnderstood of the Assyrians onely who yet neuer had taken Ierusalem And therfore we must note that succession whereof I spake heretofore because the Caldeanâ had no occasion to make war vnlesse it were because they boasted to haue the preheminence ouer the Assyrians Now yee see the cause why I thought good to extend this prophecie to that deliuerance whereby the Lord shewed himselfe the protector of his people against the Caldeans and Assyrians because the yoke was then shaken off vnder which the Iewes were miserably hampered yea thus it comprehends the deliuerance purchased by Christ whereof this was but a beginning Some thinke touching that which followeth concerning the Mountains that they haue put the plurall number in stead of the singuler as if hee spake of mount Zion but I had rather translate it otherwise For in as much as Ierusalem was situated among the mountaines the whole countrie was contemned for that regard Wherefore the Prophet speakes by way of derision granting to the enemies that the mountanous region was indeed the lesse esteemed because of them But this contempt serued to amplifie the power of God who deliuers his Mountaines from vnder the dominion of a mightie Monarchie Hereunto appertaines that which is conteined in the twentith Chapter of the first book of Kings verses 23.28 Vers 26. This is the counsell that is consulted vpon the whole world and this is the hand stretched out ouer all nations THe Lord contents not himselfe with a confirmation or two no he hath much adoe to refraine from assuring vs more and more of one and the same thing and all because he knowes how greatly our vnderstanding is naturallie inclined to distrust for no repetitions suffice vs although hee makes neuer so large promises in many words and addes his othe thereunto The Lord then we see is desirous to remedie this euil The Lord is desirous to cure our infidelitie and thereto tends the repetition that we should not esteeme it as superfluous For those who think the Prophet or rather the spirit of God should heape vp too many words Those who thinke the spirit of God is wont to vse too many repetitions haue not yet thoroughlie felt their owne weaknes haue not yet attained vnto any knowledge of their owne weakenes Well in the first place he propounds the will and counsell of God secondly his power Whence comes it that we doubt of his word but because wee attribut not that strength vnto God which to him belongeth neither are we well perswaded of his power These two things are whollie the cause of our incredulitie against which wee ought to oppose two other things We must oppose the counsell and power of God against our inââdelitie which Isaiah heere recommends vnto vs to wit the counsell and the power of God For we must in the first place hold it without controuersie that the Lord is true because he pronounceth nothing but that which is stable and âââutable secondly that he is so mightie that euery knee must bowe vnder his hand Now it is not for vs to search into the secret counsell of God because the Prophet commands vs heere to rest our selues contented in the decree which the Lord hath manifested vnto vs by his word We must not then flie any higher to prie into the secrets of God but must rest satisfied with the infallible testimonies which hee propounds vnto vs by the mouth of his Prophets Let vs with all the powers of our affections imbrace the promises of God and ioine his power thereto Let vs therefore with âll our affections imbrace the promises of God and ioine his power thereunto because his mightie hand ought neuer to be separated from his mouth But we must take heed we imagin not an idle power after the maner
we must oppose against them to wit if these Ceremonies of theirs be of God then ought we to receiue them if not then is it lawfull for vs to reiect them nay we can in no wise approue of them but we therein offer wrong vnto God because mortall men doe then vsurp that authoritie which vnto him belongeth Besides God imposeth not When God imposeth any Ceremonie he addes his word vnto it nor sets signes before vs without the word for what Sacrament would it be if wee should only behold the bare signe It is the doctrine only which makes the Sacrament Let vs know then that there is nothing but plaine deceit when the word goes not before The Papists do therefore fondlie impose the name of Sacrament to their vaine Ceremonies when they are not able to confirme them by the pure Scriptures Well the Lord hath so ioined these things together that none can separate theÌ but withall they offer violence to the order which he hath instituted Now in that Isaiah is commanded to loose the sackcloth the most of the interpreters gather that the Prophet was at that time clothed with a mourning weede in regard that he bewailed the calamitie of Israel for sackcloth was a mourning garment as appeares by that which is said in Ioel Chap. 1.13 They say then that this was done that in bearing vpon him the garments of the guiltie or condemned he might aske pardon of God or that it could not be that his apparell and countenance should testifie gladnes because his heart was in heauines And indeed it was vnpossible but he must needs be sore afflicted in beholding so great and horrible calamities Some thinke it was his ordinarie apparell in regard that the Prophets vsed to weare a mantle as testifieth Zachariah 13.4 But this is too weake a coniecture neither hath it any shew of reason It is more likelie that he was clothed with sackcloth to expresse his sorrow For those of Iudeah were become so senselesse that they cared not a whit neither thought they that this miserie should euer be able to come neere them no nor then when their poore brethren were miserablie afflicted and scattered before their eyes nay they rather thought themselues out of all danger and made a mocke at the words of the Prophets who threatned and foretold their ruine This was the cause why Micha also complained Mich. 1.11 that none bewailed the calamitie of Israel Some also aske whether this was a thing done indeed or rather whether it were not a bare and naked vâsion which hee was to set forth to the people Whether the Prophet stripped himselfe naked or not The most receiued opinion is that the Prophet neuer stripped himselfe naked but that it was shewed him by way of vision onely and that but once Their reason is because he was not able to indure to goe naked the space of three whole yeeres Vers 3. both in regard of the heate and cold and of other incumbrances occasioned by the time But what hurt is it if wee should say that the Prophet couered himselfe in his house and abroad also onely that he shewed this spectacle of nakednes to the people when he was to performe his propheticall office For I am not much moued with that reason that hee could not indure the heate nor cold because God who had inioyned him to doe it When God inioynes vs any seruice he therewithall furnisheth vs with abilitie to performe the same was also able to arme and preserue him when hee did it But they bring an other reason to wit that nakednesse had been vnbeseeming a Prophet I answere that this nakednesse was no more dishonest then circumcision which spectacle in the opinion of prophane men was the most ridiculous thing that could be imagined seeing the priuie members were then discouered I doe not thinke neither would I any should that the Prophet stripped himselfe so naked but that he coueuered those vncomely parts which would haue giuen but a foule and deformed spectacle to the beholders It was sufficient that the people were taught what the Lord meant heereby and that they might be moued with it as a thing extraordinarie That also which moues mee to be of this iudgement is that which is said here By the hand or in giuing commission for albeit this maner of speech be often found elsewhere yet wee neuer meete with it in any place but it imports some hidden vehemencie by which the effect it selfe is noted out The Prophet then sets himselfe before God and in the middest of the Citizens as the herauld of the calamitie that was to come and that not by word onely but euen by a visible signe also It is to be obserued in like manner that it is not noted in the text in vaine that Isaiah did so Master Caluins iudgement touching the Prophets going naked Thus haue you mine opinion to wit that the Prophet went naked as oft as hee preached onely shewing those parts of his body which might be seene without blushing As touching the sackcloth although priuate men were wont to confesse their sinnes in time of trouble in that maner yet it is probable that Isaiah vsed this signe both by reason of his office as also to confirme his doctrine and the better to rouse the people out of their securitie If at any time it fall out that the Lord chastiseth either our selues or our brethren hee commands vs not to change our raiment neither is it needfull but we are altogether cruell and inhumane if the afflictions of our brethren the subuersion of the Church moue vs not And if it be our parts to mourne wee ought also to stirre vp others to doe the like and by our example Heb. 13. Rom. 12.15 16. to prouoke them to feele the calamitie of the Church that they may be touched with some compassion Vers 3. And the Lord said Like as my seruant Isaiah hath walked naked and barefoote three yeeres as a signe and wonder vpon Egypt and Ethiopia 4. So shall the King of Ashur take away the captiuitie of Egypt and the captiuitie of Ethiopia both young men and old men naked and barefoote with their buttockes vncouered to the shame of Egypt THree yeeres Quest Why puts hee this space of time Ans Because it was granted to the Egyptians and Ethiopians of the Lord as a time of truce to the end they might come to repentance also that hee might thereby proue the faithfulnesse of his people that without delay they might pull themselues backe from seeking all vnlawfull succours thirdly to the end the Egyptians and Ethiopians might know that their ruine was not far off howsoeuer they seemed to bee in a well setled estate Moreouer the Lord meant heereby to discouer the rebellion of the wicked for doubtlesse many shewed their impietie in scoffing at the Prophets nakednesse as on the contrarie that the faithfull being moued with such a spectacle might learne
Christ calles the office of teaching The keyes of the Kingdome of heauen Mat. 16.19 those therefore that wearie themselues to finde out some secret and hidden mysterie in this place which is so plaine and manifest shew themselues but too sottish and ridiculous seeing there is no neede at all of any such deuices Why so Because the Ministers open heauen by the preaching of the word and bring men to Christ who is the onely way He takes the keyes in this place therefore for the gouernment of the Kings house in regard the chiefe trust of it was committed to Eliakim in his time Vers 23. And I will fasten him as a naile in a sure place and he shall bee for the throne of glorie to his fathers house WEe must supply a particle of similitude here and therefore I haue put this word As in the text By faithfull he means a sure and firme place for this word is deriued of the word Trueth which is alwaies accompanied with stedfastnesse and assurance And for that cause the Hebrewes take Truth for a thing sure and certaine The Prophet vseth an elegant similitude out of which the faithfull Magistrates who are but a few ought to gather a singular consolation For thus they may conclude with themselues that they are not onely raised by the Lord to this degree of honour but that they are confirmed and fastened in it as if they were fixed thereunto by his immediate hand And to say the trueth looke where the feare of God beares sway there must needes be stedfastnesse For the power and thrones of Kings is established by iustice as Salomon saith Pro. 16.16 Neither doth it serue to comfort Princes onely to the end they may bee able to passe thorow all dangers with a resolute mind but also that they may execute their office constantly and without distraction so as they neede not quaile nor faint for anie cause nor to feare any danger But alas how few are there that taste this doctrine truely All are almost like Ieroboam thinking that religion ought to stoope to them which they like and allow of no further then they see it to be for their benefit nay they sticke not at all to disguise and alter it at their pleasure as for God and his true religion they set the care thereof in the last place What wonder is it then that they are alwaies in feare of themselues in their affaires bâing neuer at peace and quiet for they seldome or neuer set any time apart to thinke vpon him from whom proceedes all strength and power The cause of treasons Thence come treasons thence arise cruelties auarice violence and all manner of fraudes and oppressions wherein Princes now ouerflowe more impudently then anie other Yet are there some in whom wee may perceiue that which is said heere touching Eliakim the Lord keepes maintaines and blesseth the duties of equitie and iustice wherewith he hath adorned them If God seem to blesse tyrants in suffering them to florish for a time much more such as are nursing fathers to his Church For if he suffer the very tyrants to raigne for a time in regard they obserue some forme of gouernement how much more will he blesse Princes when with a good and vpright heart they maintaine trueth and equitie and promote Gods true worship and seruice He that is the perpetuall maintainer of iustice will hee not defend and establish such a Prince more and more Vers 24. And they shall hang vpon him all the glorie of his fathers house euen of the nephewes and posteritie of small vessels from the vessels of the cups euen to all the instruments of musicke THis is as much as if hee said that Eliakim shall discharge his dutie in good sort so as he shall not deale negligently in it Whence we gather Princes are not aduanced to liue idly Dominion an heauie burden if men performe their duties that God aduanceth not Princes vnto honour to the end they should bee idle and giue the reines to their lustes and affections For dominion and authoritie is a burden of great waight and labour if so be men performe their duties as they ought to doe farre from the practise of these dumbe idolles who thinke God hath lifted them vp into the seate of honour to no other end but to fare deliciously and to wallow themselues at their ease in all manner of pleasures But if a Prince will execute his office aright hee must prepare himselfe to vndergo much turmoile Neither must we thinke that this similitude of the naile should not sute well in regard of gouernment for hereby is signified Gouernment a burden full of businesse a burthen full of businesses and troubles I also know well enough that similitudes agree not alwaies in euery thing but in the speciall drift whereat they aime Now in that hee speakes of the house of his father doubtlesse Eliakim was of the royall blood And therefore by successours I not onely vnderstand his next kinsfolkes but the whole familie of Dauid He then shall haue the charge of all that shall bee in the Kings house When he addes the childrens children he therewithall teacheth that this gouernement shall be of long continuance so as it shall not last one mans life onely but it shall be extended to those that shall come a long time after Princes should not onely care for the welfare of the Church for their owne times but for the posteritie after them For good Princes not onely profit the Church and Commonwealth for their owne time but those also which come after them to whom they leaue such wholesome lawes ordinances statutes and markes of good and iust gouernment that the successors dare not albeit they be wicked breake out into all licenciousnesse at the first yea they are compelled in despight of them to retaine something that is good for modesties sake This hee shewes shall come to passe in Eliakim whose gouernment shall be so vpright that his very successors shall feele some fruit of it From the smalest vessels Vnder a figure he shewes that iustice shall be administred with equitie and the right aduanced and it is as much as if he had said that Eliakim shall not onely deale well with the great ones but that he shall haue respect to the meanest also But because this is very rare in a Prince he is much more worthy of praise then if he should onely fauour the rich and mightie For the rich haue meanes enough to keepe themselues froÌ hurt but the weakest are put to the walles as they say and the poore are a pray and spoile to others and who is it almost that will defend the innocencie of their cause By vessels the Hebrewes vnderstand all manner of instruments and this signification extends very far When he mentioÌs * Or bâgpipes instruments of musicke he explaines that which he had said in a word for this serues to the exposition of the
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 liceÌce 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 froÌ 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 vpoÌ 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
he hath corrected a breathing time but doe they become euer the better No the Prophet saith then that Tyre shall be such a one she shall be neuer a whit reformed but shall rather returne to her vomit againe she shall play the harlot as she was wont to doe It is not to be doubted but he speakes of her merchandizing but he continues on his similitude which he had taken vp before not meaning thereby vtterlie to coÌdemne the trade of Merchants as we haue said but because amongst so many corruptions as men haue mingled therewith it very fitlie resembles the prancks of harlots for it is replenished with so much cunning secret packing Subtle conueiances among Merchants and such subtle conueyances as wee may now see in the world that it seemes it was only deuised to snare and beguile the simple How many new and vnknowne practises doe they inuent euery day to gaine and take vp on Vsurie Vsurie which yet none can perceiue vnlesse of long time he hath frequented the Schooles of the Merchants Wee neede not maruell then if the Prophet hath taken vp such a similitude whereby he meant to shew that Tyrus should be no lesse deceitful in the trade of merchandise then she was before Vers 18. * Or but in the end Yet here occupying and her wages shall be holy vnto the Lord it shall not be laid vp nor kept in store but her merchandise shall be for them that dwell before the Lord to eate sufficiently and to haue durable clothing THis was an other fauour of God towards Tyre After she was restored she yet conuerted not to the Lord but went on in her subtile dealings for which shee deserued vtterly to perish And indeede she was miserably punished when Alexander tooke her by force yet notwithstanding the kingdome of Iesus Christ was set vp there as S. Luke witnesseth Acts 21.4 This verse then must bee opposed to the former as if he should say Yet shall the merchandise of Tyre be consecrated to the Lord. Here we haue a wonderfull example of Gods goodnesse which shined euen into this vile brothelhouse and as you would say euen into hell This restauration of Tyre then must be attributed to the bountie of the Lord but this first benefit was nothing in comparison of the second when the Lord sanctified and set it a part for himselfe But will some say Obiect might that bee offered vnto God in sacrifice which the Tyrians had scraped together by polling and vnlawfull shifts Gen. 17.1 For the Lord detests such offerings because hee requires a pure conscience and innocent hands Psal 24.4 Now in regard of this question many trouble themselues about the exposition of this place but to small purpose Ans for it is not the Prophets meaning that the merchandise of Tyre shall be consecrated vnto God whilest she continues in her whoredoms but notes the time to come namely after her repentance and conuersion Shee shall not then gather treasures and heape vp wealth by hooke and by crooke but shall imploy them in the seruice of God and lay out the profit of her trading for the comfort of the faithfull in their neede Now albeit hee hath vsed an vnseemely word it is in regard of the time signifying that she shall forget her wicked practises and shall change her old customes They shall not be laid vp Thus in few words hee describes the repentance of Tyre which although in times past was addicted to couetousnesse yet being conuerted to Christ she shall not studie to hoord vp riches but shall imploy them for the reliefe of the poore and other good vses This ought to be the fruit of repentance as S. Paul admonisheth Let him that stole steale no more but let him rather labour with his hands the thing that is good that he may be able to giue to him that needeth Eph. 4.28 Whereas the Tyrians then in times past deuoured riches on all sides with an insatiable desire Isaiah saith that now they shall bee readie to giue as fast out because their inordinate desire of gaine shall cease This is then a note of charitie to helpe our poore brethren contraiwise of cruelty if we suffer them to want especially when God lades vs with plentie He addes the right way of doing good to wit they shall bestow their goods vpon the seruants of God Now albeit he comprehends all the faithfull yet hath he a speciall respect to the Priests and Leuites of whom some sacrificed some made readie the beasts that were to be sacrificed others watched in a word all were readie to doe their office and for that cause it is said that they dwelt before the Lord. The like by as good right is to be said of all the Ministers of the Church Moreouer in as much as all the faithfull of what condition soeuer they be belong vnto the sanctuarie of the Lord and are made one royall Priesthood by Christ to dwell before him I willingly referre these words to all the houshold of faith of whom wee ought to be most carefull for S. Paul giues vs so in charge and would haue them relieued before any other Gal. 6.10 For if the common bond of nature ought to moue vs to hold an estimation of our owne flesh Chap. 58.7 how much more should the vnion of Christs members which is much more holy and straight then all the bonds of nature mooue and prouoke vs thereunto We ought also to obserue in this phrase of speech to dwell before the Lord an other point for albeit we haue not now the Arke of the couenant yet by the benefit of Christ we approch neerer vnto God then the Leuites in old time did And therefore we are commanded to walke before him no otherwise then if he looked vpon vs to the end we may in all good conscience giue our selues to holinesse and righteousnesse for wee are charged to walke alwaies as in his sight and to behold him as one that viewes all our waies that so we may keepe iustice and iudgement That they may eat their fill The Prophet meanes that wee ought to sustaine our brethren much more largely and liberally then men are wont to doe because wee are wonderfull niggards and pinchpennies when we are moued to relieue the poore There are verie few that will venture their almes for nothing and giue with a franke and willing heart for they thinke that that which they giue to others is lost and is but a lessening of their stocke The Lord therefore greatly commends a cheerefull heart Rom. 12.8 the rather to correct this vice of niggardlinesse and albeit the place in the Romans be chiefly directed to the Deacons yet it ought to be applied to all An other sentence also must be kept in minde which testifieth that God loues a cheerefull giuer 2. Cor. 9.7 Let vs also note that the Prophet affirmes that whatsoeuer is giuen to the poore is consecrated vnto God which the holy Ghost
denying men their sustenance Vers 6. Therefore hath the curse deuoured the earth and the Inhabitants thereof are desolate wherefore the Inhabitants thereof are burned vp and few men are left OThers translate Forswearing but because this word also signifieth to curse I doubt not but it is taken here for cursing the Prophet hauing an eye to those curses which Moses denounceth in the Law against the wicked that transgresse it Leuit. 26.16 Deut. 28.15 Isaiah testifies then that all the calamities which should come to passe proceeded from the curse of God We know that the earth was cursed because of the transgression of the first man so as it brought forth thistles and briers in stead of good fruites Gen. 3.17.18 and yet notwithstanding the Lord hath so moderated this curse that it ceaseth not to yeeld men foode although in regard of their vnthankfulnes they be vnworthie of it The cause why the eaâth is cuâsed If we then cease not to offend God adding sinne vnto sinne is it not good reason that wee should feele this curse to prick vs to the quick and that the earth should waxe barren and vnfruitfull I thinke the verb Asham should rather be taken to desolate then to transgresse and the scope of the text also leades vs vnto it therfore I haue translated they are desolate vnlesse any had rather take the coniunction for a particle of shewing the cause in this sense The earth being cursed of God is withered because the inhabitants thereof are wicked The verb Charu may be takeÌ by way of similitude which I approue best of to wit that those whom the wrath of God hath deuoured were burned for destruction is often compared to the burning of fire Now whereas in the end he addes that a few men shall be left thence we may perceiue that this prophesie can not be expounded of the last Iudgement for the Prophet rather foretels and confirmes the certentie of those calamities which he had threatned to befall sundrie nations that by this meanes the faithfull being now readie to indure many afflictions might feare and be drawne to repentance Vers 7. The wine faileth the vine hath no might all that were of merry heart do mourne 8. The mirth of tabrets ceaseth the noyse of them that reioyce endeth the ioy of the harp ceaseth HE continues on the same matter still but in a more particular maner foretelling the desolation that should happen to the land of Iudea Now he vseth a large description that he might âouch them the neerer to the quick and wound them with the sense of Gods iudgement He also taxeth their excesse intemperancie and wantonnes because that in so great abundance of all things they rebelled against God But this ingratitude is not the sinne of the Iewes only nor of that age alone Wofull effâcts proceeding from so gracious a cause but it may be seene euery where that the more men are glutted with the blessings of God the more proudlie they aduance themselues against him and giue themselues the raines too much For this cause the Prophet reproues theÌ as if he should say Hitherunto you haue plunged your selues in delights and pleasures but the Lord is determined to cut you short Now Isaiah speakes of the thing to come as if it were alreadie present the better to paint it out as it were before their eyes Vers 9. The shall not drinke wine with * Or with songs mirth strong drinke shall be bitter to them that drinke it IT is not a thing euill in it selfe to drinke wine for God hath ordained it for mans vse but the Prophet here describes the banquets of drunkards in which nothing is to be seene but excesse dissolutions and dishonest songs Moreouer Abuse of Gods benefits pulles want into our houses because they had abused their abundance hee threatens them with want which men draw into their houses when they abuse Gods bountie by their riot He addes further that if they shall drinke strong drinke it shall be bitter vnto them Sorrow causeth sweete things to become bitter to our taste for sorrow makes vs feele no taste either in meate or drinke The summe is that God will depriue them of the vse of wine notwithstanding they haue plentie because the sorrow wherewith they shall be ouerwhelmed will cause them to lose all taste and sauour therein Strong drinke shall be bitter that is to say you shall not inioy there pleasures and delights in which you haue soaked your selues any longer Vers 10. The Citie of vanitie is broken donwe euery house is shut vp I Willingly agree that this be particularly referred to the destruction of Ierusalem although from the scope of the text wee may gather that it also extends it selfe to other Cities because he will by and by summon the nations in the plurall number to appeare before the iudgement seate of God But in regard that Isaiah principally respected his Citizens wee may well take it that this Citie of vanitie is Ierusalem either because there was no true vertue in it or because it was destroyed Wee may referre the word Tâhu the destruction it selfe or to the sinnes by which they had prouoked the wrath of God against them If we referre it to their iniquities his meaning is a Citie wherein there is nothing but disorder this sense pleaseth me best albeit it may also be referred to the destructioÌ For as I take it he shewes the cause of the ruine wherewith he threatens the Citie to wit because iustice and equitie were banished out of it The houses shut vp signifie that there shall bee great solitarinesse for this is added onely to exemplifie the desolation of this Citie Vers 11. There is a crying for wine in the streetes all ioy is darkned the mirth of the world is gone away HIs meaning is there shall be great scarcitie of wine Now where want and famine is there are innumerable complaints not onely in corners but in publike places also He expresseth these complaints and lamentations then but withall he taxeth their excesse and intemperancie in that they contented not themselues with things necessarie but soked themselues in an ouerflowing of drunkennesse and all voluptuousnesse For wee should supply an antithesis that is wanting here to wit You hitherunto abounded in wine and good cheere through which you haue taken occasion to waxe wanton and proud against God you shall therefore bee iustly depriued of them so that in steed of your rioting shall bee heard cries and sighings Wee must also note a similitude in this second member for as we are wont to say A prouerbe Ioy then shineth in her brightest colours when we haue matter of ioy the Prophet therefore saith that it is darkened because sorrow is as a cloud put betweene To reioyce is a thing lawfull in it selfe as also to drinke neither doth the Prophet reproue it onely that immoderate and inordinate ioy for men seldome keepe compasse by
of God A carelesnes rooted in our flesh which begets a contempt of God and of this euerie one of vs hath too wofull experience both in himselfe and in others That the Prophet then might rowse vp those that were drowsie and rocked asleepe in their sinnes he garnisheth his words not as one affecting eloquence to procure credit vnto himselfe but to gaine attention of his hearers to cause the same to sink the deeper into their hearts Thence proceedes all these allusions wherewith these verses are replenished thence flowes this decking of his speech with figures thence is it that these threatnings and terrours are set forth in such varietie of words namely euen to awaken the dull and dead hearts of his auditors Now this doctrine ought to be restrained to the wicked not that the faithfull were exempt from these calamities for they often suffer with others but hauing their recourse vnto God and resting themselues wholly vpon him they are not so appalled but they get the victorie ouer all assaults whatsoeuer But the wicked which despise the iudgements of God and take a raging libertie of sinning to themselues shall alwaies be vexed and terrified without any ease or rest Where he saith the earth shall be shaken it is not meant as though it should be carried out of one place into some other but this as we haue said is to be referred vnto men and it is as if he had said There shall be neither kingdome nor gouernement In a word his meaning is to set forth those changes whereof he spake in the tenth Chapter Now it is not without cause that he saith the earth is laden with iniquitie Our selues the authors of our owne euils for thereby we perceiue that God is neuer displeased with men but wee our selues are the authors and causes of all the euill we indure God is naturally inclined to pitie and compassion and loues vs with a fatherly affection our sinnes are the cause why hee deales roughly with vs and we haue no reason at all to accuse him that smites vs. The Prophet againe tels them that there is no recouerie and some are of opinion that this was spoken to the Iewes whose commonwealth was vtterly abolished so as being scattered here and there they were scacely reputed or held for men of like condition with others But I extend it further to wit that the calamities shall be so great in the world that it should neuer bee restored to his first beautie for men labour tooth and naile to resist aduersities and are foolehardy vpon a false confidence When they haue indured some corrections Men are readie enough to feede themselues with vaine hopes they thinke leaue shall bee giuen them to take breath feeding themselues with a vaine assurance which the Prophet labours to depriue them of to the end their fond hopes might not beguile them It is also to be noted that this generall sentence takes not away the exception which Isaiah spake of before vers 13. Vers 21. And in that day shall the Lord visit the hoste aboue that is on high euen the Kings of the world that are vpon the earth THis place hath troubled many mens heads so as euery one hath descanted vpon it diuersly Some thinke it to be meant of the Sunne and starres others of the diuels which should be punished with the wicked others referre it to the Iewes whom God had beautified with a special priuiledge but I can receiue none of these interpretations The true and naturall sense as I take it is that there are no powers so high that shall be able to free themselues from these scourges of God for let them soare aboue the cloudes yet euen there shall the hand of God reach them as it is said in the Psalme Psal 139. Whither shall I goe from thy presence whither shall I flee from thy Spirit if I goe vp into heauen thou art there if I take the wings of the morning and flie to the vttermost parts of the sea yet thither wilt thou pursue mee For Isaiah calles Kings and Princes the host from aboue by way of similitude and himselfe so expounds it cleerely when he addes Vpon the kings of the earth For I am not of the mind that the words should bee seuered as if hee spake of diuers things but it is rather the repetition of the same thing againe so as the latter expounds the former vnlesse any had rather expound it thus He will come in visitation vpon the kingdomes of the earth yea euen vpon them which seeme the highest exalted aboue the common condition of men Some are so aduanced aboue others that they seeme petty Gods rather then men Now the word visit must bee referred to the punishment as it appeares sufficiently by the text Vers 22. And they shall be gathered together as the prisoners in the pit and they shall bee shut vp in the prison and after many daies shall they bee visited HEe continues on his purpose in the beginning of the verse vsing a phrase of speech by way of similitude for all were not prisoners but the Lord brought them all into seruitude as if one should keepe his enemies in safe custodie which he had subdued The Prophet brings in the Lord then like a Conquerour which holds his enemies in prison For men are wont to lay them fast whom they haue taken We know that men flee the presence of God despise him all the while he spares or giues theÌ any truce for this cause Isaiah saith that they shall be shut vp in prison by heapes that so their reioycing in their multitudes might cease Where he saith they shall be visited after many dayes we are not to take it simplie as a promise but as a threatning also included vnder it and that in this sense O ye Iewes you haue a long time dallied with your God by your rebellion and haue prolonged your trading in sinne too long so God will now prolong his chastisements till he haue in the end brought you though very late to a sight of your misdeeds And this course we see the Iudges of the earth often take with malefactors with whom they are displeased they admit theÌ not to their presence the first day but humble them first by throwing them into stinking dungeons Simile and into miserie that they may thereby breake the pride of their hearts God is said to visit the world two waies But God is said to visit the world two waies first in punishing the wicked secondly when after some chastisements he shewes his elect some tokens of his fatherlie kindnes The word visit in this place is taken To behold and thus the Prophet mitigates the rigor of his menace or threatning For the hearts of the faithfull in these cases haue need of comfort lest they should quaile and be discouraged The cause why the Prophets are wont so often to mingle consolations with their denunciatioÌs in regard of
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 prouideÌce 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 coÌsists 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
that shall onely behold the vpper face of the earth but the rootes notwithstanding lie hid vnderneathe which after they haue sucked in the deaw of the spring time doe againe gather strength and life so as the flowers which before were withered away and dried doe then become fresh and greene Thus the people shall gather new force after they shall bee reuiued and watered with this fruitfull deaw of Gods grace although for a time it seemed they were wholly withered and gone Sure these similitudes which are drawne from such things as are familiarly knowne amongst vs haue great force in them to worke vpon our affections What forââ familiar similitudes haue to work vpon our affections For if flowers or grasse which are wet with the deaw that falles vpon them doe sprout forth and wax greene how much more shall we be reuiued if we be watered with the quickening deawes of Gods grace Why should not our bodies receiue new liuelinesse albeit they were rotten before Note Hath not God as much care ouer vs as he hath ouer the hearbs Is not the holy Spirit of greater force then the deaw Saint Paul I remember vseth the like similitude 1. Cor. 15.36 where hee speakes of the resurrection but in regard he applies his metaphor to another purpose I thinke it not amisse to let it passe for this time because I would not willingly confound that place with this Let it suffice vs that we haue attained the true meaning of the Prophet In the end of the verse where I haue translated The earth shall cast forth her dead some translate it in the second person Thou shalt bring downe the land of Giants or Thou wilt bring downe the Giants in the earth I reiect not this interpretation because the words may well beare this signification but as I take it the first seemes to agree best to the text although the matter be not much materiall in regard of the substance For this must be referred to the consolation which we mentioned a little before Vers 20. Come my people enter thou into thy chambers and shut thy doores after thee hide thy selfe for a very little while vntill the indignation passe ouer IN this verse hee exhorts the children of God vnto patieÌce that they might coÌtinue to beare their miseries and afflictions quietly as also to remaine inuincible against all the sharpe temptations which as it seemed should ouerwhelme them There was great need of this exhortation therefore for the pitifull case into which the poore people were soone after brought seemed in all outward appearance to bee farre off from the promise which was formerly made vnto them The Prophet then like a tender hearted nurse takes this troubled people by the hand as it were who otherwise knew not what shift to make and carries them aside into a secret place to lodge them in safetie till these stirres and hurly burlies were appeased Now whereas he calles them my people he speakes in the person of God and not in his owne By chambers he meanes a quiet and peaceable state of conscience to wit when with boldnesse of courage and confidence wee arme our selues with patience in waiting for the comming of the Lord as Abacuk who hauing foretold what calamitie should befall the Iewes professeth that hee stands all day vpon his watch-tower that is to say in a place of safetie to expect the euent in patience and silence Isaiah commands them to doe the like here as if he should say You that are the seruants of the Lord get you into your chambers or into some other sequestred place when you feele your selues assaulted with such temptations as you are not able to resist But for as much as it is not sufficient to be once well fortified against the violence of garboiles and stirres he therefore also commands them to shut the doore after them which is to be referred to constancie and perseuerance as if he should say Looke to it that the diuell finde not the least creuise open to assaile you for hee can easily enter into our hearts if we giue him but the least aduantage that is Whereas he bids them to hide themselues his meaning is that the faithful should inioy a secure freedom if so be they were couragious in waiting for the comming of the Lord for albeit we ought to fight boldly and valiantly 2. Cor. 12.9 yet seeing the power of God is often manifested in our weaknesse wee cannot possibly take a better course then in all humilitie to run and shrowd our selues vnder his wings that so hee may saue vs from all inordinate feares and terrors Furthermore in regard that wee are giuen to boiling passions naturally and are euer and anon caried away with impatiency if we feele not Gods help at hand to succour vs presently therefore hee saith that these stormes and tempests shall blow ouer and continue but a while We must make account to fight euery day against one temptation or other Wee must make our accounts to meete with new conflicts euery day neither must wee thinke to come to the end thereof as long as we liue and this is it that makes our miseries seeme so wonderfull long and tedious vnto vs. But if we compare them with that eternitie wherin we shall inioy happinesse without end the meditation thereof will cause them to seeme but as a moment As Saint Paul in a certaine place shewes that the light afflictions which for a short space wee suffer in this world are no way to be compared vnto that eternal weight of glory which shall bee reuealed in the world to come Rom. 8.8 2. Cor. 4.7 When the Prophet addes vntill the indignation be past he meant thereby to remoue all difficulties out of the mindes of the faithfull and it is no lesse then if hee had promised them deliuerance out of hand Mee thinkes this word indignation simply considered in it selfe signifies that affliction which proceedes from the wrath of God Others referre it vnto the enemies of the Church which sense though I reiect not yet the first likes me better For wee see how carefull the Prophets are to insinuate into our mindes that no euil befalles vs but by the hand of God No euill befalles vs but by the hand of God and that he neuer sends the same without cause but is first prouoked thereunto by our sinnes and offences Hence we learne that God will not be angry with his Church for euer but will cause his wrath to cease at the last God will not alwaies retaine his anger towards his Church but wil cause his wrath at the length to cease Mich. 7.18 Zac. 1.12 13 euen as we see it to fall out in stormes and tempests and this is the cause why the faithfull beare their crosses with the greater courage For thus the Church saith Mich. 7.9 I will beare the wrath of the Lord because I haue sinned against him c. Why so She knew well
that God meant her good in chastising of her Now our Prophet brings in the Lord speaking as I touched before to the end his exhortation might haue the better authoritie Vers 21. For behold the Lord commeth out of his place to visit the iniquitie of the inhabitants of the earth against him and the earth shall discouer her blood and shall not hide her slaine NO doubt but it is an heauie temptation to the faithfull when they see the wicked exercise their rage against them and in the meane while that God should hold his peace for in so doing they imagine he hath forsaken them The Prophet then labours to preuent this temptation and shewes that howsoeuer the Lord hath been silent for a while yet hee will in the end shew himselfe in due season to giue reliefe to his seruants and to punish the wrongs that haue been done him Thus by the word of comming forth he describes the Lord reaching out his hand as it were to his children as if the same had been hidden before in regard they felt not his helpe For that is the cause why he saith the Lord comes forth into sight namely to succor his Church and to execute his iudgements vpon her enemies for in former time it seemed he had kept himselfe close and altogether shut vp in heauen We may also verie well affirme that Isaiah alludes to the sanctuarie which maner of speech is often met withall in the bookes of the Prophets Mich. 1.3 Abac. 3.13 Zach. 14.3 As if he should say Howsoeuer the prophane nations despise the Arke of the couenant being seated in a very meane place yet from thence shall the faithfull feele by good experience how readie the power and fauour of God is prest to succour them and that hee is not called vpon in this holy place in vaine In the meane while wee must hold this as a sure principle that albeit the wicked scorne the Temple as if it were no better then some Country barne or some such like thing yet euen from thence will the Lord come forth when he sees the time fit to defend and to auenge his peoples quarrell vpon all the inhabitants of the world And this exposition sutes better then if by the word place we should expound that he should come forth of heauen for Isaiah meant to expresse somewhat more The Prophets wheÌ they make any mention of heauen they therewithall present before vs the glorie and maiestie of God but our Prophet in this place respects our capacitie that is to say when we feele that God who in times past seemed to be farre off and hidden out of our sight doth at the last appeere for our comfort He also hath vsed a particle demonstratiue and a participle of the present tence for the greater certentie of the matter as also to the end the faithfull might not thinke much to bridle their passions by patience till his comming forth Hitherunto appertaines that which he ads touching the visiting of iniquitie for it were contrarie to his nature who is the Iudge of all the world to suffer wicked men to giue ouer themselues to all wickednes without impunitie There is in the verb to visit a similitude well enough knowne for we thinke that God either sees not at all or else is busied about some other matters when he withholds or deferres the execution of his iudgements be it neuer so little a while These words also against him want not their weight for it is often said that when the wicked lay their ambushes they spread a net or dig a pit for themselues Psal 9.15 57.6 The sense then is that all the annoyances oppressions which the wicked bring vpon the Church shall in time fall vpon their heads that haue been the contriuers thereof Lastly there is also a very great vehemencie in the word shall disclose for now whilest the wicked shed and tread vnder foot innocent blood the earth seemes as it were to suck and drinke it into her womb in the meane while it seemes the death of the faithfull is quite and cleane forgotten and the memorie thereof raced out of mens minds for euer yea and that God himselfe vtterlie neglects it These are mens imaginations but the Lord witnesseth the contrarie here He calles the blood of the earth then which the earth hath drunke in as it is said Gen. 4.11 The earth hath opened her mouth to receiue thy brothers blood when the blood of Abel was shed For the Lord in that place amplifies and aggrauates the foulenes of the fact when he saith That the earth is defiled with that blood which was shed and therefore he therein shewes first how pretious the death of his Saincts is in his sight secondly what care he hath of the same and lastly that he will reuenge it For the earth it selfe shall be armed to punish the cruelties which haue been exercised by tyrants and the enemies of the truth against the faithfull so that there is not the least drop of blood which is shed that shall not be accounted for Let vs therefore remember this consolation A Consolation which we ought to haue continuallie before our eies and set it alwaies before our eyes when the wicked smite vs laughing and sporting themselues whilest they vex vs with all maner of outrages For God in the end will shew that innocent blood hath not cried in vaine because he can neuer forget his Saincts THE XXVII CHAPTER Vers 1. In that day the Lord will visit Leuiathan that pearcing Serpent and Leuiathan that crooked Serpent with his sore and great and mightie sword and will kill the Dragon that is in the sea THE Prophet speakes heere of Gods iudgement in generall and so comprehends the whole kingdom of Satan For hauing spoken before of the vengeaÌce of God against tyrants and vnbeleeuers which had shed innocent blood he now passeth on further and publisheth the edict it selfe The word Leuiathan is diuerslie expounded but generallie it signifies a serpent or the whales and fishes of the sea which are as moÌsters in regard of their excessiue greatnes Now howsoeuer this description agrees to the king of Egypt yet vnder this one kind he meant to comprehend all the enemies of the Church For mine owne part I make no question but by way of Allegorie he speakes here of Satan and his whole kingdome describing it vnder the figure of some monstrous beast Gen. 3.1 Satan and therwithall also priuilie taxeth the subtleties wherewith he couers his deceitfull baits And thus he meant to preuent many doubts wherewith as with mightie billowes we are at euery turne tossed to and fro whilest God on the one side promiseth to assist vs and yet Satan on the other side ceaseth not to make vs feele the force of his darts and craftie conueyances for his cunning is exceeding great to worke mischiefe and his wrath is wonderfull hot against the poore Saincts of God But in the meane
dust and the multitude of strong men shall be as chaffe that passeth away and it shall be in a moment euen suddenlie I Will first recite the opinions of others and then that which to me seemes most probable All in a maner do thinke that this should be spokeÌ of the enemies of the Iewes for they take the word Strangers for enemies and so they affirme that the multitude of those who should oppresse the Iewes shall be like the dust that is to say infinite But considering all things circumspectlie I incline rather to another opinion to wit that the Prophet speakes by way of contempt of the fortresses and garisons whereupon the Iewes relied For they had souldiers out of forreine Countries that were valiant vnder their pay And thus I interpret the word Aritsim which properlie signifies so much neither do I wonder a little that some of the Rabbins should take it for the heathen or wicked In regard the Iewes then drew vnto themselues diuers garisons out of strange Countries they thought they were cock-sure and out of danger The Prophet on the coÌtrarie threatens that their garisons shall skirmish in vaine notwithstanding their companies be many in number for they shall be but as dust or chaffe that is to say like vnprofitable ofscourings so as they shall haue neither strength nor actiuitie Hence may we obserue No wisdome nor strength against the Lord. that be our riches or abundance neuer so much yet all shall turne to smoke as soone as the Lord shall but blow vpon it The preparations which men make last awhile it may be but when the Lord shall once but lift vp his hand all strength must vanish and become like chaffe In the end of the verse some expound that a sound shall arise suddenlie and as in a moment from the inuasion of the enemies but I rather referre this word shall be to the time that this shall endure which shall be but short as saith the Prophet for his meaning is that these garisons shal not hold out loÌg but shall vanish away in a moment Men shall boast but in vaine therfore seeing God is their enemie Vers 6. Thou shalt be visited of the Lord of hostes with thunder and shaking and a great noise a whirlewinde and a tempest and a flame of deuouring fire HE addes the cause why all these multitudes of garisons shall be like stubble setting it forth by a contrarie similitude For he opposeth the wrath and visitation of the Lord of hostes against these souldiers For alas how will straw and stubble be able to resist the flame of a deuouring fire How shall dust be able to abide the force of the whirlewind His meaning is then that the vengeance of God shall be so great that no preparations shall be able to withstand it And in this sense me thinks the text concurres well the parts whereof would not answere proportionablie one to another if we should follow another exposition Now by this wee learne that our enemies which assaile vs shall neuer attempt more against vs then the Lord shall permit If he then be pleased to defend vs our aduersaries can not hurt vs although they should stirre vp all the world against vs. On the contrarie is he minded to correct vs We can resist his wrath neither by weapons nor any fortresses whatsoeuer for he will sweepe them away as with a vvhirlewind yea he will consume them like a deuouring flame that leaues nothing behind it Vers 7. And the multitude of all the nations that fight against the Altar shall be as a dreame or vision by night euen all they that make the warre against it and lay siege vnto it I Expound this verse otherwise then some do The first member of this seuenth verse is explaned in the verse following who thinke that the Prophet meant to comfort the faithfull which I confesse is not without great shew of reason And so it conteines a very excellent doctrine to wit that the enemies shall be like those that dreame when the Lord shall disappoint them of their hope euen whilest they imagined they were sure of the pray But this interpretation for ought I see seemes not to agree very well with the text Sometime it falles out that a sentence sounds so goodly in shew that we are drawne to such a liking of it that it steales from vs the true and naturall meaning thereof We must not easily bee caried away to like of such a sense of Scripture as steales from vs the meaning of the Holy Ghost how goodly a shew soeuer it seemes to haue so as we neither aduisedlie consider the text it selfe nor yet take any great paines to seeke out the authors intent and purpose Let vs see then whether the Prophets meaning be as they say for seeing he still continues to denounce threatnings in the verses following I doubt not but he prosecutes his speech in this place which otherwise should be broken off abruptlie in this sentence For he rebukes and taxeth the Iewes for their obstinacie in that they durst be so bold to despise God all his threatnings To be short he reprooues their false trust and confidence by a very fit similitude saying that the enemie should suddenlie come vpon the Iewes euen at that time when they thought themselues hope of the resurrection Luk 10.27 Act. 23.8 yea the doctrine of the immortalitie of soules was vtterly abolished how could it bee I pray you but the people must become like beasts or swine For take away the hope of the eternall and blessed life from men and what shall we make of them And yet it sufficiently appeares by the testimonies of the Euangelists that such they were when our Lord Iesus Christ came into the world For at that time these things were truely accomplished according as our Prophet foretold to let vs see that these things were not vttered by him at random but that they assuredly came to passe though the wicked no doubt in his time made light account of his words Their incredulitie and blindnes therefore fully appeared when this true light came to lighten the world to wit Iesus Christ the only light of trueth the soule and spirit of the law and the end whereat all the Prophets aimed Then I say the Iewes especially had a vaile laid ouer their eyes which was figured before in Moses when the people could not indure to behold him Exod. 34.30 because of the brightnesse of his countenance But this is truely fulfilled in Christ to whom it appertaines to take away and abolish this vaile as S. Paul teacheth 2. Cor. 3.16 Vntill Christ then the vaile remained ouer their hearts vntaken away in reading of Moses for they reiected Christ to whom Moses ought to haue been referred Now in this place vnder the word Moses the whole law is to bee vnderstood which being referred to Christ the true end thereof this vaile shall then be taken away These iudgements
And thus they were not restrained by any feare or awe of God because they esteemed of religion but as a fable He also comprehends other wickednesses in adding that they rose betimes to doe euill for he speakes not of the Caldeans or Assyrians but of such as would bee held to be of the number of the faithfull and boasted that they were the children of Abraham Vers 21. Which made a man to sinne in the word and tooke him in a snare which reproued them in the gate made the iust to fall without cause WE haue told you heretofore with whom the Prophet had to deale namelie with hypocrites and prophane contemners who esteemed all the reprehensions threatnings of the Prophet but as wind and had forged to themselues a god of their owne deuising For such who only sought libertie to liue as they listed in their lusts and wicked courses were vtterlie vnable to beare the sharp reprofes of the Prophets neither would they bee touched nor repressed by their good willes For which cause they were diligent in noting and obseruing their words either to snarle at them or to wrest something or other to their purpose Neither do I doubt but he here taxeth the wicked who were offended at the plainnes of the Prophets and with their sharp and vehement rebukes as if they meant to bring the necks of the people princes and priests vnder their girdles Thence it is that these calumniations and false accusations are raised vp against the faithfull seruants of God at this day thence is it also that such doubtfull and curious questions are propounded vnto them euen as nets and snares to put the innocent in hazard of their liues or else to plunge them into some imminent danger And we see that the Scribes and Pharises did the like euen to Iesus Christ himselfe Math. 21.23 and 22.17 Iohn 8.6 The last member of the verse which is added by way of exposition shewes that this is not to be vnderstood of slanders and other cunning deuises in generall by which the subtle are wont to intrap the simple for the Prophet rather more plainly condemnes the wicked conspiracies by which the vnbeleeuers indeuor to exempt themselues from all reprehensions and censures Now in regard that their assemblies were kept openlie for giuing sentence in iudgement and that the gates were alwaies replenished with people the Prophets tooke opportunitie from thence to reproue all sorts so as they spared not the Iudges themselues For the matters of life and death at that time were in the hands of such wicked and godles wretches that it was needfull to rebuke them very sharplie But in stead of making any good vse of these admonitions to come to amendment of life they became so much the worse and raged against the Prophets and laid snares to catch them for as Amos saith They hated him that reproued in the gate and abhorred him that spake vprightlie Amos 5.10 This appertaines to all and especiallie to Iudges and rulers in Common-wealths who are the most impatient and wil by no meanes abide the least reproofe They loue to reigne as Kings and would be so esteemed of others also albeit they be worse indeed then the meanest good subiect The expositors agree not in the exposition of the verb Iekoshun which signifies to spread nets for some take it to chide others to do wrong as if the Prophet accused the malepertnes of those who gaue ouer themselues to violence and by meanes thereof banished such out of their presence as should any way touch theÌ in their reputations But as I hope the readers will approue of that reading which I haue followed He also saith that the iust was ouerthrowne without cause for they did what they could by craft and wicked practises to bring the iust into hatred as if they had been the only wicked men in the world but after they haue borne their scoffes and reproach for a while their enemies at length shall come to destruction Vers 20. For this is the Consolation which the Lord giues the faithfull to wit that he will not suffer the wicked to scape so scot-free but they also shall snart for it and in the end shall be suppressed howsoeuer for a time they had the world at will Let patience haue her perfect worke But we must haue patience to wait for the accomplishment of these and the like promises Vers 22. Therefore saith the Lord vnto the house of Iaacob euen he that redeemed Abraham Iaacob shall not now be confounded neither now shall his face be pale THis is the conclusion of the former sentence for he comforts the people to the end they should not despaire in this poore and wofull estate into which they should be brought It is also needfull to note the time vnto which these things ought to be referred to wit to the time of the captiuitie when the Temple was ouerthrowne the sacrifices abolished so as it seemed religion was whollie rooted out and all hope of deliuerance taken froÌ them There was great cause therefore why the hearts of the people should be susteined and vpheld by these prophesies to the end that the wrack and ruine of all things being come vpon them they might haue this planck as it were to saue themselues from Ship-wrack vpon which if they kept themselues firmely they might by meanes thereof come safe to the shore By this let vs be warned also to imbrace the like promises by faith and when all things shall seeme desperate yet let vs rest vpon them with our whole hearts Now he speakes of the house of Iaacob in which we are to note that the vertue of Gods word is perpetuall and of such efficacie that it brings forth fruit as long as there is a people in the world which adores and stands in awe of him For there are alwaies some whom God reserues because he will not suffer the race of the faithfull to perish Doubtlesse there is an end and thy hope shall not be cut off Prou. 23.18 None that trust in him shall be confounded Psal 34.22 Hath the Lord spoken it then let vs beleeue him and doubtlesse the time wil come in which we shal reape the fruit of our faith For as his truth is firme and stable in it selfe so if we rest constantlie vpon him wee shall neuer be destitute of comfort It is not without cause also that he addes that God who now promiseth to be mercifull vnto Iaacob saith that he redeemed Abraham for he therein brings the people to the beginning of the Church that coÌsidering Gods power which from time to time was manifested by so many famous examples they might haue no occasion at all to call his truth into question If so be then they gloried in that they were the children of Abraham Abrahams deliuerances they were also therewithall to thinke from what place the Lord did first deliuer him to wit from the seruice of idols which he and
pierce and gall the hearts as well of small as great for they gloried they were the holie posteritie and how they issued out of Abrahams loines as if Gods adoption had serued for a vaile to couer all their grosse and palpable wickednesses though they were neuer so manifest Nay God meant to lay them open and to publish their wickednesses with sound of trumpet as it were For in accusing them to be such as refused to heare the law of the Lord he therein opens the fountaine whence all presumption flowes to wit the contempt of the word which discouered their impietie in despising euen of God himselfe for they lie who say they will serue God and yet will not be in subiection to his Commandements Isaiah also aggrauates their offence for reiecting the medicine that should haue cured their maladies He that refuseth to submit himselfe vnder the censure of the word taxeth God of tyrannie is bewitched of Satan and hates integritie which medicine was offred them in his wholesome doctrine For this cause he calles them rebellious vntamed or wild as also liers or disloyall in regard that whosoeuer will not submit himselfe to Gods word doth openly turne his back vpon him no lesse then if God plaid the tyrant in exacting some vnreasonable thing at his hand and therewithall doth also shew that hee is bewitched with the illusions of the diuell and giuen vp to the vanity of his own heart so as he hates all integritie Vers 10. Which say vnto the Seers See not and vnto the Prophets Prophecy not vnto vs right things but speake flattering things vnto vs prophecie errors HE how in plainer termes sets forth and shewes as in liuely colours what that obstinacie contempt of the word is whereof hee spake before for the wicked not onely scorne all instruction but doe also furiously resist it yea they wish it were vtterly abolished and buried in euerlasting forgetfulnes This is it which Isaiah meant to say to wit that they did not onely turne their eares eyes and all their senses from holy doctrine but could very well haue found in their hearts that it had been vtterly extinct and abolished for the wicked are euermore pricked forward with such rage that they would haue no mention at all made of that which they cannot abide to heare of For the power and officacie of the word so galles and stings them that they shew themselues to be no better then furious wild beasts in rage and crueltie Faine would they escape but they are compelled in despite of them to heare God speake yea and to tremble before his Maiestie Now it vsually falles out that after this bitternes against the word in the next place they fall to hate the Prophets that haue bin the Ministers of it and not onely that but to lay snares and to vex them with persecutions banishments and oft times with death it selfe By meanes whereof they thinke vtterly to roote out race from off the earth both the doctrine and Doctors also that teach it For men had rather heare dreames and fables then to bee faithfullie taught The Prophet sets not down here the verie words which they spake to wit as if they had openly pronounced them but hee shewes what was in their hearts for hee had not to deale with such fooles as would goe blaze their impieties to the whole world no they were growne to the height of hypocrisie For they made the world beleeue they were such as serued God deuoutly and therefore complained as if the Prophets did them great wrong so to diffame them But Isaiah pluckes off this visard wherewith they couered themselues and lets the world see what they were indeed seeing they would not be brought to giue place to the trueth For whence I pray you proceeded their murmurings against the Prophets but that they neither could nor would hearken to the voice of God The Prophets were called Seers because the Lord reuealed that vnto them which they were afterwards to reueale vnto others for they were as beacons set vpon an hil and as watchmen thence to discouer a farre off tidings either of that good or euil which was by and by to insue But the people could not abide to heare of troubles and therfore they hated the Prophets who by laying their sins close vnto their consciences were therewithall proclaimers of Gods vengeance which was ready to seaze vpon them To this appertaines these words see not prophecie not right things not that they vttered these things indeed as we haue shewed before but because they thought thus in their hearts in which they wished the Prophets would be lesse seuere For it went against the haire as they say to bee so sharply dealt withall Doubtlesse none of them would once shew themselues so impudent as in plaine termes to desire they might be seduced or to say that they would resist the trueth for in outward profession they made the world beleeue they sought to promote the same with all diligence as all our aduersaries the Papists doe at this day but they denied that the sermons of Isaiah or of the other Prophets were the word of the Lord. They were not afraid to tell Ieremiah that he was a lier and not onely that but gaue him threatning words saying Thou shalt not prophecy in the name of the Lord lest thou die by our hands Ier. 11.21 Thus we see the publishing of the truth was to them a thing intollerable Now in turning their eares from it what could they else beleeue but lies See then how they sought to be seduced and deceiued wittingly But hee discouers the fountaine from whence all this sprang when hee saith they desired to be flattered For they would haue been most readie to haue heard and receiued flattering words and could well haue found in their hearts that their eares might haue been tickled in the name of the Lord forsooth What is the reason then why the world is not onely subiect to bee gugled by impostures but also that it earnestly seekes and receiues the same Surely because all men naturally desire nothing more then that they might be suffered to rot in their filthinesse through flatteries But the messengers of God must of necessitie bee sharpe in their reprehensions for all that if they meane to approue themselues vnto God Whence it followes that worldly men cauill foolishly and childishly when they say we could bee content to bee Gods disciples with all our hearts if hee would not deale too seuerelie with vs. Which is all one as if for their sakes they would cause him to alter his nature and to denie himselfe as also Micheas saith that the Iewes cared for no Prophets but such as would prophecie vnto them of wine strong drinke Mich. 2.11 Vers 11. Depart out of the way goe aside out of the path cause the holy one of Israel to cease from vs. THe summe is that when the Prophets are despised God himselfe is there withall
despised and reiected so as he hath no more audience This the wicked cunningly dissemble because they are ashamed to confesse so great a wickednesse against themselues but it goes neuer the better with them for all that For God wil be heard by those to whom he hath giuen commandement to speake vnto vs Would wee obey Gâd let vs shew it by our obedience to the doctâine of the Prophets and Apostles and to publish that doctrine which is contained in his word Ought he then to be heard Is any reuereÌce due vnto him Let vs shew it in imbracing his word as it is contained in the writings of the Prophets and Euangelists Which I wish should be well noted to vphold the credit of the word for those that reiect it doe as much as if they denied God to haue any being Againe the cause of such impietie is here touched which doubles the fault to wit because God flatters vs not in our sinnes but performes the office of a good and expert Physitian Men desire to be flattered and cannot willingly indure that God should threaten them thence proceedes this hatred and reiection of the word thence comes that furious war which they raise vp against the Prophets whose threats and reprehensions they can by no meanes indure For what cause should men haue to reuolt from God and from vnder his rule and gouernment were it not that they please themselues with the mists of errors and hate the right way The Prophet therefore fitly ioynes these two thigs together first the contempt of heauenlie doctrine secondly the hatred of vprightnesse Vers 12. Therefore thus saith the holy one of Israel Because you haue cast off this word and trust in violence and wickednesse and stay thereupon HE addes the chastisement of this impiety to wit that they should not escape vnpunished because they refused to heare the Lord speaking vnto them which contempt he expresseth the more fully by the verbe to Reiect or to disgorge He calles it this word vsing therein a word demonstratiue in regard that men willingly forge vnto themselues a word agreeable to the manner and course of their owne life but they will giue God no audience when hee speakes Afterwards hee opposeth Gods milde summoning of them and an exhortation to a quies rest against their turbulent enterprises saying You trust in violence and stay thereupon The word Oseq signifies rapine and extortion in things appertaining to mens substance others translate Riches ill gotten others Slander or misreporting but they expresse not the Prophets meaning sufficiently For mine owne part I refer it not to Riches gotten by wicked practises but rather to the pride and rebellion wherewith this people were puffed vp Violence and wickednesse The word iniquitie afterwards added is not to be restrained to iudgement because as I thinke it hath a larger scope for by these two words the Prophet meant to set forth the impudencie of the wicked who proudly and insolently exalted themselues against God Why so Because they would alwaies do what them listed and withstood him and his sacred will And as the Poets fained that the Giants made war with God A fiction of Poets so these resisted him when he threatned perswading themselues that they were able to make his force to recoile by their pride and ouerweening Vers 13. Therefore this iniquitie shall be vnto you as a breach that falleth or a swelling in an high wall whose breaking commeth suddenly in a moment THis is the sentence touching their punishment which Isaiah sets forth by a goodly similitude for he compares the wicked to a wall that is cracked or swollen Now as the swelling of a wall shewes that it is readie to fall because it cannot long stand vpright vnlesse all the parts be equally knit together so the pride and insolencie of the wicked is an infallible signe token of their present destruction for the more they are puffed vp the more sudden shall their downfall be And as they are full of wind so it is not possible but being ouercharged therewith they must forthwith breake in sunder Hee bids them therefore to exalt themselues and to behaue themselues malapertly against God if they will but in conclusion hee will quickly ouerturne your pride presumption for it is nothing else but a bubble ful of wind Hence we are to be admonished that there is nothing better for vs then that wee wholly submit our selues vnder God and so to gather in all our spirits that we bind our selues perpetually to doe him seruice For whosoeuer hee be that shakes off this humilitie and growes proud must needes breake in sunder with gathering in ouer much wind The Lord indeed for a time suffers the wicked to swell and make their great risings and ouerflowings appeare that in the end they might pull ruine and destruction vpon themselues by their pride and vaine boastings Vers 14. And the breaking thereof is like the breaking of a Potters pot which is broken without pitie and in the breaking thereof there is not found so much as a shard to take fire out of the harth or to take water out of the pit WHen a wall falles downe yet there remaines some remnants of the ruines thereof and besides the stones will serue for some good vses yea that which is fallen may be reedified But our Prophet prophecieth here that those which shall behaue themselues thus rebelliously and proudly against God shall perish in such sort that they shall neuer be healed so that the remainder shall be vtterly vnprofitable He therefore vseth a similitude taken from an earthen vessel whose broken peeces can neither be made vp nor gathered together againe Which threatnings ought greatlie to moue vs to imbrace the word of God with all reuereÌce when we heare that so horrible punishments are prepared for those which despise the same for the Prophet shewes that they shall be whollie destroyed and vtterlie confounded and takes away all hope of their restauration And good reason For wee see how the contemners of God cease not dayly to set vp their Creasts notwithstaÌding they haue had the foile three or foure times Why so Because nothing is more difficult then to pluck from out of their hearts that false confidence which was fast rooted therein Vers 15. For thus saith the Lord God the holie one of Israel In rest and in quietnes shall ye be saued in quietnes and in confidence shall be your strength but yee would not HEre the Prophet shewes one speciall touching the contempt of God For when hypocrites are generallie admonished it toucheth them little or nothing at all the Prophets therefore vnto their generall doctrines adde particular applications The prophets are wont to descend from generall doctrines to particular applicatioâs touching in a speciall maner the conuersation or those with whom they had to doe and so alwaies aimed at some certaine marke or end For his aduersaries might thus cauill and say Wherefore
principall fruit of our reconciliation with God stands in the inioying of faithfull Teachers yet because the common people had suffered much want Isaiah fitting his speech according to their weaknes giues theÌ therin a taste as it were of Gods fatherly goodnes in mentioning great plenty of all things By the words bread and water hee signifies an extreme pouerty and want of outward things and therefore hee addes aduersitie and affliction Now in stead of this penurie he promiseth to send them fruitfull increases which he expresseth vnder the word Raine For hee takes the cause for the effect as if he should say The earth shall be exceeding fruitfull in which phrase of speech the Prophet also had respect to the situation of that Country which waited for no other meanes to make it fruitfull but the raine which fell from heauen for it was not watered by the ouerflowing of riuers or fountaines See Deus 11.10 but onely with raines Isaiah therefore shewes that the Lord will send abundance of those fruits which otherwise he could haue diminished or taken away by barrennesse In any wise therefore let vs learne to comfort our soules with these and the like promises when wee shall in anie sort feele the hand of our God heauie vpon vs. Vers 21. And thine eares shall heare a voyce behind thee saying This is the way walke yee in it when thou turnest thee to the right hand and when thou turnest thee to the left THe fruitfulnesse of the land whereof hee spake before ought to bee esteemed a good blessing of Good But behold here the chiefest cause of ioy and gladnesse to wit when God vouchsafes vnto vs the wholesome sincere milke of the word for our soules For there is no famin of bread that ought so much to affect vs with feare and perplexitie as the famin of Gods blessed word The famin of Gods word a famin of all famins And indeed looke how much more precious the soule is then the body so much the more ought we to feare that famin aboue all other famin as also another Prophet telles vs Amos 8.11 Our Prophet then promiseth vnto the Iewes a benefit But the inioyiâg of it a benefit of all benefits False Prophets would be taken for the onely Doctors of the Church aâoue all benefits the greatest What is that They shall now bee fed with the word of God which had been exceeding scarce amongst them before The false Prophets I deny not will boast that they also haue the word yea with greater boldnesse many times then the faithfull Teachers themselues They forsooth will be taken and held for good guides euen whilest they lead men into error and at last plunge them with themselues into euerlasting perdition But the word which shewes vs the direct way comes of God alone True doctrin it selfe shall auaile vs nothing at all vnlesse God giue vs eares to heare it And yet if he did not therewithall promise to giue eares to heare it the word of it selfe shoud little auaile vs for so he should indeed speake but to deafe eares neither should we perceiue ought but a confused sound When he saith therefore that hee will be behind vs as a guide wee may thereby perceiue that God will not suffer his word to be spoken to vs in vaine but will so worke inwardly vpon our judgements and affections that they shall bee bowed to a true and willing obedience For all of vs naturally are vnteachable so that we stand in need to bee wholly reformed by the worke of the Spirit And therefore the word shall heare is of great weight in this place Now he compares God to a schoolemaster who sets his schollers before him that hee may the better teach them and keepe them in order wherein vndoubtedly hee shewes the great affection and exceeding care which he hath ouer vs in that he contents not himselfe to goe before vs but also to watch vs at euerie turne with his gracious eye God not onely vouchsafes to teach vs but to watch and attend vs with a gracious eye whither soeuer we goe Moreouer the Prophet shewes that those which follow God shal neuer goe out of their way For by the verbe exhortatiue walke yee in it hee addes some reliefe to helpe our perseuerance lest some difficultie or other might slake our course as it often falles out Obiect But that which he addes of the right hand and the left may seeme absurd in regard that when Moses shewed the people the way in which they should walke hee therewithall forbad them to turne either to the right hand or the left Deut. 5.32 17.20 For that way is straight and no man ought to seeke out any by-waies What might be the meaning of our Prophet then Ans What is meant by the right hand and the left in this place I answere hee mentions the right hand and the left in this place in another sense then Moses doth For it is taken here for all sorts of counsels which wee ought to aduise of which are diuers in regard of the diuersitie of occasions that we meete withall and according as euerie one meetes with sundry difficulties and agreeable to his affaires and occasions he is to take aduice and deliberation Thus hee calles right hand and left all the actions of life whatsoeuer to the end that in all our enterprises wee might haue the Lord for our guide and that we might put nothing in execution till wee haue called vpon his name whether we turne to the right hand or to the left Hence we gather an exceeding comfort and consolation to wit that the Lord will be with vs in our enterprises and will direct our way before vs whither soeuer wee turne prouided that wee willingly stray not out of that path which he hath laid before vs. Vers 22. And yee shall pollute the couering of the images of siluer and the rich ornaments of thine images of gold and cast them away as a menstruous cloth and thou shalt say vnto it get thee hence HEnce it appeares that this direction which God will giue vnto his Saints shall not be in vaine for hauing abandoned their false worship they shall giue themselues to the true And the Prophet plainly mentions their externall profession of pietie when they shall make it appeare vnto all that they haue renounced idols and all idolatry For seeing images are instruments of idolatrie and superstition Images instruments of idola ry Such as be truely conuerted vnto God must of necessitie abhor and detest idols Faithfull Princes oght to imiâate Iehues example in polluting prophaning idols and idolatrie therefore those who are truly conuerted vnto God must needs abhorre and detest them yea and as much as in them is prophane and pollute them as we read Iehu did who prophaned the Altars of Baal and made a sakes of his Temple 2. King 10.27 Fatihfull Princes and Magistrates ought to follow his example
he Psa 146.3 Cursed be he saith Ieremiah that trusts in man and makes flesh his arme Ier. 17.5 Yet we see that all none excepted determine and conclude of matters in themselues as if they were able to bring their designes to passe an hundred yeeres after which they haue plotted in their braine yea as if they could rule both heauen The pride of mans heart intollerable earth and seas and could gouerne all things euen as they listed Seeing there is such pride in all of vs let vs not maruell that the Prophet proclaimes that the Egyptians are not God but men For the Iewes attributed that vnto them which appertained vnto God What is that Euen the protection and safegard of the Church which he so reserues to himselfe that he will haue none to meddle with this office Isaiah doth therefore tauntingly taxe the Iewes in this place with the contempt of God and their false confidence wherewith they were puffed vp And thus we may see how great difference there is betweene God and men The great difference that is betweene God and men Men can doe nothing of themselues but so far forth as God shall giue them power Come we to speake of the nature and excellencie of man wee may well praise the great graces which he hath receiued of God but oppose him once against his Creator then must he be accounted lesse then nothing For is it possible to attribute any thing vnto man but wee shall thereby take so much honour from God This is the cause why wee can neuer consent vnto the Papists Why there can be no pacifications betweene the Papists and vs. when we come to dispute of the cause of our saluation of free will and of the dignitie of merits and workes for in as much as man and God are in these things opposed one against the other it must needs be that whatsoeuer is attributed to man is taken from God But they part stakes in such wise as they giue part to God and part to men we on the contrary affirme that the sole whole cause of our saluation ought to be attributed vnto God as also that it cannot bee giuen to anie other but we shall therein commit most abominable sacrilege In a word let vs know that in this opposition nothing can bee left to man which is worthy of any praise By the word flesh he means imbecillity and weaknesse for what is in flesh but onely corruption He speakes of horses but the same or the like weaknes agrees also to the EgyptiaÌs As if he should say They and all the forces they can make are not worth a rush For albet the Egyptians had a soule as well as a body yet because they were earthly creatures and dwelt in houses of clay they must downe As if hee should say I am sure you haue no spirituall nor celestiall power To which purpose the Prophet saith Psal 146.3 Trust not in Princes nor in any child of man for his breath departeth and then all his thoughts perish Now albeit this word flesh properly belongs to horses yet it is no maruell if men be sent to take a view of the rottennesse thereof there to learne their owne transitorinesse But from the threatning that is added to wit that this wickednesse shall not goe scot-free we may learne a generall doctrine For the Lord will not indure to haue that giuen to the creature which belongs to himselfe nor that any should repose that trust in men which ought to be reserued for him alone God threates both the succourers and the succoured He threatens then as well those which should giue their succour and should be the cause of this vaine confidence as those which should be succoured should stay the hope of their safetie thereupon If God caÌnot indure we should leane vpon creatures for saluation in matters belonging to this life present much lesse can he indure vs so to doe in things appertaining to life eternall Now if the Lord cannot abide this peruerse trust as touching things belonging to our temporary saluation how insupportable are those thinke we who to obtaine eternall saluation forge diuers trusts according to their owne fantasie For in so doing they exalt the power of men to set it vp in the place of God Vers 4. For thus the Lord hath said vnto me As the lion and the lions whelpe roare after their pray against whom if a multitude of sheepheards lift vp their voice they will not bee moued nor will humble themselues at their cry so the Lord of hostes will come downe to fight for mount Zion and for the side of it THe Prophet adds this verse to shew that the Lord is not minded to leaue his nish the Iewes for their wickednesses and chieflie for their Idolatrie so God also promiseth that this enemie shall be cut off when they shall cease to sinne and to serue Idols Thus wee see that our obstinacie is the cause why the Lord addes plague vnto plague and doubles his blowes in pursuing vs more and more For we still giue him new occasions of enflaming his wrath against vs. Reforme thy euil maners and God wil redresse thy miseries If we desire that God should strike vs more softlie and that our enemies might at once be destroyed and neuer trouble vs more let vs studie by newnes of life to enter into his fauor againe for he will by and by lay downe his rods and take away the force and power of our enemies that they shall not hurt vs. When it is said that it shall not be by the sword of man the Prophet thereby meanes that the deliuerance of the Church is the peculiar worke of God The redemption of the Church a peculiar worke of God giuing the Iewes to vnderstand that albeit there appeered no help in earth yet Gods secret power should be sufficient to redeeme them Are our enemies confounded then is their force repressed Let vs know that this proceeds from the hand of God Indeed he repelleth the force and furie of the wicked diuers waies but it is his onely hand notwithstanding whereby the Church is saued Note For he so works by humane helps that yet he keepes his chosen after a wonderfull and extraordinarie maner as may be seene euen since the beginning of the world and it is no lesse easie to perceiue it now God vseth men as instruments in sauing hâs Church yet so that his owne power only shines in this work Chap. 37. 36. 37. if we were not hoodwinked And yet this lets not but the Lord may imploy some of his seruants in the deliuerance of his Church but so that still his owne hand especiallie shines in such a worke We know this prophesie of Isaiah was fulfilled when the host of the Assyrians was discomfited and when Sennacherib fled For men commonlie see not Gods hand therein but the Lord manifests his power to the end we might know that
that so they might cease to accuse God of crueltie in bringing destruction vpon them seeing the whole cause thereof was in themselues They make many turnings to escape Gods iudgement but the Prophet affirmes that hee is alwaies good to those which honour him And albeit Moses in this sense calles him a consuming fire Deut. 9.3 lest his maiestie and power should bee contemned yet whosoeuer hee be that shall draw neere vnto him with a true desire to please him he shall feele by the effects that there is nothing more sweete and amiable then his presence Though God titles himself a consuming fire lest his maiestie should be contemned yet whosoeuer drawes neere him with a desire to please him shall feel nothing so sweet as his presence At such time then as God causeth the light of his countenance to shine vpon the faithfull they haue peace with him in a good conscience whence it followes that hee is not terrible of his owne nature but we we by our peruersitie prouoke him to be such a one vnto vs. Now this is specially directed to the hypocrits who couer their villanies and secret mischiefes vnder the cloke of holinesse and thus abuse the name of the Lord to sin the more freely But our Prophet setting downe a definition of iustice by examples doth thereby more cleerly and plainly rebuke their vngodlinesse And mentions some principall actions touching the conuersation of men whereby we may easily take triall of our godlinesse For he sets before vs the duties of the second Table as he hath done often alreadie which is the best way to discouer who indeed is a religious man For as gold is tried by the fire so by a mans ordinarie cariage of himselfe may you find how he is affected in the seruice empt from all troubles but rather to be prepared to vndergo all sorts of greeuances and vexations And yet that they should know also that God cared for the kingdome of Iudah and in his good time would deliuer them out of the hands of those tyrants which held them tributaries and besieged them The estate which the Prophet heere describes is very miserable for is it not a pitifull thing to see a people of a free condition so pressed vnder such a barbarous tyrannie that all their goods must come to be praised their houses possessioÌs families seruants registred Many of our times which haue not bin acquainted with these things haue yet some little taste how irkesome this seruitude is when their goods are praised to the vttermost mite and not onely their yeerely rents which are certaine but also the hope of future gaine and not mony and possessions alone but their names also are taken Such deuices there are to impose new tributes not vpon viands onely but euen vpon the smallest things Note so that tyrants rake to themselues a great part of that which the poore people can hardly beare yet all these and infinite other calamities will nothing abate the pride excesse and rebellion of men What will they be thinke you being freed from these taxes will they not easilie forget all the euils past and the fauour of God also and bee worse then euer they were before in running into all leaud and wicked behauiour It is not without cause then that the Prophet laies these things thus before his people lest after their deliuerance they should range after their lusts As if hee should say What a shame were that nay rather acknowledge the goodnesse of God who hath dealt so mercifully with you and cleaue vnto him with your whole hearts Some haue falslie imagined that Saint Paul alledgeth this place in 1. Cor. 1.20 But so he should mistake the Prophets meaning and should apply these words to a wrong sense The cause of the error grew from the word Scribe which is not taken here for a teacher For Isaiah calles him a Scribe in this place What is meant by Scribe in this place who tooke the names of men and their families and inuentories of their possessions and houses To be short hee which kept the register of all the taxes and tributes By the poiser he meanes him which receiued the imposts for hee weighed the monies which were paied in such as are our receiuers and treasurers at this day He addes yet a third sort which was the most intollerable of all to wit hee that counted the towers or chiefe houses for they made search and viewed euery house to know which were the richest that they might get the more pence out of it Tyrants haue such at command who like blood-hounds BloodhouÌds in Common wealths haue skill to hunt and smell out fat purses that so besides the ordinary taxes they may raise an extraordinary impost No doubt but the sight of such exactors was greeuous to the poore people and not without cause for they neuer left them till they had suckt their blood to the verie marow If any by this word had rather vnderstand the officers of the King himselfe who had the charge to pull downe the houses adioyning to the walles I hinder him not for following his opinion I rather think it likely that the Prophet speaks of the exactors which the conquerours set ouer them whom they had vanquished that they might the more securely hold their own as they say Vers 19. Thou shalt not see a fierce people a people of a darke speech that thou canst not perceiue and of a stammering tongue that thou canst not vnderstand SOme translate the word Noan Strong others Impudently but I verily thinke he meant to set forth the crueltie of the Assyrians which he presently declares saying There is no communication to be had with them for they speake a strange language which thou canst not perceiue For there is nothing that moues men more to mercy then an interchangeable speech by which one may take knowledge of anothers misery But if this be wanting what is left to cause an hard heart to relent Alas they know not what thou saiest and therfore thou canst looke for no more compassion from them by thy intreaties then if thou hadst to deale with wilde and sauage beasts Thus the Prophet further aggrauates the wofull estate of this people that by contraries he might let them perceiue how exceeding bountiful God was towards them when he deliuered them out of so great a feare As in another place the holy Ghost magnifies the grace of God in that hee preserued his people in Egypt albeit they vnderstood not their language Psal 81.5 Vers 20. Looke vpon Zion the Citie of our solemne feasts thine eies shall shall see Ierusalem a quiet habitation a tabernacle that cannot be remoued and the stakes thereof can neuer be taken away neither shall any of the cordes thereof be broken MAny read it in the vocatiue case Looke O Zion but it is better to reade it as I haue translated it Looke vpon Zion The Prophet propounds a promise touching the
is more then need then that the Lord succor vs this way that our feares being appeased our weaknes strengthened we may be fitted to walke on in our christian course For if we had these words Feare not Behold your God well fixed in our hearts How to be eased of fainting fits all faintings would soone vanish Men no sooner feele that God is neere vnto them but they cast away feare or at the least so resist it that they are not ouercome of it In nothing be carefull saith S. Paul for the Lord is at hand Philip. 4.5 and 6. of which senteÌce we haue intreated at large elsewhere It seems also that the Apostle to the Hebrues alludes to this place Chap. 12.3 and 13. where hauing forbidden them to be grieued or discoraged with Gods correction he recites the words of our Prophet and applies this sentence to all the faithfull that so they might stirre vp themselues vnto perseuerance and constantlie to hold out vnto the end in regard they were to suffer many assaults Neither is it superfluous that the Prophet addes your God for if we be not assured that he is ours his comming shall bring vs terror rather then comfort Therefore he sets not God forth here in his Maiestie which casts downe the pride of the flesh but his grace which comforts the afflicted weake We see then it is not without cause that he thus adornes God with this title namely that he is the protector of the faithfull to retaine them in safetie Obiect If any obiect that God must needs be dreadfull when he comes to punish in his wrath I answere Ans that this vengeance is threatned against the wicked and the enemies of his Church so that albeit it be terrible vnto theÌ yet it shall bring consolation to the faithfull This is the cause why he addes that he will come to saue for otherwise the Iewes might haue replied What benefit shall the destruction of the enemie bring vs What shall we be the better for it Should wee delight in their calamities This is the cause I say why he saith expreslie that he will turne this vengeance and recompence touching their enemies vnto their saluation The punishment of the wicked is alwaâes ioined with the saluation of the faithfull for the saluation of the godly is alwaies ioined with the punishment of the wicked We shewed in the seauenth Chapter vers 4. how the faithfull are deliuered from perplexed cares by this fauor of God and by the hope of his defence For the present let vs obserue that God is readie armed with vengeance to the end his children may learne to rest vpon his help and not to thinke him idle in the heauens this is the cause of these repetitions for infidelitie hath gotten such fast rooting in vs that is not plucked vp by and by In the end of the verse there may be a double reading to wit either that God shall come with a recompence or that he will come with the recompence of God choose whether of the two you like best for the sense is all one Notwithstanding if you reade Elohim in the genetiue case Recompence shall be called the recompence of God because it properlie belongs vnto him that so the faithfull may know assuredlie that he is no lesse a rewarder then God Vers 5. Then shall the eies of the blind be lightened and the eares of the deafe opened 6. Then shall the lame man leape as an heart and the dumb mans tongue shall sing for in the wildernes shall waters * Or be digged breake out and riuers in the desert HE speakes still of the promise touching the restauration of the Church that he might comfort the harts of the faithfull who should be sharplie assaulted with the grieuous calamities of which he had foretold Now seeing Christ is the fountaine from whence this restauration springs we must of necessitie still haue recourse vnto him if we will haue the right vnderstanding of that which Isaiah saith in this place for by him alone it is in deed that we are begotten againe to the hope of the heauenlie life Now it is not vnlike but our Prophet alludes to the prophesie which we haue seene in the 29. Chapter vers 9.10 where he threatens the Iewes with a fearefull blinding of their eies and an hardening of their hearts for which cause he here promiseth that at Christes comming mens mindes shall be enlightened and cleared by regeneration whereas before they sate in darknes There is great force in the word Then for thence wee may gather that being out of Christ we are dumb blind and lame Being out of Christ we are spirituallie blind dumb and lame in a word void of all abilitie to performe any thing that is good but Christ renues vs by his spirit that in him we may recouer our true health By tongue eyes eares and feete he meanes all the faculties of our soules which in themselues are so corrupted that we can not draw thence so much as a good thought till we be made new creatures by the benefit of Christ for our eies Eyes can not see the truth our eares Eares can not vnderstand it neither can our feete Feet walke in it vntill we be vnited vnto Christ The vnderstandings of men indeed are very accute in appreheÌding mischiefe We are naturallie prone and wise to do euill but to do well we haue no knowledge Iere. 4.22 their tongues eloquent and prompt vnto slanders periuries lying and vaine speach their hands and fingers but too nimble to theft and violence their feete to shedding of blood in a word all the powers both of soule and bodie not only inclined but also set on fire to doe wickedly But come we to the performaÌce of that which is good euery finger is a thumbe as they say Is it not more then needfull then that wee be reformed by the power of God that thence wee may beginne to vnderstand comprehend speake and put in execution those things which God hath called vs vnto 1. Cor. 12.3 for none can so much as say that Iesus is the Lord but by the holy Ghost This reformation then we see proceedes onely from the grace of Christ those therefore which are conuerted vnto him doe recouer new strength whereas before they were wholly vnfruitfull and as good as dead For out of him we are either depriued of all good things or else they are so corrupted in vs that they can be applied to no right vse but are rather prophaned by our abusing of them Mat. 1.11.5 15.3 Iesus Christ hath both fully testified and taught the truth of this point when hee gaue speech to the dumbe sight to the blind legs to the lame and impotent but that which he did to the body was but a glimpse of that which he works much more abundantly and powerfully in our soules In saying that the waters shall be digged out he addes
our infirmities For our praiers teares and complaints discouer not our necessities before his eies Mat. 6.8 seeing he knowes them all before wee once begin to open our mouthes or to aske ought at his hands But we now speake of that which is profitable for vs to wit that God may shew that hee hath heard the blasphemies of our enemies so as those who haue vttered them may not escape vnpunished This is the reason and end wherefore Hezekias spread the letters of this cursed tyrant before the Lord namely to put the greater edge vpon his praiers and to kindle and inflame his zeale more and more Vers 15. And Hezekiah praied vnto the Lord saying 16. O Lord of hostes God of Israel which dwellest betweene the Cherubims thou art very God alone ouer all the kingdomes of the earth thou hast made the heauen and the earth BEcause Sennacherib had been the instrument of Satan to shake the faith of Hezekias hee now opposeth his rampart against him to wit that God is the Lord of hosts and therefore of infinit power For there is no doubt but hee rouseth vp his spirits in assuring himselfe to obtaine that he askes when he adornes the Lord with these excellent titles Will we haue our praiers to preuaile with God let vs hold this principle that God will bee found of them that seeke him A principle euer to be held namely that God will alwaies be found of them that seeke him Heb. 11.6 But this good King had speciall need to lay hold of this sentence to wit that Gods power alwaies remaines one and the same albeit the wicked striue to lessen it by their railings scoffes and to take heart the more freely and boldly vnto him to set himselfe valiantly against the lets by which Satan indeuoured to hinder his course Now herein we may behold the heroicall magnanimitie of this good King who ceased not to resist this tyrant for the maintenance of Gods power but bare a loyall affection inwardly in his heart thereunto and also made God a witnesse of his inward affection Before he begins to frame any praier then he breaks through the fallacies whereby Satan went about to put him to the wall so that hee not onely magnifies Gods power but maintaines the soueraigntie which hee hath ouer the whole world Now hee meditates on these things the better to confirme himselfe in the assurance which he had in Gods prouidence by which all things in heauen and in earth are ordered and disposed And this foundation ought all the faithfull first to lay that so they lose not their labour in praying The Kings praier had not been of such force and efficacie if he had onely said Incline thine eare O Lord and heare c. or such like wordes as when hee keepes this principle first in his heart that God hath care ouer al the works of his hands For he perswades himselfe that God will take this cause into his owne hands and will not suffer the tyrant thus proudly to aduance himselfe but will rather speedily put him downe sith the gouernment of the whole world belongs vnto him Also seeing Sennacherib attributed that vnto himselfe which of right appertained vnto God that hee could not escape vnpunished Where he subiecteth all the kingdomes of the earth vnder Gods hand and power he applies it vnto his owne particular vse In the meane while such a title neuer agrees to any but to God onely because hee rules ouer all Kingdomes Notwithstanding he denies not but Kings Princes and Magistrates haue their iust titles yet so as theÌselues be subiect vnto God maintaine his right dominion for it belongs onely to God to be King of Kings Lord of Lords as S. Paul saith 1. Tim. 6.15 Not that hee therefore abolisheth the names of Kings and Lords with their dominions but shewes that all depends vpon God onely how great or mightie soeuer they be that they should not thinke themselues haile fellow well met with him but that they ought rather to acknowledge him to be their Lord and King Kings then hold their authoritie as you see if so be they will keepe the mid way betweene God and men and will not presume to climbe higher Moreouer Hezechias gathers this title from the very creation for it is not possible that the Creator of heauen and earth should euer forsake the workes of his owne hands nay doe we not see on the contrary that he gouernes mankind by his prouidence which is the chiefest part of the world It were too absurd a thing then to limit the creation within so narrow bounds that it should onely serue as a witnesse of a certaine power of God that lasted but a while and stretched it selfe to a few things no it ought to bee extended to a continuall working in all things By this it appeares that those tyrants which will take liberty to rule as they list do therein bereaue God of his honour and therefore when things fall out otherwise then well vnto them they may iustly impute it to their owne pride and presumption Hezekias also alleageth other epithetes for the confirmation of his faith And first in that he calles him the Lord of hosts he againe extols his power but when he addes the God of Israel he notes out a more neere and particular presence for it was no small signe of Gods loue to haue taken the safetie of this people into his owne custodie Hereunto appertaines his sitting betweene the Cherubims as if he should say Thou hast placed thy throne here and hast promised protection to such as call vpon thee before the Arke of the couenant now resting my selfe vpon this promise I come to thee as to the only gardian of my safetie Exod. 25.18 But Hezekias doubtlesse had respect to the forme of the Arke which was shadowed with Cherubims Some expound these Cherubims Angels as if it were said God reignes in heauen and sits among the Angels But this exposition sutes not For it is said that he sits betweene the Cherubims because of the Arke which was thus composed Now wee know it was a true and certaine signe of Gods presence albeit his power was not shut vp within the same but Hezekias in mentioning thereof meant to affirme that God was there present because he had vouchsafed to gather his people vnto him by stretching his wings as you would say ouer them For as much then as there is a great distance of place betweene God and vs Hezekias layes hold vpon this notable pledge of adoption and yet kept he his mind free from being tainted with any carnall conceits touching Gods Maiestie whereinto the superstitious plunge themselues who striue by all meanes to draw him downe from heauen but the King contenting himselfe with faith in the promises which he had receiued concludes that he needed not to seeke farre for Gods fauorable presence Let vs obserue this phrase of speech well therefore which
there was great likelihood of famine to insue which vsuallie followes warres for it is not possible but great dearth must ensue where the fields haue beene wasted and spoiled But against this necessitie which was likely to befall the Lord promiseth continuance of foode and propounds this as an euident signe of their deliuerance the better to perswade the people that he was the author thereof or at the least to fixe the memorie of it the faster in their minds This was a thing incredible and seemed farre to surmount all their capacities but it was needfull that the faith of Hezekias and the peoples also should be thus awakened that hauing intelligence of so rare a deliuerance they might be the better prepared to hope and that the issue also might shew how it came not to passe by chance or fortune vnto which for the most part these so many admirable workes of God are attributed The Prophets meaning then is After the Lord shall haue fraied the enemie away he will hold him so short that he shall neuer be able to renue his armie againe and thus thou shalt liue quietly in thy kingdome which shall bring thee forth fruit in such abundance that thou shalt want nothing Now in regard that part of their store was spent and the rest wasted as it comes to passe ordinarily in such publike calamities and that it was not permitted them to till the earth being now either besieged or else fled hee promiseth them corne without sowing vnto the third yeere Vers 31. And the remnant that is escaped of thâ house of Iudah shall againe take roote downeward and beare fruit vpward THis appertaines to the former sentence for his meaning is that the Lord will deliuer Ierusalem in such wise that he will care for it also for the time to come and will keepe it vnto the end Truely all the benefits the Lord bestowes vpon vs are so many signes and testimonies of his perpetuall good will towards vs to the end wee might assuredly know that hee will neuer leaue nor forsake vs. But in this sentence wee are chiefly to obserue that which we haue also touched before to wit that the Lord defended Ierusalem because hee had pitched his Sanctuarie there out of which also the Messiah was to come The word Peliaih properly signifies Deliuerance but it is here vsed as a nowne collectiue which signifies those that are deliuered or are escaped as in other places the word captiuitie is taken for the captiues Now it is not without cause that he promiseth increase to this little remnant for albeit the siege was raised yet the people being much diminished they had small cause to reioice it was a thing very vnlikely to expect a full restauration of such an handfull of people That he might a little reuiue their sorrowfull hearts then he shewes that the Country shall be filled with inhabitans no lesse then if a faire and goodly plump of trees should fill the granges which were emptie before But it was not onely the waste of the land of Iudah which wounded the hearts of the faithfull thus with sorrow but the great dimunition of the ten Tribes their brethren which had also beene carried away captiues Now albeit they were thus scattered yet Isaiah promiseth that God would set them againe into their first estate so as they should multiply into an infinit number God often suffers his people to be brought to low ebs that his glory might the better appeare in their deliuerance for the Lord often suffers his to be diminished brought to nothing that his glory may the better appeare afterwards in their deliuerance And we at this day are to expect the like fauour from God which he hath heretofore shewed to his people that when wee see the Church at the last cast giuing vp the ghost as it were yet theÌ we may assure our selues notwithstaÌding that God hath meanes enow readie at hand to multiply this small remnant againe For such a restauration must not be measured according to the scantell of our reason But hee saith the Church shall bee brought to so low an ebbe that euerie one will esteeme it quite forlorne euen as if it were plucked vp by the rootes and truly the kingdome of Israel was a most sorrowfull spectaâle of this plucking vp Yet the Prophet in the name of God promiseth such an increase that the tree which was stubbed vp by the rootes shall againe take deeprooting downwards Albeit the church then haue not that goodly outward hew beautie which the kingdomes of this world haue The Church of God must liue by faith and not by fight yet will the Lord giue it such an inward and secret power that by meanes thereof shee shall florish and grow contrary to all hope and reason of flesh and blood Let vs not be out of heart then though the Church seeme to want rootes neither let vs not thinke she hath none because they appeare not to our sight for the Lord hath promised she shall take roote downward Now hee addes the fruit also because the Church florisheth not onely as the grasse on the house top which is the estate of the wicked as we obserued in the 27. verse but shee shall bring forth plentifull increase and thus the Lord will finish in her the good worke he hath begun Vers 32. For out of Ierusalem shall goe a remnant and they that escape out of mount Zion the zeale of the Lord of hosts shall doe this BEfore hee promised the deliuerance of the Church vnder the similitude of rootes and fruits now hee sets it forth in plaine tearmes without any figure In these words therefore he alludes to that siege of Sennacherib which inclosed this small remnant of people vp in Ierusalem as in a prison by meanes whereof they were brought to great extremitie Now saith he they shall come forth that is to say all passages shall be laid open so as you shall walke to and fro againe at libertie without any annoyance For going forth is here opposed to the straits into which the poore Iewes were brought in regard of the feare of their enemies Albeit this word not onely signifies libertie to goe and come but the multiplying of the people which were few in number When the land of Iudeah then was ouerspread againe with great troopes and that out of these small remnants there came forth men and women like flocks of sheepe Ier. 30 16.17.18.19.20 31.10.11.12.13 Zach. 8.2.3.4.5.6.7.8 which were dispersed into all the quarters of the world it could neuer haue bin brought to passe vnlesse the Lord of this little handfull had created I will not say one but many peoples He not onely opposeth the zeale of the Lord against the counsels of men that hee might magnifie the excellencie of this worke but also admonisheth vs that it sufficeth of it selfe for all reasons wherefore the Lord shewes so wonderfull and admirable signes and tokens of
that seemes to be cast off in regard he is vnworthy to be any longer accounted among the number of Gods seruants cannot distinctly consider with a still and quiet mind what shall become of him after death but being ouershadowed with sorrowes takes from the dead the facultie of praising God as if all exercises of pietie ceased after this life because as hee thinkes Gods glorie is buried in the graue with those that should bee the witnesses of it Vers 19. But the liuing the liuing he shall confesse thee as I doe this day the father to the children shall declare thy truth HE comprehends not all men generally within this sentence seeing many liue who notwithstanding as much as in them is labour to extinguish Gods glory by their ingratitude so far are they off from thinking they were borne to set forth or magnifie the same But his meaning onely is that men may be true and lawfull Preachers of the glory of God as long as it pleaseth him to retaine them aliue in the world because he by his liberalitie daily hourly suÌmons them to the performance of this dutie Vers 18. This opposition shews that his former speech The graue cannot confesse thee death cannot praise thee c. oght to be referred to this point namely that such as are cut off from the world where they imploy their time in praising God are by death depriued of so excellent a benefit Besides he protesteth that himsefe shall now bee one of the witnesses of Gods glory thereby shewimg a signe of his thankfulnesse for he saith hee will neuer forget such a mercie but will magnifie the Lord and preach to others what fauour hee hath tasted of And not onely to those of his owne time but to the posteritie also that they may euerie one set forth these praises and reuerence the author of so great a blessing Hence wee are to gather a very profitable instruction to wit that men haue children bestowed vpon them Vpon what condition God giues men children on condition to bring them vp in the information of the Lord euerie one indeuoring with al his might to leaue behind him for his successors some good occasions to set forth Gods praises Fathers of families therefore ought carefully to record vnto their children the mercies which God hath shewed them By the word truth wee are to vnderstand the fidelitie which God keepes with his seruants and with all those that are witnesses of his grace whereby hee manifests vnto them the truth of his promises Vers 20. The Lord was ready to saue me therefore we will sing my song all the daies of our life in the house of the Lord. HEe acknowledgeth that his deliuerance proceeded not from the industry of men but from the onely fauour of God Whereas some translate It is the Lord which can deliuer mee they expresse not the thing sufficiently it also seemes they misse the very letter for hee not onely magnifies the power of God but also his worke by which his power was cleerly manifested In a word he opposeth this his deliuerance to that death vnto which he was iudged of God for as before he apprehended him as a seuere Iudge so now he leaps for ioy in acknowledging him to be his redeemer For this cause he prepares himselfe againe to sing a song of thanksgiuing yea he calles others to him to aid him therein He mentions the Temple because there the faithfull met together Had he been but a priuat man and one of the common sort yet he was bound to haue offered a solemne sacrifice for the incouraging of others as well as for the discharge of his owne dutie He therefore being a king was to be much more carefull in bringing others with him to giue God thanks especiallie seeing the safetie of the whole Church consisted vpon his deliuerance He will therefore indeuor he saith to make it knowne to all what fauour God shewed him and that it should be remembred not for a day or two but all the daies of their liues Truly it had been a most vnworthy thing euer to haue suffered so singular a benefit to haue vanished away or to die at any time but in regard of our owne forgetfulnesse and dulnesse wee haue need to haue spurres to pricke vs continuallie forwards to the performance of this dutie Thus also hee shewes to what end God hath appointed holy assemblies Why God ordained publike assemblies euen to the end that all with one heart and mouth may praise one God in Iesus Christ and stirre vp one another to the exercises of pietie Vers 21. Then said Isaiah Take a lumpe of dry figges and lay it vpon the boile and he shall recouer ISaiah shewes now what remedie hee gaue Hezekias Others thinke it was no remedie because figs are contrarie and hurtfull to vlcers and therefore they say that the King was aduertised and by this signe more fullie instructed that this recouerie onlie proceeded from the free grace of God For example the bow in the cloudes whereby God meant to testifie that the world should neuer perish againe by the flood Gen. 9.13 seemed notwithstanding to signifie the cleane contrarie for it appeeres only when great raines gather together and are readie to drowne the whole world They thinke then that the Prophet hath of set purpose applied a remedie nothing fitting for the healing of the disease because it might appeere to all that Hezekias was healed without the help of any salues But seeing the Physitians of our times do vse plaisters of figs to ripen the Plague-sore it may be the Lord added the salue to his promise as he often doth in other cases for this medicine lessens not the promise which without the word had bin vaine and vnprofitable He also had receiued a supernaturall signe which no doubt taught him that it was God and none but he who restored his life vnto him which in his conceit was lost Vers 22. Also Hezekias had said What is the signe that I shall goe vp into the house of the Lord SOme expound this verse as if this had bin giuen Hezekias for a signe and therefore they referre it to the former sentence but it is more likely that the order of the thing is here changed which often falles out among the Hebrues so as that which should be said in the beginning comes in towards the latter end Isaiah mentions not in the beginning of the Chapter that Hezekias required this signe yet it is recorded in the holy historie that he so did 2. King 20.8 He now addes that therefore which was omitted at the first That I shall goe vp In these words his meaning is that the chiefe care of his whole life was to bestow it to the glorie of God for he desires not to liue that he might consume his daies in voluptuousnes but that he might maintaine the honour and pure worship of God Why God prolongs our dayes on earth Let vs
be admonished then that our daies are not prolonged to the end we should giue our selues to iollitie and dissolutions but to honour him that hath so much honoured vs to further one another in his feare to meete together in the holy assemblies to magnifie his mercie and truth THE XXXIX CHAPTER Vers 1. At the same time Merodach Baladan the sonne of Baladan King of Babel sent letters and a present to Hezekias for he had heard that he had bin sick and was recouered THE expositors thinke that this Merodach was the first King of the Chaldeans because his father Baladan held the superioritie amoÌg the Babilonians without hauing the title of King After this Merodach then had reigned 12. yeeres he subdued the Assyrians and made them tributaries vnder the Caldeans For those are deceiued who thinke that the warres were begun by Nebuchadnezar It may well be that he made an end of them and whollie subdued the Assyrians whose power was then like enough halfe spent there remained nothing for him then but to confirme the kingdome in his owne hands which was coÌquered by the power of his predecessor Now howsoeuer the Prophet in few words telles how the Ambassadors were sent yet we must obserue that Merodach did this guilefullie to guggle Hezekias with his flatteries He threatned the Assyrians alreadie whom he knew the Iewes hated for good cause because of their continuall warres that he might get him a companion then and a fellow helper in his intended warres hee insinuates himselfe cunningly into the amitie of this good King whose heart as you see was forthwith surprised with pride in that hee was too forward in accepting the fradulent flatteries of this Tyrant and suffered himselfe to be poisoned therewith And yet the pretence was nothing else forsooth but that the Ambassadors came to congratulate with him in regard of the late recouerie of his health howbeit the holy historie seemes to alleadge another reason to wit that Merodach was moued to send by a miracle 2. Chron. 32.31 No doubt but this going backe of the Sunne was renowned far and neere neither could it be but many nations were much moued by the report of so vnwonted a thing But it is hard to say that so profane a man respected any other thing then to catch Hezekias by this meanes in his nets And because God had by so excellent a signe signified how deare the safetie of Hezekias was vnto him Merodach thought with himselfe as the wicked and vnbeleeuers are wont to abuse such testimonies of Gods fauour to the seruing of their own turnes that his warres which he meant to vndertake must needes succeed wel and be blessed from heauen if he might get such a one as Hezekias to take his part Thence it was that to manifest his good will he sent his Ambassadors to him with a present for he meant to winne him because such an acquaintance should be fit and profitable to aid him against the Assyrians whom the Iewes as he well knew hated most deadly Thus you see the policies of Kings and Princes The practises of idolatrous Kings and Princes to wit by close conueiances to serue their owne turnes neuer caring by what meanes they procure aid so they may make themselues strong against their enemies Vers 2. And Hezekias was glad of them and shewed them the house of his treasures the siluer and the gold and the spices and the pretious ointment and all the house of his armour and all that was found in his treasures there was nothing in his house nor in all his kinkdome that Hezekias shewed them not THe Prophet plaies the historiographer For first hee telles plainly what Hezekias did next he will shew why he did it to wit because ambition had blinded his eies and thus he meant to make himselfe great in the sight of the Ambassadors Thus he taxeth this inordinate ioy from whence proceeded so great care at length to feast and welcome them He that shall reade the historie barely wil thinke there is no great fault to be found in Hezekiah for any thing he did Was it not humanitie in him to receiue such Ambassadors with gladnesse and magnificence and to shew them all signes of loue Who can denie it Nay hee had shewed himselfe more then barbarous if hee had reiected those who in such kind manner came to visit him or if he had set light by the friendship of so mightie a King Notwithstanding all this his heart was too farre tickled with vanitie and ostentation For he meant to shew his greatnesse to the end the Babylonian might know that this amitie should serue him to good purpose which he further insinuated by shewing his riches munitions and furniture for warre Hee was also blame-worthy for desiring to bee supported by strange and vnlawfull meanes for therein he bereaued God of his honour who had freely deliuered him out of two great dangers otherwise the Prophet would neuer haue reproued him so sharply for this fact Heere is a faire looking glasse therefore in which euery one may see that there is nothing so dangerous as to bee blinded with prosperitie Nothing so dangerous as to bee blinded with prosperitie to which purpose it was well said long agoe It is a harder matter to beare prosperitie then aduersitie We wax vnruly and insolent when things fall out as wee would haue them neither can we be kept in awe by any threatnings or admonitions whatsoeuer If this befell Hezekias whom the Prophet before hath so much commended whose onely treasure was the feare of God Chap. 33.6 how ought we to watch ouer our owne hearts lest we fall into the like dangers He suffers himselfe to bee ouerswaied with vaine ostentation If such a mightie Cedar fell what shall become of such low shrubs as we be and neuer remembers that being halfe dead before the Lord drew him out of his graue by a miracle from heauen In the 20. verse of the former Chapter hee vowed to sing the praises of God all the daies of his life in the assemblie of the Saints Now when he sees some suing for his friendship and that a mightie Monarch sends from far to salute him he presently forgets God with al the benefits which he had receiued at his hands Do we see this good King so soone ouerthrowne and ouerswaied with pride and ambition let vs learne to hold our selues within the lists of modestie by which we may daily be preserued in the feare of God Modestie the meanes to hold vs in the feare of God Vers 3. Then came Isaiah the Prophet vnto King Hezekias and said vnto him What said these men and from whence came they to thee And Hezekiah said They are come from a farre Country vnto me from Babel HEe goes on with the same narration still but he addes doctrine vnto it And howsoeuer he vtters not a word of Gods sending of him yet it is most certaine that he did this by the
their voice vnlesse the Lord speake not to them first and put that into their mouthes which they shall publish vnto others Thus then there is a mutuall relation betweene God and his Prophets But as I haue said these things are not to be whollie restrained to the captiuitie of Babylon no they haue a further extent and comprehend vnder them the doctrine of the Gospell in which this power to comfort is chieflie conteined for it is the proper office thereof to refresh the afflicted The proper office of the Gospell those that are brought low to quicken the dead and to reioyce such as are in heauines in a word to bring with it tidings of all ioy and gladnes GosPell that is glad tidings for which cause it is called the Gospell that is to say good newes which began not then to be published when Christ first appeared to the world but long before to wit from the time that God first manifested his fauour Daniell Daniell he first raised vp the standard to the end the faithfull might prepare themselues to returne home after him Haggai Zachari Malachi Nehemiah Ezra Haggai Zacharie Malachi Nehemiah Ezra and others after them vntill Christes comming alwaies exhorted the faithfull to be of good comfort and to hope against hope The last of them that wrote was Malachi who knowing there should be no more Prophets after him sends the people to the law of Moses that they might learne what the will of God was both touching his threatnings and promises Mal. 4.4 Now from this place we gather that which is chieflie to be sought in the Prophets to wit What is chiefly to be sought in the Prophets they set before vs the sweetnes of Gods fauor that the faithfull might conceiue hope for the time to come that they should not quaile vnder afflictions but might perseuere in prayer But the matter being alwaies incredible he calles to minde the couenant as if he meant to say That it was vnpossible for God to forget that which he once promised to Abraham Howsoeuer the Iewes then had fallen from the grace of God by their sinnes yet he auoucheth notwithstanding that he is their God still and that they were his peculier people which depended vpon his election and therefore in regard there were many reprobates among them My people he only directs his speech to the faithfull for he lets the wicked languish and consume away in their incredulitie But the godly haue here an inestimable consolation to wit that albeit they be pressed with griefe and anguish for a time yet because they put their trust in him who is the father of mercies and God of all consolation they shall in the end feele that the promises of grace were conserued and kept for them as an hid treasure to glad their hearts in due season See heere an excellent commendation of the propheticall office which serues to susteine the faithfull in aduersitie lest they should faint or sinke vnder the burthen contrariwise this place shewes that God is exceeding angrie wheÌ he depriues vs of such faithfull teachers as may bring glad tidings to the Church whereby to refresh the wearie soule and to strengthen the weake Vers 2. * Or speake to the heart of Ierusalem Speake comfortablie to Ierusalem and crie vnto her that her warfare is accomplished that her iniquitie is pardoned for she hath receiued of the Lords hand double for all her sinnes HEre God giues his seruants the Prophets a Commission and puts that in their mouthes which they were to vtter when fit time serued for to comfort the faithfull that were sorowfull And yet he stands not so much to exhort or imbolden the Prophets to discharge this their dutie manfullie and faithfullie as he is earnest in giuing of hope to the godly wishing them to possesse their soules in patience vntill the Prophets were sent vnto them with this ioyfull and comfortable message To speake according to the heart signifies nothing else but to speake that which is acceptable to vs for our heart abhorres all vnpleasant tidings but it effectuallie imbraceth and runnes as it were to meete with that which is well pleasing vnto it Now because the people were in a maner reiected and forsaken what newes could be better welcome then reconciliation with GOD whereby all their sinnes were pardoned Vnder the word Ierusalem by a Synecdoche Ierusalem signifies the Church we are to vnderstand the Church which is so euident that it needs no proofe The word crie signifies that this promise of grace shall be cleare and euident it shall sound so in their eares that all shall vnderstand for if the Prophets should mutter or whisper onely the assurance of this consolation might seeme doubtfull or weake but all doubting is taken away seeing it is to be deliuered freely and with a loud voice Her warfare is ended That her vvarfare is ended This is that acceptable tidings to wit that God hath put an and to the afflictions of his people Some take the word Tsebaab which we haue translated Warfare simply for the time as if hee should say Her time is accomplished Others thinke that the time of visitation is here noted but vnfitly because this word properly signifies among the Hebrewes a set and appointed time to finish and end some businesse or worke in But this similitude is doubtlesse taken from souldiers that haue libertie to returne home from war for he saith the end and issue of their afflictions are at hand as if hee should say God will not alwaies suffer the rod of the wicked to rest vpon the lot of the godlie but keep a measure in humbling of them He therefore compares the time of their captiuitie in Babylon to a long warfare which being ended the souldiers that vvant imploiment are sent home to their houses to liue there in peace and quiet He saith in like manner that her inquitie is pardoned Her iniquitie is pardoned because God will be so fauourable vnto them that hee will no longer in rigor pursue them this therefore is the exposition of the former words Simile For as the Physitians in healing bodily diseases doe first remoue the causes from whence they spring euen so the Lord deales with vs. The rods wherewith he beates vs proceedes from our sinnes he must of necessitie pardon them then before his strokes can cease Our sinnes must be forgiuen ere our afflictioÌs can cease See Chap. 38.17 and therefore the Prophet saith that her vvarfare is accomplished because her iniquitie is no longer imputed Some take the word Anonah for miserie and say that it shall haue an end which sense also sutes well for so the Prophet affirmes one and the same thing two waies for to say that her warfare is ended and that her miseries are finished are things that haue one meaning But yet wee must hold this principle that God ceaseth to correct when he is reconciled so
meaning is that this Citie was no way more excellent then the rest but in regard that God had chosen it aboue the rest to be the seate of his Sanctuarie In the next place he saith that they publish good tidings because the Priests and Leuites were there ordeined and instructed according to the rules conteined in the Law that they might be fitted to be leaders of the people and to publish the doctrine of saluation In the meane while this title wherwith God adornes his Church is well to be obserued to the end she may be knowne by some sure and infallible marke That assemblie is not to be reputed the Church where the doctrine of saluation sounds For that assemblie is not to be held for the Church where the heauenlie doctrine of glad tidings is not sounded forth and preached and in this sense the Apostle saith that she is the pillar and ground of truth 1. Tim. 3.15 For albeit God might gouerne vs well enough without the ministrie of man yet he hath imposed this charge vpon his Church into whose hands he hath committed the inestimable treasure of his word for this cause she is called hereafter The mother of all the faithfull Chap. 66.10.11.12 Hence it followes that nothing is more absurd and vniust then to see dumb Idols to boast of the name of the Church The true Church the mother of the faithfull Dumbe idols in the papacie boast in vaine of the title of the Church as they doe in the Papacie We are also aduertised that the Church is not taught of God that she should keepe her knowledge to her selfe but that she should proclaime that to others which she hath learned Moreouer she is inioined to publish this grace freely without any feare that the Prophets might know they were not to speake timerouslie as of a thing doubtfull but as those that were well assured of that truth which they set forth being fullie perswaded that God which was the author of it could not lie but his will was that the witnesses of his grace should come out of Zion to replenish the whole land of Iudeah with gladnes When he addes Behold your God In this sentence he comprehends the summe of our happines which consists in enioying the only presence of our God which brings with it the fulnes of all good things but if we be depriued of it no greater miserie can befall vs. For if we be estranged from God all things must of necessitie turne to our ruine though wee should inioy all the pleasures in the world From this circumstance it is also to be noted that nothing is more contrarie vnto faith then to tie the doctrine which the Prophets publish to the sight of our eies for themselues must needes haue been mute if they had not lifted their mindes farre aboue the world neither durst they otherwise haue bin so bold and constant to draw on others with them to hope for better things in the midst of despaire Surely when the wicked haue their swindge and that iniquitie hath gotten the vpper hand when the poore Church trembles and seemes of all other the most miserable then is the time to lift vp our heads When it is the fittest time to proclaime comfort to the Church and so much the more to fasten our eies vpon the promises and to preach and publish his comfortable presence to such as will behold it by faith Vers 10. Behold the Lord God will come with power and his arme shall rule for him behold his reward is with him and his worke is before him HEe inricheth this short and latter sentence with many words because it needed some exposition and he vseth the word behold againe for the greater certentie that hee might so much the more incourage the faithfull He shewes more fully then of how great vse the presence of God is vnto vs and first he saith he vvill come vvith power which shall not be idle but such as we shall feele to be effectuall Some translate the word Lo Of himselfe which also word for word may bee turned He is mightie or reigning of himselfe Now his meaning is that God is strong enough and needes no man to helpe him The same is repeated vnder the words reward and vvorke for it is vsuall among the Hebrewes to repeate one and the same thing two waies By reward we must not vnderstand a recompence due by merit but the righteousnesse of God by which he protests he will recompence those which call vpon him in truth and with vpright hearts for those that are but meanely read in the Prophets language know that the word Secar imports so much The summe is that God will not come to make shewes onely but will manifest his power and make vs to feele it indeed And thus it would not bee amisse if the word Effect were put in stead of vvork Many expound this more wittily and descant like children vpon vvorke and reward as if vvorke were the merit to which reward must bee giuen but the Prophet had no such meaning In both words he repeates the same thing as I haue said and sets forth the fruit of the Lords comming which the faithfull shall receiue to their exceeding benefit Vers 11. Hee shall feede his flocke like a Shepheard hee shall gather the lambs with his arme and carrie them in his bosome and shall guide them with young BY this verse he shewes what this vvorke of the Lord is for in as much as he workes diuersly and infinite waies the hearer might haue doubted with himselfe what God meant to doe And thus the generall doctrine could not of it selfe haue been sufficient to haue raised vp their hope Now howsoeuer hee stands not to reckon vp all the parts of Gods office yet in these few words he signifies that his determination was to vphold and keepe his Church And therefore he compares him to a shepheard by which word hee sets forth Gods infinite loue towards vs in that hee vouchsafeth to stoope so low as to bee our shepheard Gods loue in this verse Gods power in vers 10. to be ioined together The Prophet hath in other places yea and in the former verse also armed him with a terrible and inuincible power for the defence of his Church which he will also repeat againe afterwards but here he attributes to him a more gracious title to the end the faithful might sweetly repose themselues vnder his protection Moreouer although by the word flocke he meanes the elect people whom he had taken into his custodie we are notwithstanding admonished that hee will be no shepheard but to such as with the modestie and weakenesse of sheepe and lambs are content to follow him The condition of a flocke therefore must bee considered for he will not feede wild beasts God will be no sheepheard to wolues but to such as shew the tractable and meeke nature of lambs but lambs Let vs thererefore cast off all
as they turne not an haires breadth from that path which God hath limited out vnto them Thus their wonderfull disposition shewes that God is the author and framer of them Can a man then open his eies but he shall be forced to behold the maiestie of God in the works which his hands haue wrought He bringeth out their armies by number Vnder the word armie he comprehends two things First a number in a maner infinit secondly the excellent disposing of them For a small number of men will not make an armie vnlesse there be many bands Moreouer we call not a troope of men gathered disorderly together an armie but that where there are Lieuetenants Sergants of the band Captaines Colonels and ohter leaders who are to bring their souldiers in a right aray Thus then the infinite numbers order and certaine courses and marchings of the starres doe very well deserue this name of an armie By the word number hee signifies that God hath this armie alwaies at a becke Souldiers you know loue to be wandring this way and that way and the Captaine cannot easilie get them by and by together though hee cause the trumpet to be sounded neither can hee forthwith put them in aray being assembled But it is far otherwise with God hee hath alwaies his souldiers at a becke yea by number that is to say he knowes the tale of them so as none absents himselfe He calles them all by their names This sentence is in so many wordes contained in Psal 147. Some expound it as if God knowes the number of the starres which to vs is vnknowne but Dauid and Isaiah both meant another thing to wit that God makes the stars to serue his turne at his pleasure as if one should call his seruant by his name to set him about some businesse and in the same sense it will be said hereafter Chap. 45.1 that the Lord called Cirus by name because he vsed him as his seruant to set his people at libertie In a word by this hee notes a great readinesse and obedience when he which is called by his name answers to it by and by Those who expound the member before going to wit that God knowes the number of the stars faile also in this that they thinke by the word greatnesse By the greatnesse hee hath giuen them names signifying their power office Others expound it that there is no starre which hath not his propertie and efficacie because the Lord hath giuen it them for euer Others ioine these words with the verbe shall call as if the Prophet should say The Lord is so mightie that all the starres vnderstand what he commands them But as I take it this sense agrees best to wit that God is so powerfull and mightie that hee no sooner commands anie thing but all the armies of heauen are pressed to obey him wherein we haue a singular testimonie of his greatnesse when so excellent creatures doe without difficultie subiect theÌselues vnto him and in receiuing his commandements witnes that they acknowledge him for their Lord and Creator The word none is by the Hebrewes applied not onely to men and women but to other creatures yea to those that are without reason as heretofore in Chap. 34.16 speaking of the birds which should inhabit stately houses he saith that none of these shall faile and the word Isch which is there the Prophet puts heere This place sets before vs the power of God and teacheth vs that there is no creature in heauen nor in earth but it depends vpon his will and good pleasure What is more absurd or vnreasonable therefore then to compare him with idols which are vainer then vanitie it selfe Vers 27. * Or Why wilt thou say or shouldest thou say Why saiest thou O Iaakob and speakest thou O Israel My way is hid from the Lord and my iudgement is passed ouer of my God NOw Isaiah complaines of the Iewes who being in a manner brought to the last cast turned their eies away from Gods promises which were the meanes of their comfort Or if you will haue it so he takes order for the time to come lest they should quaile vnder so many and so tedious afflictions as should befall them The words are in the future tence which may be resolued into the subiunctiue Wherefore shouldest thou say From the former sentence he well inferres that whatsoeuer should happen The coherence of his verse with the former the faithfull and elect people were to wait patiently vpon the Lord till he in due season should relieue them Now he reasons from the lesse to the greater The Prophet takes his argument from the lesse to the greater that seeing God alwaies holds his soueraigntie ouer all the parts of the world it is vnpossible that he should euer for sake his Church Notwithstanding it is very likely that the people in that time made many complaints and murmured against God as if hee had been carelesse of their saluation or as if he came not soone enough to succour them or else that he shut his eies as one that refused to behold them in their aduersities This vice he now goes about to correct for they thought the Lord had cast them off and so in afflictions we are also ready to thinke for we imagin that he hath reiected and giuen vs vp for a pray because he lets things in the world goe at six and seuen Iaakob and Israel By these names the Prophet puts them in mind of the Lords couenant confirmed vnto them by so many promises As if he should say Thinkest thou thou art not that people whom God hath chosen to himselfe Wherefore shouldest thou imagin that hee which cannot deceiue should contemne thy arguments or reasons For the word vvay is taken for their estate or reasons and hid is taken for contemned or vnknowne because if God withhold his help but a little wee straight way âhinke that his prouidence reacheth not vnto vs. Some expound it otherwise to wit that the people are heere reproued because they thought to sinne without punishment and so they will haue this sentence like to that in Psal 14.1 The foole hath said in his heart there is no God But questionlesse this was the Prophets meaning Thinkest thou O Israel that God thinks not of thine affaires For hee contests against the peoples infidelitie and rebukes them sharply that hee might afterward raise them vp to hope and comfort shewing that it is vnpossible for the Lord not to regard and helpe those whom hee hath once taken into his tuition and sauegard The word iudgement which is by and by added confirmes this interpretation for we cry out for iudgement in the time of affliction when we be oppressed and wronged And it is said that God then takes our cause in hand When God is said to take our cause in hand when in taking knowledge of it hee defends and keepes vs as on the contrarie that he
thee but it is writen faire in plaine tables for hauing chosen thee I afterwards gaue thee my law that thou shouldest not wander hither and thither but mightest keepe thy selfe loiall vnto mee that so I might performe my promise concerning thy saluation As touching that which followes and not cast thee away it seemes both superfluous and that it comes in out of place were it not that it is an vsuall thing so to doe with the Hebrewes which also hath great weight in it For thereby hee expresseth the stedfastnesse of their election as if he should say I haue not left or forsaken thee though thou hast giuen me many occasions for the ingratitude of the Iewes was so great that hee had iust cause to haue cast them off but that hee meant to shew himselfe to bee that God who changeth not Now that which is said of them belongs also to vs for this sentence of the Apostle is perpetuall Rom. 11.29 The gifts and calling of God are without repentance Howsoeuer then hee casts off the greater part of the world in regard of their incredulitie yet he alwaies reserues to himselfe some seede of adoption that so the calling may remaine in some sprigs neither indeed can Gods election be altered by the peruersitie of men And therefore let vs remember that God hath chosen vs on this condition that wee should still remaine in his house and familie God hath chosen vs but vpon condition that we continue in his familie albeit by good right we deserue to bee driuen out of it Vers 10. Feare thou not for I am with thee bee not afraid for I am thy God * Or yet or certainly I will c. I will strengthen thee and helpe thee and I will sustaine thee with the right hand of my iustice BEcause the former doctrine was to settle the peoples hearts touching their quiet resting vpon Gods prouidence the Prophet thence concludes that they ought not to feare hauing so many benefits set before their eies in which they might euidently discerne the loue which God bare vnto them The reason which he addes for I am vvith the is diligently to be obserued For this is the sure foundation of our confidence to wit which being once fixed in our hearts we shall stand fast and inuincible against all manner of temptations as on the contrarie when wee thinke God is absent or doubt whether he wil assist vs or not feare surprizeth vs and carries vs floting vp and down through many waues of distrust But if wee rest vnmoueable vpon this foundation there is no calamities nor tempests whatsoeuer that can ouerwhelme vs. And yet the Prophets meaning is not that the faithfull can be so confident Faith is neuer so firme that it should not be assailed with wauerings yet at last it gets the victory that feare should no more assaile theÌ but notwithstanding they haue wauerings in their hearts and be often solicited to distrust vpon diuers occasions yet they resist the same with such constancie that faith at the last gets the victorie For it is incident to vs by nature to feare and to lie full of doubtings but such a vice is to bee corrected by this meditation God is vvith me to helpe and takes care for my saluation Some reade it in the preterperfect tence I haue helped thee but I reade it in the future I vvill helpe the. I also expound the Hebrew particle Ak Yet it being often vsed in this sense in other places It may also be taken for Certainly but I leaue the choice to the readers discretion If wee take it in the preterperfect this particle will be as much as Yea or Likewise Vnder the word iustice the Scripture not onely comprehends equitie but also the Lords fidelitie in preseruing his Church For he shewes his iustice when hee defends his children against the conspiracies and sundry plots of their aduersaries He calles the right hand of his iustice then that whereby he manifests his fidelitie and iustice Whence we are to gather a singular consolation to wit that we ought not to feare seeing the Lord is determined to protect and defend his seruants for it is not possible he should either put off or renounce his iustice Vers 11. Behold all that prouoke thee shall bee ashamed and confounded they shall bee as nothing and they that striue with thee shall perish THe Prophet promiseth the Iewes assured helpe against their aduersaries for if hee had giuen them hope of their deliuerance and had made no mention of their enemies their minds might haue been forestalled with many such perplexed thoughts as these It is true indeed that God promiseth much touching our deliuerance out of all perils but yet we see our aduersaries the stronger who deale cruelly and vnciuilly with vs. Where is then that saluation so oft and so largely promised See heere therefore a circumstance added to the generall promise As if he should reply I grant your enemies florish and yet at the last they shall be ashamed and confounded Deliuerance is promised but it is vpon condition that you abide the brunt of your enemies and buckle hand to hand diuers waies with them For we must not promise to our selues any worldly rest or tranquillitie heere because wee must alwaies bee ready armed to fight Vers 12. Thou shalt seeke them and shalt not finde them to wit the men * Or that plead with thee of thy strife for they shall be as nothing and the men that war against thee as a thing of nought THou shalt seeke That is to say if thou seekest them For we vse not to seeke out enemies after they are put to flight Therefore I thinke it should be construed thus if thou seekest them thou shalt not find them because they shall be cut off and brought to nothing Wee must note here that there are two sorts of enemies Two sorts of enemies the first sort assailes vs by open violence the second by words that is to say they rent vs with slanders cursings and reuilings Not onely so but they summon vs to their courts as if their cause were iust and good nay they bring vs before the iudgement seates and often accuse vs of those crimes whereof themselues are the authors But such are the crafts of Satan Satans policies whose seruants seeing these are what maruell is it if they tread in the steps of their lord and master First then the Prophet speakes of pleaders and next of the armed enemies which dealt roughly with the Church What wonder is it then if we be exercised with false accusations Nay wee must not thinke it strange if many companions fell themselues to Antichrist as his vassals to reuile and slander vs Antichrists hirelings seeing the same hath befallen the Prophets and other seruants of God Vers 13. For I the Lord thy God will hold thy right hand saying vnto thee Feare not I will helpe thee THe Prophet shewed vs
the Lord any longer to continue his louing kindnes towards vs. Some translate the coniunction copulatiue Vau Wherefore which I haue rather translated But for it is opposed to the willingnes wherewith the Lord was inclined to defend his people if themselues had not hindred the same I haue turned the verb To bind into the futuretence for the Prophet speakes of the people which should be led captiue As touching the word Bakurim I thinke they are here two dictions signifying in the caues for if they should be taken for yong men it will not agree with the scope of the text They shall be spoiled Those who interpret this of all men generallie of whom Christ only is the Sauiour come nothing neere the Prophets meaning for he simple affirmes that the people shall perish without hope of deliuerance because they reiected Gods grace Hence let vs gather what shall vndoubtedlie befall vs if we forthwith receiue not Gods mercie whilest it is offered What it is to reiect grace being offred truly we shall deserue to be destituted of all succour and to perish miserablie being made a spoile and a pray Vers 23. Who among you shall hearken to this and take heed and heare for afterwards ISaiah goes on with the same argument for he saith that the Iewes are and shall be so besotted that they shall see nothing though they be admonished In the next place he speakes directly to them and taxeth their dulnes that could neither conceiue nor know any thing touching Gods iudgements which yet were so manifest whereas in all likelihood they ought to haue been best instructed and taught of all others For afterwards That is to say To heare for afterwards who being at the last tamed by afflictions shall come againe to bethinke themselues though very late We see then how this admiration vvho among you aggrauates their crime and obstinacie when he saith they should be euer vnteachable In the meane while let vs learne what vse to make of Gods threatnings and chastisements The vse we ought to make of Gods reprehensions and corrections for the Lord neither reproues nor corrects vs for our sinnes as if he delighted in taking vengeance or required any recompence but that wee should stand vpon our gard for the time to come Vers 24. Who gaue Iaakob for a spoile and Israell to the robbers did not the Lord because wee haue sinned against him for they would not walke in his ways neither be obedient to his law SEe wherefore Isaiah complaines that the Iewes tooke nothing to heart for when they suffred they thought it came to passe by chance and that they wanted the power to make resistance which their fathers had before them through the want whereof they were ouercome by their enemies In a word they looked so much to outward causes that they neglected to thinke vpon the Prophets threatnings neither regarded they Gods iudgements He is faine therefore to summon them before Gods heauenly throne to proue vnto them that he was the author of their miseries for it was vnpossible to perswade them that their corrections proceeded from God who punished them for their offences And may not we say the like of the people of this age Euery one is content in generall termes to confesse that God is the author of all things but come to particulars men are ashamed to acknowledge that this that crosse proceedes from his hand Why so Because their mindes are distracted with many thoughts and being forestalled with this opinion of fortune they turne their mindes rather to this or that then to the Lord. Isaiah shewes then that the sinnes of the people are the cause of such a ruin and that the Lord is iust in bringing the same vpon them according also as Moses had testified How should a thousand haue fled at the sight of one if their strong God had not sold them and if the Lord had not shut them vp Deut. 32.30 Wee wonder to see things fall out euerie day contrary to our expectation We wonder why God afflicts vs but we neuer wonder at our sinnes which are the cause of them and in the meane while neuer consider the fault to bee in our selues We must therefore be brought vnto the consideration heereof by force of armes as it were it is needfull therefore that this doctrine should bee oft pressed vpon vs. Now to the end they might not charge God with crueltie the Prophet addes that it came iustly to passe for he snatched not vp the rod rashly but that necessitie constraines him there unto God takes no pleasure in our afflictions neither takes he pleasure in our afflictions Wee are to obserue two distinct things here then First that no aduersitie happens but by Gods prouidence lest wee should imagin that things fall out by chance or by some outward cause Secondly that no euill comes vpon vs vniustly because we haue first prouoked God to chastise vs for our sinnes committed against him It is in vaine for men to accuse God then of any hard measure for wee must acknowledge his iust iudgements in the chastisement which are worthily befallen vs. When he saith they vvould not vvalke in his vvaies hee further amplifies the fault of the Iewes but he changeth the person for in the former member hee put himselfe in amongst the rest because hee was one of the same bodie and therefore confessed his faults Not that hee resembled the common people in anie leaud behauiour or that he approued of their wickednesses but it was vnpossible in so great an heape of vices that he should be vtterly vntainted with some infection and contagion thereof with the rest of the parts of the body The reâson why the Prophet first mat heth himselfe with the multitudâ and yet afterward exempts himselfe Therefore in as much as there was great difference betweene him and others he changeth the person and ads that they would not thereby shewing that so soule a rebellion displeased him so as hee could neither winke at it nor consent vnto it For he speaks not here of pettie offences but of a contempt and renouncing of God in regard that they brake out into pride after they had shaken off his yoke This is the cause why Isaiah in the second place puts himselfe out of the number The vse of this doctrine belongs to vs. Now if these things fell out iustly vpon the Iewes let vs know that the like hangs ouer our heads and will bee inflicted vpon the whole world if being admonished we repent not for we see how gratiously the Lord calles vs to him how many waies hee manifests his good will towards vs and with what loue he protests hee is ready to be appeased though he be iustly offended But if after so many fauourable summons If Gods patience be abused we shall be sure to smart for it and daily experiences of his patience we still refuse to giue eare it is most
But some may aske why hee calles Egypt and Ethiopia the Churches ransome seeing prophane nations are vnworthy of such an honor as to be the redeemers of Gods children I answer Ans the Prophet borrowed this phrase of speech from mens vsuall maners of speaking as if hee should say The Egyptians Ethiopians and Sabeans vvere put in thy stead I constrained them to sustaine the harmes vvhich hung ouer thine head euen as if there had been an interchange made betweene you for to saue thee I destroied them and in thy stead put them into the hands of thine enemies See Prou. 11.8 21.18 Wee must resort to the historie for the better vnderstanding hereof for when Sennacherib came with violence against Iudah God arested him by the way and sent him to fight with others so as hee was constrained to turne backe his forces And thus the Egyptians and the Ethiopians were destroied vvhilest Gods people vvere spared 2. King 19.9 Hence we may easilie gather that the same prouidence and infinite goodnesse of God Gods prouidence the same in releuing his Chuâch at this dây as in former ages is as far extended vnto vs at this day as it was towards the Iewes vnlesse wee be more then blockish Is it not he thinke you that makes tyranâ who would eate vs vp at a morsell aââ with one consent are all of them readie in theiâ furie to swalâow vs vp quicke to deuoure one another and to turne their rage which was kindled against vs vpon others Doe wee not see by experience that to preserue vs hee puts others in our roomes and so they become our ransome When wee therefore are thus fauoured of God that the wicked lets vs alone in quiet whilest they are assaulting one another for it is not of anie good will they beare vs that wee are freed from their furie let vs then lift vp our eies vnto heauen and with all thankfulnesse acknowledge that God puts others in our places by a miracle Whence it is that the Church liues in peace to the end he might spare vs for we are as sheepe appointed to be slaine naked swords are glistering on euery side ouer vs and if hee either plucked them not out of their hands or turned the points and edges of them towards others wee should feele the smart which they doe Hence we may draw a generall doctrine to wit A generall doctrine God esteems the faithfull more then all the world besides that God hath such a respect to the faithfull that hee esteemes them aboue all the world besides Be it then that the world doe cast vs off yet let vs reioice in this that the Lord doth highly esteeme of vs first in that he prefers vs aboue all his creatures secondlie in deliuering vs so wonderfully out of dangers yea and in that hee preserues vs in the midst of a thousand deaths If all things were in quiet amongst vs and that we saw no troubles at all this fauour of God could not be so well discerned of vs. But when it seemes we are compassed in so on euery side that all hope of escaping is taken from vs and that then on a sudden the enemie is forced to recoile backe and is turned from vs another way we shall haue good experience of that which the Prophet heere saith See 1. Sam. 23.26 27. and shall acknowledge Gods inestimable fauour towards vs. Vers 4. Because thou wast pretious in my sight and thou wast honourable and I loued thee therefore will I giue man * Or in thy stead for thee and people * Or in the place of thy soule This verse containes the reason of the former for thy sake SOme expound Thou wast honourable because I aduanced thee vnto honour but me thinks God yeelds a reason heere why he deliuered Egypt and Ethiopia into the enemies hands in the stead of his people to wit because they were his beloued and that he held them deere and pretious in his sight And thus this particle should be expounded in this sort Because I loued thee I gaue man for thee All merit shut out Now in these words he shuts out all merit to the end the Iewes might challenge nothing vpon desert Euen so the very cause of our saluation The cause of saluation and of all benefi s besides comes vnto vs of Gods meere liberalitie and of all the blessings wherewith wee are adorned is onely from Gods free loue Thence also flowes all our dignitie and honourablenesse for if hee should esteem vs according to our vertues he might soone shake vs off Let vs therefore renounce all opinion of merit which is not to be found in vs that so we may wholly attribute all to Gods free grace who shewes vs no meane or common fauour when he vouchsafeth to intitle vs precious In which respect he also calles vs his first borne Exod. 4.22 and friends Iohn 15.15 In that he saith he gaue man for them it is nothing else but an explication of the former sentence taking man for men Man taken for men as if hee should say There is not a man whom the Lord will not destroy for thy safetie for hee makes more reckoning of the soule of one faithfull man then of all the world besides And yet hee heerewithall admonisheth the Church that she is heere redeemed at their cost who by nature and birth differ nothing at all from her Vers 5. Feare not for I am with thee I will bring thy seede from the East and gather thee from the West WE must not thinke there is any superfluitie in that the Prophet so often repeates this exhortation All of vs know and haue sufficient experience how inclinable our nature is to distrust Now it is hard for vs to thinke or imagin into what wonderfull straits and distresses the Church of the Iewes was then brought As soone as we begin once but to call Gods promises into question our mindes are distracted with many passions we stand amazed at the greatnesse and diuersitie of the dangers wee are daily assaulted with vexations of spirit at last we grow sottish and cannot bee brought to taste how gracious our God is Our mindes therefore being thus possessed with despâite haue we not neede that this voice should againe againe ring in our eares I am vvith thee feare not that so this feare may either be whollie rooted vp out of our hearts or at least so corrected by little and little that we may not be ouercome of it for I can tell you if it take neuer so little rooting there it is not so easilie displanted Hence we obserue that we ought to place our hope in nothing but in Gods being present vvith vs for if he be absent Wherein our hope ought to be placed we must needes tremble for feare or wax dull and dead hearted or stagger to and fro like a drunken man And yet the Lord would not haue vs be so
it that wil pardon such a carelesnesse as is ioined with the losse of mens soules Men busie themselues tooth and naile for the matters of this naturall life We see how busilie men bestir them when the naturall life is in ieopardie stands it not vs much more in hand then to awaken men out of the slumber of their soules which are in danger of eternall damnation especially if wee may doe it by putting forth our hand in pulling them out Moreouer it is said that he deliuers his soule which by repentance escapes out of Satans nets And in that sense we are said to saue one another when we bring men that haue erred into the right way by our holy admonitions Whence comes it then that Idolaters runne headâong into perdition The cause that plungeth Idolaters iââo pârdition Because they take the bridle in their teeth and wilfully rush into the same euen as the horse rusheth into the battell Lastly in the end of the verse hee shortly shewes the meane whereby men may recouer themselues out of this danger to wit in considering their owne vvorkes without flattering of themselues Note for he that pleaseth himselfe in his error and inquires not whether he doth well or no such a one shall neuer be able to deliuer his owne soule As for example our Papists will not examine vpon what reason their diuine seruice is grounded but content themselues to couer such a beastlinesse vnder the cloake of simplicitie as if God meant to haue a Church of rude asses or as if hee had not commanded vs to distinguish betweene that seruice hee accepts and that which he reiects or as if hee had not commanded vs diligently to search what his good and acceptable will is lest we should indifferently allow darknesse for light and sower for sweete For these things must bee examined by the touchstone of his written word To the law and to the testimonie Chap. 8. which if we shall doe it shall be easie for vs to escape out of the dangers if not then let vs lay the cause of our ruine vpon our selues Why so Because our meaning is to perish wilfully in regard wee will not suffer our selues to be brought into the right way or will not beare the words of exhortation Vers 21. Remember these O Iakob and Israel for thou art my seruant I haue formed thee thou art my seruant O Israel forget me not Application NOw hee applies that to the peoples vse which he hath so long insisted vpon before touching the lies and superstitions of the Gentiles wherein the ignorant deceiued themselues especially in the matters belonging to Gods worship and seruice Now hee writ not this so much for them of his owne time as for their sakes principally which were to succeede and should afterward remaine captiues in Babylon In which regard they by their long abode among the Idols were in danger to be corrupted declined from the true seruice of God if they had not been restrained by such bridles The Prophet therfore admonisheth them that howsoeuer they should be detained seuenty yeeres in captiuitie yet they should call these exhortations vnto mind thereby to sustaine their hearts in their greatest temptations Thou art my seruant Hee addes this as the reason why they should remember these promises euen to keepe themselues from this common contagion For it had been a thing insupportable for the elect people whom God had inclosed within the limits of his law thereby to separate them from others if they confusedly and indifferently should haue mingled themselues among the pollutions of the Gentiles As if he should say Wonder not you that the Caldeans are so rise in their errors neither follow their example because I haue formed thee to serue mee that is to say I haue reformed and regenerated thee that thou mightest be heire of eternall life Of this creation we haue amply spoken heretofore to wit that it appertaines to the renewing of the inward man Now the Scripture is often wont to vse this argumeÌt to wit You are called to holinesse and not to vncleannesse 1. Thes 4.7 Also Phil. 2.15 Walke as children of the light in the midst of a peruerse and froward nation With many the like places Hence wee gather that wee are worthy of many stripes if by our carelesnesse and negligence wee suffer that light of Gods grace wherewith he hath inlightened vs to go out because our fault will be much greater then theirs who haue not tasted of the like fauour I grant the prophane are worthily punished neither shall the excuse of ignorance be able to serue their turnes but those that haue receiued grace and haue abused it shall bee worthy to be the more seuerely chastised Forget me not His meaning is that it is vnpossible for those which were once entred into the good way to turne aside vnlesse it bee by forgetting of God For as long as the remembrance of his Maiestie remaines imprinted in the tables of our hearts neither errors nor impostures shall euer bee able to take place Errors will neuer take place in vs if the remembrance of Gods name bee thorowlie imprinted in vs. Is any reuolted from God then to turne to superstition and impietie Let him impute it to his owne malice What is the cause of apostasie then The forgetfulnesse of God for that by little and little drawes vs out of the right way till at the length we be wholly reuolted But by the remedie heere prescribed he assures them that they shall be out of danger to reuolt namely if they exercise themselues in continuall meditation for if our minds grow once carelesse heerein they gather rust as it were which infects and corrupts all knowledge of God till it be cleane eaten out Vers 22. I haue put away thy transgressions like a cloud and thy sinnes as a mist turne vnto me for I haue redeemed thee A consalatorie promise THe Lord promiseth deliuerance to his people for the truth is that our mindes cannot be raised vp to remember him as wee ought vnlesse we first feele him gracious and fauourable vnto vs. That hee might preserue his people which he had formed for himselfe from reuolting then he addes now a promise of consolation to perswade with them that this their banishment should not indure for euer for God as hee is a most patient and louing Father so mitigates their corrections When God forgiues the sinne he also remits the punishment that hee alwaies forgiues the faults of his children As touching the putting away of their iniquities it properly belonged to the captiues which for their iniquities sake suffered that punishment Hence it followed therefore that God being appeased their deliuerance was at hand for it is an argument taken from the cause to the effect An argument taken from the cause to the effect If the fault be remitted so is the punishment For the Iewes were no sooner reconciled with God
but the punishment which they suffered for their transgressions ceased Now in these words there is hid a close exhortation to repentance not onely to moue them to sigh vnder the burthen of their afflictions but to acknowledge them as iust recompences of their iniquities whereby they had prouoked God vnto wrath As oft then as he handles vs roughly We should not desire so much the remouall of our punishments as the blotting out of our sins The fond distinction of the Sophisters met withall againe touching the remitting of the fault and retaining of the punishment Simile wee must not craue so much to be disburthened of this our sorrow and miserie as rather to beginne at the forgiuenesse of our sinnes that God would not impute them vnto vs. And heere wee haue cause giuen vs againe to meet with that fond distinction of the Papists who confesse that the fault indeed is forgiuen but not the punishment By the similitude of the cloud hee meanes that the Lord would no longer continue to pursue them in his wrath nor to correct them in his displeasure because their sinnes being put out of his sight the punishment was therewithall also abolished For you see that in a faire day the clouds which before darkened the light of the Sunne from vs are vanished and gone Let vs therefore reiect these diuelish inuentions of men whereby they labour to ouerthrow this comfortable doctrine of the free remission of sinnes seeing it flatly crosseth the doctrine of the holy Prophets This clause which is added returne to mee may be taken two waies either that the Lord thereby exhorts them to repentance or that therein he giues them hope of deliuerance but both expositions may sute well We haue told you that it is vsuall in the Scriptures to exhort to repentance as oft as it mentions our deliuerance for the Lord purposeth by this meanes to draw vs to himselfe that hee might thereby fit vs for the receiuing of his benefits But because the people were in a manner past hope of their deliuerance in respect of their owne infidelitie wee may take these words as a confirmation that from thence the people might vndoubtedly conclude in themselues that they should returne As if the Lord should haue said I know you thinke me to be far from you in this your distresse yet be of good cheere for I am mindfull of you still Now this latter exposition pleaseth me best because as I thinke it sutes best with the text For the Prophet aboue all things studies how to confirme these poore captiues in the promises yea and if it were possible to ingraue them in their hearts Well he commands the Iewes to turne vnto the Lord howsoeuer their long exile hindered them from hoping that he would be their redeemer As if he should haue said Though I seeme to be far from you and to neglect you yet be not discouraged for I am resolued to redeeme you Vers 23. Reioice yee heauens for the Lord hath done it shout yee lower parts of the earth brast forth into praises yee mountaines O forrest and euery tree therein for the Lord hath redeemed Iakob and will be glorified in Israel HEe now exhorts the Iewes to giuing of thanks An exhortation to thanksgiuing not onely as a testimonie of their dutie but also to assure them the more fully of their deliuerance And thus he brings the people as it were to the thing done no lesse then if they had seene their deliuerance before their eies For such maner of speeches doe affect vs much more then if the promises were deliuered in naked and bare termes Seeing then the people might stand in some doubt of their returne because they languished long in their miseries and were almost consumed in them the Prophet awakens them and not onely frames them a song fit for the paying of their vowes but also shews that this worke of God shall bee so glorious that the very heauens and the earth with all the insensible creatures shall admire the greatnesse and nouelty of it Ye mountaines sound forth praises We may well interpret yee high heauens and thou earth below sing praises but because he makes mention of the mountaines he cals those the lower parts of the earth which are euen as the plaines and vallies to the end that all Countries on which side soeuer might be incited to celebrate and magnifie the name of the Lord. He addes afterwards that this work which all the creatures are called to behold and admire is the redemption of his Church for that is comprehended vnder Iakob and Israel and signifies that Gods glory shall wonderfullie shine therein Besides we are to consider that which I haue said elsewhere to wit that their returne is not simply set out heere but the end thereof also is comprehended vnder it for they were redeemed out of their captiuitie vpon condition that God in the end might gather vnder one head to wit Christ a Church composed of all nations vnder heauen Vers 24. Thus saith the Lord thy redeemer and he that formed thee from the wombe I am the Lord that made all things that spread out the heauens alone and stretched out the earth by my selfe A description of Gods power NOw the Prophet will forthwith according to his custome fall into a description of Gods power because the promises would little moue vs vnlesse the doctrine of Gods power were also added to remoue all doubts and scruples out of our hearts For it often falles out that by our obstinacie and distrust wee diminish both the goodnesse and power of God in attributing lesse vnto the same then we ought for which respect the Prophet heartens on the faithfull by the excellent titles afterwards mentioned to the end they might hope aboue hope And yet he begins with the commendation of the goodnes and fatherly affection which God beares his Church to the very end for the setting forth of Gods force and power would moue vs but little if himselfe should not therewithal draw neere to confirme vs in the assurance of his goodnesse Wee must not begin at his Maiestie then nor mount so high for feare of being ouerwhelmed but this loue of his by which he graciously drawes vs vnto him must be imbraced of vs also The title of redeemer in this place is referred to the time past in regard that the Iewes who were once redeemed out of Egypt as out of a bottomlesse gulph and that by a miracle almost incredible ought from the remembrance thereof to be confirmed in hope of the euerlasting continuance of it from age to age Hee calles himselfe their former in the same sense which we haue often expounded it before RegeneratioÌ to wit because in regenerating those by his Spirit whom he adopts he makes them new creatures And thus by the way he puts them in mind of the benefits they had already receiued that from thence they might conclude that God would be sure
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 deliueraÌce 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 theÌ that Kings haue no more power then the Lord giues them Kings haue no more power then God giues them neither
can they vse it in the defence either of themselues or their people but by his commission For if he be pleased to dispoile them of their principalities they cannot defend the same against him neither by force nor by any meanes else whatsoeuer And I vvill open the doores before him By this phrase the Prophet meanes that fortresses cannot resist God which in generall termes all will confesse but yet they cease not for all that to trust in their towers of defence For when Cities are enuironed with thick walles The strongest Fortâfications too weake when the strong God minds to redeeme his chosen and that the gates are fast shut euery one thinks himselfe in safetie contrarywise the Prophet shewes that all fortifications are vnprofitable and that the stopping vp of passages are but in vaine when the Lord will open the vvay to their enemies Now howsoeuer it is not to be doubted but the gates were shut and surely barred yet because Cyrus marched with an incredible swiftnes through all places where he came as if all Cities had giuen him way the Prophet rightly affirmes that all impediments shall be remoued Vers 2. I will goe before thee and make the crooked straight I will breake the brasen doores and burst the yron barres 3. And I will giue thee the treasures of darknes and the things hid in secret places that thou mayst know that I am the Lord which call thee by name and name thee though thou hast not knowne mee THese two verses depend vpon the former These two verses depeÌds on the former but in a word they shew that Cyrus shall easily ouercome and that in short time because the Lord shall prepare the way for him for this cause he promiseth that the crooked way shall be made straight in respect that God will take away all obstacles Now because money is the sinew of warre Money the sinew of warre and that Cyrus was to passe ouer the poore barren mountaines of Persia Isaiah tels him that the treasures which before were hid should fall into his hands that being enriched with the spoile he might furnish himselfe with all necessaries for by treasures of darknes he meanes treasures hidden and buried deeply in the earth Now it appeares plainly by the histories how these things came to passe for after Cresus king of Lydia Cressus king of Lydia was taken who was the richest king in the world Cyrus recouered great treasures A man would neuer haue supposed then that he could haue made such a generall Conquest had not the cause of so good successe been heere expressed to wit that the Lord called him forth and guided him in his iourney that in him he might manifest a notable signe of his power for so much that thou mayst know imports Cyrus no true conuert I grant that Cyrus knew as we haue said that God was the God of Israel and did greatly reuerence him yet he became no true Conuert for all that neither did he imbrace the true worship according to the ordinances of Gods law This therefore was a particular knowledge to wit so farre forth as he assisted the Church for whose deliuerance he was ordeined It was needful then that he should be in some measure touched with this knowledge Cyrus was not indued with a sauing knowledge in regard of this worke of God which he had to performe He speakes not of that knowledge then by which we are enlightened or of the spirit of regeneration but of a particular knowledge such as the prophane and vnbeleeuers haue Which call thee by thy name Some barely expound this phrase of speech that Cyrus was thus called of God before he was borne But we haue said heretofore Chap. 43.1 that by these words the Prophet meant another thing namely that God calles those by name whom he chuseth and ordeineth to execute some speciall worke in which respect he separates them from the common multitude for this signifies a neerer and a more familiar calling And in this sense it is said that the good shepheard calles his sheepe by name Iohn 10.3 because he knowes them distinctlie But aboue all this agrees to the faithfull whom God accounts his flock and of his familie which grace he neuer vouchsafed to Cyrus But in as much as he appointed him to be a speciall Leader in such a speciall seruice he stamped him as it were with rare and singular notes of his power And thus much touching the cause why this title of Calling is giuen vnto him These words The God of Israel must be well obserued because the superstitious are wont to attribute their victories to their Idols And in that sense Abacuk saith That euery one sacrificed to his god Aba 1.16 They runne riot then in their talke and forge such a diuinitie as it pleaseth them to conceiue of in stead of acknowledging the only and true God Now all that which is heere said of Cyrus may be applied vnto vs in a farre better sense to wit that we frame not to our selues such a knowledge of God as fits our owne appetites but that we separate him so from Idols that he may only be rereceiued and acknowledged of vs in one Iesus Christ out of whom we can worship nought but an Idoll nay the very Diuell himselfe Out of Christ we can worship nothing but an Idoll nay the Deuill himselfe In this respect then let our knowledge surpasse that which Cyrus had to wit let vs reiect all superstitions and idolatries that wee may serue him in holines and righteousnes all the dayes of our life Vers 4. For Iaakob my seruants sake and Israel mine elect I will euen call thee by thy name though thou knowest not mee HE shewes the reason why Cyrus shall prosper thus happily in all his enterprises euen for the conseruation of Gods people As if the Lord should haue said Thou shalt obteine a glorious victorie but it shall be more in respect of mine elect then of thee for for their sakes it is that I haue subdued kings and nations vnder thine obedience By these prophesies then the Prophet meant to comfort the Iewes lest they should despaire in the middes of so many calamities and yet no doubt he also meant to teach Cyrus that hee was beholding to the Iewes for all his conquests that by meanes hereof he might be enclined to vse them with the better respect In the second part of the verse there is a repetition which amplifies the reason very much and on the other side the Prophet shewes by what right the Israelites came to be Gods seruants euen because it pleased him freely to elect them For it is not in the power of man to make himselfe the seruant of God It is not in the power of man to make himselfe Gods seruant or to obteine such an honour by his owne free will This word elect therefore is added as an exposition of the former member and yet the
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 coÌcerning 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
husband nor children on the contrary he shewes that both these euils shall ouertake her so as she shall be made a wofull spectacle for all to behold with contempt in regard of her desolatenesse He addes that it shall come vpon her in perfection that is to say there shall not one iot or tittle thereof faile for she shall know the miserie of widowhood with a witnesse as they say And thus there is a close opposition betweene the moderate corrections in which some mitigation may bee expected and that horrible vengeance of God which brings forth no other issue but a finall desolation for the more the wicked exalt themselues in their pride the lower will the Lord abase them in his indignation and wrath The higher the proud exalt themselues the lower the Lord will abase them Because of the multitude c. Others translate Of thy soothsaiers But mee thinks the word should rather note out the vice then the persons Some take the letter Beth for a particle of rendring the cause and expound it Because in which sense it is often found in the Scriptures albeit wee may expound that the Chaldeans shall finde no helpe nor succour in their deceiueable diuinations in which they gloried so much and so it may be translated Notwithstanding As if hee should say Notwithstanding the multitude of thy diuiners and coniecturers these things must needes befall Babylon For he derides the confidence which they put in these fond prognosticators through whom they thought to foresee things to come But in regard he will insist longer vpon this point in the 12. and 13. verses therefore I willingly consent that hee heere recites one of the causes of their destruction to wit that they despised all dangers vpon the confidence they conceiued in these impostures and illusions Vers 10. For thou hast trusted in thy wickednesse thou hast said None seeth mee Thy wisdome and thy knowledge they haue caused thee to rebell and thou hast said in thine heart I am and none else HE explanes that which he said in the former verse though we may extend it further to wit that he taxeth the Chaldeans for their fraud oppression outrages and wicked practises whereby they so highly magnified theÌselues For all these great kingdoms lightly become great dens of theeues as an arch-theefe which once raigned among them said because they can neuer inlarge their territories but by plucking from others by force and violence therefore they driue the lawfull possessors out of their houses that they may be Lords and Kings within themselues Now he calles that vvickednesse which hee adornes afterwards with these goodly titles of vvisdome and knowledge For thus tyrants are wont to compasse their deuices they forget all equitie and right that they may make the poore to fall in their nets But the Lord detects and discouers their trecheries so as euery one may see they dance but in a net After Iob hath said that God catcheth the wise in their wisdome to shew what this wisdome is he calles it craftinesse Iob 5.13 As touching that which by and by followes namely that Babylon said none saw her wickednesses this sets forth with what freedome she committed the same For seeing reuerence or shame holds men in some awe he that feares not God as a witnesse of his behauiour and thinkes men notes nothing hee doth such a one will not sticke to practise anie villanie I grant that the most wicked are sometimes stung with the worme of an euill conscience but they close vp their eies and plunge themselues into a benummednes and deadnesse of conscience as Moses within the ground In a word their confidences are seared vp with an hot yron But aboue all we see how they scorne God with a desperate presumption as if by their fetches they were able to dazle his eies For when they purpose to beguile the simple it sufficeth that they may doe it closely as if belike they could deceiue his eies who in all places beholds both the euill and the good Prou. 15.3 But they flatter themselues in their cunning in vaine for the Lord will easilie plucke off their vizards Let all men detest such vvisdome then by which men deceiue their owne soules and pull ineuitable ruine vpon their owne heads I am and none else He againe repeates those blasphemies mentioned in the 9. verse that all might know how much God abhors them and how neere such are to endlesse perdition that exalt themselues higher then is fit Vers 11. Therefore shall euill come vpon thee and thou shalt not know the morning thereof destruction shall fall vpon thee which thou shalt not bee able to put away destruction shall come vpon thee suddenlie ere thou bee aware HE continues stil to scorne the vaine confidence of the Babylonians Babels sudden downefall who thought all things safe by reason of the foresight they had touching the situation of the starres He therefore denounceth against them that which the Scriptures affirme to hang ouer the heads of all contemners of God When they shall say Peace and safetie then shall sudden destruction come vpon them 1. Thes 5.3 So as they shall not know in the morning what shall befall them ere night Now it appeares sufficiently out of Dan. 5.30 how certainly these things came to passe Vers 12. Stand now among thine Inchanters and in the multitude of thy Soothsayers with whom thou hast wearied thy selfe from thy youth if so bee thou maiest haue profit or if so be thou maiest haue strength THe Prophet speakes to the Chaldeans Babels confusion remedilesse as wee are wont to speake to common ruffians or harlots who will receiue no admonitions Hold on your course still you shall see in the end how the world will goe with you So he saith Thou shalt tell me one day what good thou hast gotten by thy soothsaiers and coniecturers By the word Stand hee alludes to the gesture of diuiners who stand still in a place til some bird flie that way Also the Astrologers stand obseruing the course of the heauens and will not misse the least point If any had rather expound it Diuines then Diuinations I doe not much contradict him because the word Kabarim is ambiguous If thou mayst be strengthened As if he should say Thy diuiners can not turne away that destruction which is ready to fall vpon thine head for he insults ouer their peruerse confidence foretelling that after they shal haue vsed all the shifts they can yet they shall proue fruitlesse and bootlesse Vers 13. Thou art wearied in the multitude of thy counsels let now the * Or binders of the heaueÌ Astrologers the starre-gazers and Prognosticators * Or come forth stand vp and saue thee from these things that shall come vpon thee A plainer description of that which before was deliuered obscurely NOw hee describes that more plainely which he said a little before somewhat obscurely to wit that all the counsels which
of the Sunne when it is at the highest But these opinions make nothing for the explanation of our Prophets meaning which is cleere and manifest in it selfe For doubtlesse hee speakes of such as were farre remote and scattered in diuers quarters whether they were to be gathered in froÌ the North parts or beyond the seas Isaiah then so promiseth the returne from Babylon that therewithall hee also extends this prophecie to Christs time as wee may easilie gather from that which we haue said Chap. 36.6 For we must still hold this principle A principle that the second birth of the Church vnder the Kingdome of Christ is heere described for he not onely promiseth that the Iewes shall returne to Ierusalem to reedifie the Temple but that those also who before were strangers from the Church should be gathered from out of all quarters of the world Vers 13. Reioice O heauens and be ioyfull O earth brast forth into praise O mountaines for God hath comforted his people and will haue mercy vpon his * Or poore afflicted THough hee exhorts and stirres vp all the faithfull to thanksgiuing A thanksgiuing in which is included a confirmation of the former promises yet hee hath a speciall drift to confirme that promise which otherwise in it selfe seemed doubtfull For our consciences wauer and are perplexed in affliction so as it is an easie matter to settle them firmely vpon the truth of Gods promises In a word either men stagger tremble fall or vtterly despaire For if the least feare distresse or affliction doe but arise much adoe there is to fasten any consolation vpon vs. For this cause we haue neede to haue our faith confirmed by all sorts of arguments See the reason then why Isaiah speakes so gloriouslie of the benefite of this deliuerance namely to the end that the faithfull who saw nothing round about them but ruine and death might notwithstanding bee of good coââort and in hope to wait for an happie change Hee sets the deliuerance therefore before their eies as if it were alreadie accomplished that so they might haue all matter of ioy and reioicing though at that time there appeared nothing but cause of sorrowe and mourning As oft as the Lord therefore promiseth anie mercie Praises must be ioined to the promises let vs euer bee mindfull to ioine praise and thanksgiuing thereunto though we see not the accomplishment thereof that so wee may the better vvaken our drowzie spirits next let vs lift vp our eies also to Gods power by which he ouerrules all creatures both in heauen and in earth for he no sooner beckens with his finger but they all stand vp together as it is in Chap. 48.13 to fulfill his commandement If the signes of his admirable power then do euery where appeere shall wee thinke he will not make the same much more glorious and admirable in the saluation of his Church Vnder this figure then Isaiah teacheth that neither the heauens nor the earth can yeeld a more acceptable seruice vnto God then when they ioine and combine themselues together to aide the Church Moreouer that the faithfull should not sinke vnder the weight of the calamitie before he promiseth that God will comfort them he exhorts them quietly to susteine their sorrowes For by the word poore he signifies that the Church in this world is subiect to many afflictions Therefore that we may be fit to partake of Gods mercie let vs learne vnder the crosse and vnder many miseries teares and grones to wait till we attaine vnto the possession of it Vers 14. But Zion said The Lord hath forsaken me and my Lord hath forgotten me A correction of the Iewes infidelitie THe Lord minding further to amplifie his grace complaines that the hearts of the Iewes were so closed vp that they had almost discouraged him had not his infinite bountie surmounted all their peruerse imaginations Yet therewithall he indeuors to correct this vice that they might ioyfullie imbrace and as it were see the promised deliuerance before hand which was offred them as also that seeing his forwardnes to succor them they on the contrarie might prepare themselues to hope well But this doctrine doth now also appertaine to vs for when God deferres his help all of vs for the most part are too much perplexed wee thinke by and by God hath forsaken and reiected vs. And thus despaire easily preuailes vnlesse we be wise to preuent the same betimes which we ought to do lest we be bereaued of Gods grace Truly our infidelitie manifests it selfe to the vtmost in such doubts in that we neither quietly rest vpon Gods promises nor patientlie beare his corrections which leade vs to repentance nor yet the triall of our faith by which he disposeth vs to mortification neither any other afflictions which he vseth for our humiliation For God iustlie complaines of the Iewes who by their distrust reiected his saluation offred and could not indure to heare of his help Now he restraines not this only vice to a few but comprehends also the whole Church to shâw that he will be liberall and beneficiall towards the Iewes farre aboue the measure of their faith yea he will oppose himselfe against their incredulitie that he with his saluation may passe through all the lets and impediments which stand in his way Let euery one of vs beware then how we flatter or sooth vp our selues in this vice for the Lord pleades against his Zion that is to say the whole Church because she vseth such speeches as sauour and proceed from a bitter roote of distrust Vers 15. Can a woman forget her child and not haue coÌpassion of the sonne of her womb though they should forget yet will not I forget thee TO correct this distrust to the complaint he addes an exhortation ful of sweet consolation An exhortation full of sweet consolation For by a very fit similitude he shews what great care the Lord hath ouer his Church in comparing him to a mother whose entire affection and care is so great towards her child that the fathers loue in comparison thereof is as nothing He propounds it not then you see in the example of a father which notwithstanding is often vsed Deut. 32.6 2. Cor. 6.18 but that he might the better expresse his singular loue he rather compares him to a mother and he names not children only but the fruit of the vvomb to which vsuallie the woman beares much greater affection For the loue that a mother beares towards the little one which she nourisheth and suckleth at her brest is almost vnutterable Also what care doth she vse euen to spend many nights together without sleepe by reason of the frowardnes of the childe And to speake all in a word she spares not to wast and consume her selfe dayly so as her loue makes her cleane forget her selfe And this care wee see is not only in the reasonable creatures but in the vnreasonable also yea
wherewith he is endued set light by all his aduersaries he also labors to draw others to the same constancie with him and as in a glasse describes to the life what the state and condition of all Ministers of the word is and shall be For thus he would turne them from the loue of the world that they might giue themselues whollie vnto God and to fixe their eies altogether vpon him for there is no combat so sharp in which they shall not be more then Conquerors vnder the leading of such a Captaine By the similitude of a flint he shewes that come what come will he will not shrinck an inch for the signes of feare and astonishmeÌt and of all other affections appeare by and by in the face which plainely vtters to all how matters goe within When Gods seruants are handled thus shamefullie they must needs quaile vnder so many iniuries if they had not browes of brasse and yron to repulse them And in this sense it is said that Ieremiah was set as a defenced Citie and yron pillar and vvalles of brasse against the Kings of Iudah against the Princes and against all the people Iere. 1.18 Ezechiel also had his forhead made as hard as the adamant which is much harder then the flint that he might not recoile back from the obstinacie of the people Ezech. 3 9. This sentence I shall not be ashamed is not to be taken in the same sense with that in the former member for there it is referred to the affection and heere to the effect or the thing it selfe When in the beginning of the verse then he glories that he shall not be confounded because God is on his side it is to shew that it sufficeth not to know that God will help vs vnlesse we also feele the same by experience For what profit haue we by his promises vnlesse wee put our confidence therein Faith then is required both to vphold our comfort and assure vs of Gods fauor but in the end of the verse the Prophet boldly protests that he is vndoubtedlie perswaded of an happie issue And thus to be ashamed signifies to be disappointed For they that conceiue a vaine hope are subiect to mocks and reproches Heere we see then that the faithfull teachers and Ministers of the word haue promise of a speciall defence Let Satan and the world bend their forces together then to assaile them with all their power the more they assault them the stronger shall Gods defence and protection be ouer vs. Thence we must conclude that all such as are fainthearted and quaile when they come to the triall were neuer yet well fitted to execute their office For he that hath not learned to fight is neither apt to serue God nor his Church 2. Tim. 2.5 neither is he fit to preach the doctrine of the word Vers 8. He is neere that iustifieth me who will contend with me Let vs stand together who is mine aduersarie Let him come neere to me 9. Behold the Lord will help me who is he that can condemne me Loe they shall wax old as a garment the moth shall eate them vp VVEE must alwaies remember that the Prophet speakes nothing heere that is proper to himselfe only A Minister that hath a good conscience may haue also great boldnes but testifies what a one God will and euer shall be towards the faithfull Ministers that so being assured of their lawfull calling and executing their offices faithfullie they might boldly contemne all aduersarie power and neuer slack their duties an inch for any slanders Why so Because the Lord who iustifies them hath and euer will be readie to maintaine and defend his owne truth Now whosoeuer he be that will indeed boldly protest this he ought to haue a pure conscience For if he haue vnaduisedly intruded himselfe not hauing a sure testimonie of his lawfull calling Intruders can not challenge to theÌselues this priuiledge or if he be such a one as brocheth his owne dreames and fansies in vaine shall he boast of this promise for it appertaines to none but to such as being called of God doe faithfullie and purely discharge their duties Now howsoeuer mockers and despisers of God will neuer cease to make many replies against his seruants yet Isaiah stil offers himselfe to pleade his masters cause and that as boldly as if none durst enter the lists against him or to forge any slanders for their defence Not that he was able to charme their tongues but because he was well assured they should gaine nothing by all their tattle Thus then he shewes that notwithstanding all the false imputations which the aduersaries lay vpon the word and the Ministers thereof they must not be discoraged For there is no crime with which they doe not charge vs. But all in vaine Why so Because the Iudge that defends their innocencie is neere The faithfull Ministers therefore may by S. Pauls example summon the false and sinister iudgements of men before the Iudgement seate of God who will giue a iust sentence 1. Cor. 4.4 Let vs stand together The faithfull teachers ought to be so confident as without feare to challenge all their enemies the field For Satan with all his supposts dare not at all times stand to their tackling openly but especially when they encounter vs with lies But they haue close and secret practises and iugling tricks vnder boord to surprize such as stand not vpon their watch Yet the seruants of God feare not to shew their faces nor to enter the lists against the aduersarie neither are they abashed to reason and debate the matter if the enemie dare appeare For the truth is of such strength that it flees not the noone day as we see heere that Isaiah feares not boldly to egge and prouoke all those to the fight whom he saw to lie in wait to trap him And here he vrgeth them againe saying Let him come neere me For the true Pastors ought to be alwaies readie to yeeld a reason of their doctrine But where is he that vouchsafes to heare them patientlie or that will consider what his doctrine is which they preach I grant the aduersaries are readie enough to draw neere but it is only to draw out their swords and to cut the throates of Gods seruants or to whet file their tongues that they may be fit to defame them by all sorts of slanders In a word their best defences consists in fraude and tyrannie for with reasons orderly gathered from the Scriptures they dare not encounter we therefore being well assured of the equitie of our cause are readie with a christian fortitude to challenge them the field For though they condemne vs without hearing our defences yea and though the numbers of theÌ be great which subscribe to their sayings yet will we not be outfaced for God whose cause we defend is the Iudge who at the last will giue sentence on our side It seemes S. Paul alludes to this
expects succor that her sonnes lie prostrate What sorrow is more bitter to a naturall mother then to see the throtes of her children cut and not only one or two of them but the streetes to be paued with the multitudes of them thus slaine He addes a similitude taken from a Beare or from some other wilde beasts thereby shewing that the strongest among the Iewes were snarled as it were in the nets In saying that they were full of the vvrath of the Lord it is to aduertise them that it came not to passe by fortune For he would not haue them impute this worke to chance neither yet to accuse God of hard dealing in that they were afflicted so sore Why so Because his iudgements are alwaies iust and right which he shewes further in telling them that this plague proceeded from Gods rebuke or threatning But withall wee must note his meaning which I haue touched before namely that the faithfull should not cast away the hope of their saluation notwithstanding their many miseries and desolations daily solicited them thereunto Vers 21. Therefore heare now this thou miserable and drunken but not with wine NOw he shewes more plainely why he hath spoken of the calamities of the Church A mitigation of the Churches sorrow in this and in the next verse Quest namely that the faithfull should not doubt of the Lords readinesse to comfort them though they indured many and great extremities But wherefore calles hee the Church miserable Is there any estate so blessed as to be in Gods fauour especially seeing this blessednesse cannot bee taken from vs For it is not said without cause in Psa 144.15 That the people are blessed which haue the Lord for their God Ans The Church miserable onely in appearance See Hos 14 4 I answer she is miserable onely in appearance Also the Lord calles her not by this name in vaine for himselfe is the helper of the miserable and of those that be destitute of succour as wee haue said before Where he calles her drunken we must note that the faithfull doe not alwaies indure their afflictions with such patience and constancy that they are not sometimes astonied but notwithstanding their amazednesse they ought to conceiue that the Lord chastiseth them iustly and also to be assured that hee will succour them For he speakes not to the strong and valiant but to the feeble miserable the humbled and to such as resemble those that are drunke to such hee promiseth comfort To be short by this word he asswageth the Churches sorrow and shewes that hee keepes a measure in the greatest afflictions that he may draw her out of perdition as if he raised a dead and rotten carkase vnto life Vers 22. * Or Thus saith the Lord thy ruler and thy God the protector of his people Thus saith thy Lord God euen God that pleadeth the cause of his people Behold I haue taken out of thine hand the cup of trembling euen the dregs of the cup of my wrath thou shalt drinke it no more IT is not without cause that he addes three epithetes to the name of the Lord First that he is the ruler or patron Secondly thy God And lastly the protector of his Church For we must alwaies consider what acquaintance we haue with God who is such a one as beckens vs to come vnto him in familiar maner because in making himselfe one with vs by a perpetuall couenant he manifests that hee hath once chosen vs to bee his people The Iewes in their time no doubt were incouraged by this preface boldly to imbrace that which is heere promised and the new people whom God hath now created Psal 102.18 and receiued into his safegard and protection as well as the people of old haue no lesse cause to imbrace the same promises with them Now the Lord attributes to himselfe the title of protector to teach vs that when we see great dangers approching and that we suppose they will worke our ruine euen then to run to this strong tower namely that God is the protector of his people It ought also to bee a shield of defence vnto vs as well against all Satans fierie darts as against the assaults of our visible enemies Behold I haue taken He propounds vnto theÌ matter of good hope to wit that God chastiseth his Church but for a time By which God afflicts his Church but for a time the Iewes were to learne that all the calamities which threatned them were iust recompences of thou transgressions as also that the rod should bee tied to their backes till God had receiueâ them to mercy The summe is that his wrath will be appeased in such wise that he will mitigate their afflictions and will cause the iudgements wherewith he had for the present visited his Church to cease In the seuenteenth verse wee haue spoken of the similitude of the cup and this place doth sufficiently confirme that which was said there God mentions the cuppe of his wrath then which caused his Church to tremble as if shee had bin smitten with giddines notwithstanding the Prophet vseth the word Taraela which some translate Anguish others Trembling By the dregs he meanes that the measure of Gods vengeance shall be full so as God for the loue hee beares to his children will be satisfied Vers 23. But I will put it into their hand that spoile thee which haue said to thy soule Bow downe that we may goe ouer and thou hast laid thy body as the ground and as the streete to them that went ouer THis is the other part of the consolation where hee promiseth God corrects his own first but the wicked must keepe their turne next Prou. 11.8 Hest 7.10 that the Lord will not onely content himselfe to deliuer his Church out of so many euils but will also send vpon her enemies all the calamities wherewith she was afflicted Are wee pressed then persecuted A time will come wherein God will speedily turne our captiuitie and our enemies in their turne shall be plauged to the vtmost For it is iust with God as Paul saith to render affliction to those vvhich trouble you and to you that are troubled rest with vs when the Lord Iesus shall shew himselfe from heauen with his mightie Angels in flaming fire rendring vengeance vnto theÌ that know not God nor obey not the Gospel of our Lord Iesus Christ 2. Thes 1.6 7 8. The temporall punishments then which God inflicts vpon them in this life are the beginnings of their endlesse torments in hell to which at the last they shall bee adiudged And the better to describe the insolencie and pride of their enemies the like whereof we taste at this day from our aduersaries hee sets downe their vvords Bow dâwne c. True knowledge makes vs lowly ignorance makes vs proud and cruell in which they shamefully tyrannized ouer the children of God for pride crueltie are the inseparable companions of
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 entâcé 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 execuâion 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 vviâh 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
people to be loosed deserued to be repressed so their drousines was to be quickned in respect that before their deliuerance euery ones desire was wonderfullie kindled to returne but wheÌ the time was expired their long expectation had abated their heate and had depriued them not only of all hope but of all will or desire to returne so as the number of those that came back againe into Iudea was very small They were mingled amongst the Babylonians who had so entised and corrupted them that they made little or no reckning at all of their countrie It was very needfull therefore that they should be awakened and quickned vp to be of good courage in this their long attendance and that they should not suffer themselues to be stained with the filthinesses of the Babylonians The second member wherein he forbids them to touch any vncleane thing doth better confirme that I was about to say For he commands them to keepe themselues pure and cleane froÌ the pollutions in which the Chaldeans plunged themselues because there was danger that they might be corrupted with heathenish superstitions to which vice wee are by nature too much enclined and are therefore easily misled by euill examples He exhorts them then notwithstanding their captiuitie not to yeeld to any thing whereby to please their cruell Lords in hope to mend their condition not to be drawne away by any allurements from the pure worship of God nor to defile themselues with Babylonish Idolatries that they should not so much as in outward shew bow downe to the Idols nor consent to false religion To what temptations captiues are subiect that are oppressed vnder Tyrants for this is that accursed pollution which the Lord exhorts them heere to auoid Such temptations as these aforenamed are incident to poore prisoners that are oppressed vnder Tyrants which sometimes so faint that they giue themselues leaue to doe many wicked and vnlawfull things vnder pretence that they would thereby asswage the furie of Tyrants But in this place we see how friuolous their excuses be For the Prophet not only requires this puritie of the Iewes when they shall be set free but also during the time of their slauerie and bondage yea though it were with the losse of their liues in the very place Doubtlesse these aduertisements also belong vnto vs who by S. Paul are exhorted to purge our selues from all impuritie both of body and minde 2. Cor. 7.1 Moreouer Isaiah directs this exhortation particularly to the Priests and Leuites who were to shew themselues most constant in regard they were the standard-bearers not that it was lawfull for others to defile themselues but he speakes principallie to them that they might giue good example to those ouer whom God had placed them as Captaines and Leaders We are also to remember what we haue seene heretofore which Isaiah also will repeate againe in the end of his booke namely that there should be a new Priesthode planted ouer the redeemed people And yet I willinglie consent that the Leuites Ministers of the Temple are heere mentioned by way of excellencie for all the people Thus this doctrine then appertaines at this day not only to the Ministers of the word but to all Christians in generall who are also called a royall Priesthood 1. Pet. 2.9 and are not only appointed to ââare the vessels of the temple but are also themselues the temples of God 1. Cor. 3.6 For this cause Ezechiel hath foretold that in the restauration of the Church the Leuites should be high Priests and all the people should be put in the place of Leuites Seeing then that the Lord hath aduanced all vnto so high a degree and dignitie it necessarilie followes that this puritie is required of all without exception and therfore S. Paul applies this place to the whole Church 2. Cor. 6.17 Vers 12. For ye shall not goe out with haste nor depart by fleeing away but the Lord will goe before you and the God of Israel will gather you together An amplification THe Prophet againe amplifies this benefit of their redemption for they were all so swallowed vp with despaire that they thought it a matter incredible He especiallie speakes to them that were to goe into captiuitie that they should not faint in being brought to such a wofull condition But he promiseth them that this deliuerance shall not be by flight as that out of Egypt was For there is heere a close comparison betweene their deliuerance out of Egypt and this out of Babylon For they fled by night out of Egypt faining as if they had only meant to haue gone three dayes iourney to offer sacrifice vnto God Exod. 3.5 and 8.27 Afterward they went forth hastily and with tumult as it was enioined them Exod. 12 31. and then Pharaoh pursued them thinking vtterly to haue destroyed them Exod. 13.5.6.7.8.9 But heere it is said Ils s'en ironâ a en seigne desployee it shall be farre otherwise with the Iewes at this time for they shal goe forth like Conquerors so as none shall dare to stop their passage In a word they should depart thence as wee are wont to say with banner displayed This deliuerance then shal be much more excellent and admirable then that of Egypt The Lord shall goe before you That is to say hee shall leade you and be your Captaine in the way But will some say Quest Did not God also conduct the ancient people when he brought them out of Egypt It is true indeed Ans but he shewed not his maiestie so fully then as hee did heere For now he brought out his people as a valiant Captaine doth his souldiers after hee hath gotten the field of the enemie To this appertaines the word shall gather for they should not bee scattered one from another as it falles out in some sudden astonishment neither should they wander to and fro but should march in troupes in good aray as vnder their colours It is as much then as if he had said God will conduct you like an armie assembled by himselfe one shall not follow another as it were by stealth but being knit all together you shall march boldly without feare none shall hinder you for you shall be gathered vnder the leading of God to returne home into your countrie Vers 13. Behold my seruant shall prosper he shall be exalted and extolled and be very high ISaiah hauing spoken of the restauration of the Church comes now to Christ The restauration of the Church consists whollie in Christ in whom all things in heauen and in earth are gathered together as saith the Apostle Ephes 1.10 Some expound the verb Iascil Shall behaue himselfe prudentlie but because it is by and by added that he shall be exalted the scope of the text requires it as I think that we should rather translate He shall prosper seeing the infinitiue Sacal signifies so much Hee speakes then touching the prosperous estate of the Church But
a similitude taken from Tabernacles which were commonly vsed in that country The Church then is compared to pauilions Why the Church is compared to a tent because she hath no setled habitation in this world for she seemes to be fleeting and a pilgrime in regard she is subiect to be often transported hetner and thether by reason of her diuers changes And yet I doubt not but he aimes at that first deliuerance according to the custome of the Prophets at which time the Israelites dwelt vnder tents the space of fortie yeeres for which cause they euery yeere celebrated a solemne feast of Tabernacles by the commandement of God Leuit. 23. from 33. verse to 43. Obiect But some will obiect that the building which the Ministers of the word do reare vp is so firme that it ought not to be compared to tents Ans The Church compared to a tent rather in respect of her outward then of her inward estate I answere that this similitude of Tabernacles is rather to be referred to the outward estate of the Church then to her spirituall or inward estate for the true building of the Church is the very kingdome of God which is not vnstable nor like vnto pauilions And yet the Church ceaseth not for all that to be transported hether and thether in regard she can find no sure resting place in this world But she is more firme then a rocke touching her inward estate for in respect she is vpheld by the impregnable power strength of God shee boldly contemnes as dangers Shee resembles tents also because she is not built vpon riches nor earthly forces In the next place the Prophet addes the reason why he commands her to spread abroad the cords to inlarge her pauilions namely because a little place would not containe that great multitude of people which God would gather together in one from all parts Now in as much as Iudeah was wasted with ruines and desolations which had befallen it therefore hee saith that the desolate Cities shall bee inhabited Vers 4. Feare not for thou shalt not be ashamed neither shalt thou be confounded for thou shalt not be put to shame yea thou shalt forget the shame of thy youth and shalt not remember the reproch of thy widowhood any more HE heere confirmes as before the hearts of the faithfull A confirmation and speakes to the whole Church for the calamitie was vniuersall and her estate was almost vtterly ruinated Now he bids her be of good cheere and addes the reason namely that her deliuerance should be so famous that shee should not be confounded As if hee should haue said Though now for a while thy case be desperate yet thy matters shall succeed prosperously for those that trust in the Lord shall not be confounded as the Psalmist saith Psal 25.2 Chap. 49.23 He repeates it twice be not ashamed that is to say Hope still and trust confidently For such blush for shame who being frustrated of their hopes are forced to hang dovvne the head Then hee addes the like reason to the former in the word Ci for I take it heere as before for a particle rendring the cause so as it is one and the same sentence repeated in diuers wordes vnlesse you will that the first member be referred to the inward affection and the other to an outward cause But the plainest sense will be that there is in both a promise touching an happy and ioyfull issue As if hee should say Thy calamitie shall haue an end But thou shalt forget thy shame This is a confirmation of the former member by which he vnderstands the calamities that should befall the Church when she should begin to grow for the felicitie shee should afterwards inioy would vtterly deface the memory of them Wee told you ere while Vers 1. that shee is called a vvidovv in respect that at this time God had forsaken put her away froÌ him Chap. 50.1 Vers 5. For hee that made thee is thine husband whose name is the Lord of hostes and thy redeemer the holie one of Israel shall bee called the God of * Or all the world HEere he renders a reason why shee shall forget all the sorrowes and afflictions which she sustained before namely Reasons by which he confirmes the former consolations because God would accept her into his fauor againe for the captiuitie was a kind of diuorce as we haue shewed in Chap. 50.1 Now he saith he that made thee shall be thine husband for so the words should be so construed Hee calles himselfe the maker or creator of his Church not onely because hee hath created her with the rest of the world Creation taken for regeneratioÌ but in regard hee hath vouchsafed to adopt her for his spouse which prerogatiue is as a new creation Now albeit the Iewes were fallen from their excellencie in regard men are apt by and by to decline out of the right way if they be not regenerated by the power of the holy Ghost yet their spirituall creation was not wholly defaced for the memorie of the couenant remained still by meanes whereof God also created them anew Where hee calles himselfe the Lord of hoster it is to be referred to his power in which we haue cause to reioice if wee be his children for the greater his power is and the more renowned his name is the greater is our glory as long as hee accounts of vs as of his children and that we boast not of such a title in vaine Now the Prophet amplifies this benefit when he shewes that God doth vs the fauour to admit vs into the place of his vvife for so we may indeed lay claime to this his almightie power Thy redeemer He attributes this name to himselfe that hee might the better confirme the people in good hope and also to assure them that notwithstanding the first deliuerance out of Egypt seemed to bee abolished when they were now carried away captiue yet they shall be so restored that they shall well perceiue Gods grace shall not be fruitlesse The verbe Shall be called may be either referred to the redeemer or to the Holy one or to them both For mine owne part I willingly refer it to both to wit The holy one of Israel shall be called thy redeemer and the God of the vvhole earth Hee mentions all the earth that is to say the whole world for before the name of God was onely knowne in Iurie Psal 76.1 but after the publishing of the Gospel the Gentiles were also called to one hope of saluation with them God is now the God of the Gentiles as well as of the Iewes Rom. 3.29 With whom he hath assembled vnder his dominion the Gentiles also who before were farre off Vers 6. For the Lord hath called thee being as a woman forsaken and afflicted in spirit and as a young wife when thou wast refused saith thy God HE meetes with a doubt which might haue
are therefore called vnprofitable costs For by siluer he vnderstands all industrie studie and paines of men not that God esteemes a rush of all that which wee offer him in vaine to serue him but in regard the sense of the flesh esteemes those labours very precious which we haue foolishly taken vp By the word bread hee vnderstands that which he said before touching vvaters and by labour that which he called siluer As if he should say Men wearie themselues much for nothing For when they follow their inuentions they must looke for no reward though they vex and martyr themselues neuer so much Therefore the Prophet saith that those who labour inconsiderately shall neuer be satisfied For if they forsake God to seeke out new meanes of saluation they shall neuer be filled because as Hosea saith they are fed with wind Chap. 12.1 They may well seeme to be full whilest a vaine conceit blinfolds them but they shall be like those who being swollen vvith vvind feele not their hunger And yet it were much better for them to bee so pinched with hunger and thirst that they might thereby be prouoked to cry earnestlie vnto the Lord to be filled according to that in Psalme 63.2 My soule thirsteth for thee like the dry ground But bread or water alone would not suffice to fill vs neither can our life bee sustained with one of them That is the reason then why the Prophet hath vsed diuers vvords to shew that God furnisheth vs with all things abundantly that are necessary to preserue life lest we should vse any vnlawfull shifts to succour our selues elsewhere But because euery one rusheth himselfe into error by his owne counsels and all hauing forsaken God doe vanish away in their owne peruerse imaginations the Prophet heere addes a remedy namely that we whollie depend vpon the mouth of God For whosoeuer submits himselfe vnto his word needes neuer feare that hee hath mispent his time And heere we see a wonderfull goodnesse of God in that he offers his grace though men be vnthankfull and vnworthy of it Yet notwithstanding he addes a condition for the entrance into life cannot bee made vnlesse wee giue eare vnto him And as the cause of our ruine is that we stop our eares against Gods word so the way to heauen is open vnto vs if wee hearken vnto him diligently He repeates the same admonition againe the better to moue our affections and redoubles the word Heare in hearkening And that hee might the better win vs with sweete allurements he protests the fault to be our owne if we be not fully satisfied with all sorts of good things Vers 3. Incline your eares and come to mee heare and your soule shall liue and I will make an euerlasting couenant with you euen the sure mercies of Dauid BY this heape of words wee may the better conceiue of that which I haue said before namely The ground of Gods couenant that God omits no meanes to awaken and correct our dulnesse and yet heere is a reprehension For it must needs be granted that such are too drowzie headed who being so louingly called doe not forthwith yeelde their obedience An excellent place which shewes that our happinesse consists in that odedience which wee ought to yeeld vnto the word Now when he speakes thus his meaning is to bring vs to saluation and therefore the fault rests wholly in our selues for wee contemne this sauing quickening word Moreouer if God should onely command vs to doe that he hath inioined vs hee should therein shew vs the way indeede how to obtaine life but yet without any profit to vs. For the law as it comes forth of Gods mouth is the minister of death 2. Cor. 3 7. but when he calles vs to himselfe and adopts vs for his children when he promiseth remission of sinnes and sanctification this causeth them which heare to receiue life of him We are theÌ to consider what kinde of doctrine it is that hath life in it that we may therein seeke our saluation From this place also we gather that there is no hope of saluation vnlesse we be obedient to God and his word and by this all men are conuinced so as they can pretend no cause of ignorance for he that vouchsafes not to heare shall neuer be able to alleage one sound reason for his owne defence But as I haue said these repetitions set forth the patience of God in calling vs. For he summons vs not for once only but if he perceiue that we be slow he admonisheth vs the second yea the third time that he might ouercome our stubbornnes He reiects not those then at the first which disdaine him but after he hath many times allured them Furthermore heere is expressed the nature of faith The nature of faith when he commands vs to come vnto him for wee must so heare the Lord that the fruit thereof may also follow Those also who receiue the word of God in faith do cast away their lusts and reiect the world wherewith they were fast bound that they may willingly draw neere vnto God and that with much ioy and gladnes of heart Yet faith can not be conceiued without hearing Rom. 10.17 that is to say without vnderstanding of the word and therefore he commands vs to encline our eare before we come When mention shall be made of faith then Gods word the ground of faith let vs remember that it must be ioined to the word in which it hath her foundation Where he addes and I vvill make a couenant some demaund Quest whether God had not made a perpetual couenant with the Iewes before for he seemes to promise a new and vnaccustomed thing heere I answere Ans he promiseth no new thing but that which God had before contracted with the people and therefore it is but a renuing and a confirmation of the couenant to the end the Iewes should not thinke that Gods promise was abolished though they saw theÌselues so long banished For whilst they were driuen out of that countrie which was promised and giuen them being without the Temple and without the sacrifices and had no marks at all left but the couenant of Circumcision who would not haue thought but that God had vtterly shaken them off Isaiah then hath fitted this phrase of speech as you see to the capacitie of the people that they might know how the couenant of God made with their fathers was firme stable and eternall and neither mutable nor temporarie He signifies the same thing by the mercies of Dauid but by this clause he shewes that the couenant is free because it hath its foundation laid in nothing but in the meere goodnes of God As oft then as wee meere with this word Couenant in the Scriptures Couenant and mercie must alwaies be matched together wee must therewithall call to minde the word mercie or grace Now he pronounceth he will be faithfull therein and forthwith he signifies that
againe confirmes that which he said before touching the reestablishing of the people A confirmation of the former doctrine for he hath heretofore wonderfullie extolled that grace of God wherby he should deliuer his chosen but the estate of the Church was such that these promises seemed ridiculous These are no needles repetitions therefore but were of necessitie to be added for the sustentation of the weake that that which otherwise was incredible might be assuredly confirmed vnto them Who gathers c. Isaiah giues God this title in regard of the circumstance of the matter in hand because it is his office to gather in the Church when it is scattered abroad which is confirmed in the same sense out of the words of the 147. Psal vers 2. The Lord builds vp Ierusalem and gathers together the dispersed of Israel For this cause then he promiseth to assemble them againe yea and to ioine diuers nations vnto them that so the Church might grow and multiplie into a great number As oft then as we doubt of the restauration of the Church by being astonished at the sight of so many stormes tempests wherewith it is tossed let vs lay hold vpon this buckler and couer our selues therewith namely that it is the Lords office to gather together the dispersed of Israel yea though they were diuided and scattered to the vtmost part vnder heauen yet that euen thence will the Lord easilie gather vs and restore vs to our perfect estate Deut. 30.4 Yet vvill I gather vpon him I willinglie retaine the proprietie of the Prophets words Gnal that is to or vpon for as I thinke he hath an eie vnto that which he said in the former verse namely that the Temple should be set open to all people and here signifies that God shal adde to the Iewes which should be gathered a great number of others which is now indeed accomplished For he not only gathered together those which were dispersed in Babylon but also gathers together other scattered sheepe which often and almost euery day came to passe Iohn 10.16 so as he neuer ceased gathering till he had added a great heape to those which were first gathered Vers 9. All ye beasts of the field come to deuoure euen all ye beasts of the forest Hauing comforted the faithfull he now turnes himselfe to the hypocrites IT seemes this prophesie agrees not with the former because whatsoeuer the Prophet hath hitherunto spoken was ful of sweet consolation and now he denounceth terrible threatnings and an horrible destruction Truly one would take these things as contradictorie one to another But hauing comforted the faithful we must not thinke it strange if he now aduertise them notwithstanding touching the calamitie which should ensue to the end that wheÌ they should see all things in an vprore and confusion yet they should not faint nor be discouraged as also that their necessities might therewithall stir them vp to runne to the free grace of God with the greater zeale and diligence There was yet another reason For the hypocrites abuse Gods promises and glorie thereof falsly they are readie to conceiue a vaine hope proudly insulting in those matters which do nothing at all belong vnto them Now you see the cause then why the Prophet meant to disappoint them of all matter of reioicing And thus this prophesie hath a two-fold vse First to preserue the faithfull from desperation at the sight of so many calamities which should in a manner ouerwhelme them and that euen whilest all things were quiet by faith foreseeing the euils to come This Chapter hath a two-fold vse yet they should content themselues with this only remedie Secondly that the hypocrites might be astonished with feare and trembling that they should not insult in their ouerweenings nor blesse themselues vnder pretence of these promises God therefore calles not men but cruell beasts to deuoure the people He commands the faithfull then not to be troubled nor to suffer themselues to be transported in their minds by distrust wheÌ these wild beasts should be sent And yet therewithall he meant to awaken them that he might draw them to repentance and to exhort them patientlie to wait for Gods mercie that so the promises might not lose their authoritie By the beasts of the field he meanes all sorts of beasts and so comprehends not only the Chaldeans and Assyrians but also Antiochus Antiochus the Romanes and other nations who afflicted this people with diuers warres But he especiallie respects that discomfiture of the people by the Chaldeans who afterwards led them captiues into miserable thraldome Vers 10. Their watchmen are all blind they haue no knowledge they are all dumb dogges they can not barke they lie and sleepe and delight in sleeping NOw he addes the cause why the people were destinated to this destruction The cause of the peoples destruction namely in regard they were gouerned by wicked Princes and Pastors Not that the fault rested whollie in them and that the people were innocent but because their sinne was the beginning of this mischiefe For if we follow blind guides that shall not excuse vs but we rather worthily beare the punishment of our owne iniquities in regard the Lord takes away good Gouernors froÌ such as he meanes to chastise for their vnthankfulnes By the word vvatchmen he not only vnderstands the Prophets which had the gift or charge of teaching but the Iudges Gouernors Kings whose dutie it is to administer all things with equitie and vprightnes And thus he comprehends two sorts of gouernors Magistracie and Ministrie as the two eies in mans body to gouerne the Church by namely both Ciuill and Ecclesiasticall whom the Lord had established as the two eies in the bodie for the well ordering of the Church If they be wicked or faithlesse there can not a more dangerous plague happen to the Common-wealth In the first place then the Prophet reprocheth them for their ignorance 1. Ignorance For as the principall vertue of a good Pastor is to know what belongs to his charge that he may be able to discerne and iudge what is profitable or hurtfull for his flock and then to watch ouer them carefullie and to stand as it were vpon his vvatch-tower that by all meanes he may procure the saluation of his sheepe so is there nothing in the world that doth worse beseeme him then ignorance blindnes No man then shall be fit for this office Nothing more vnseemely then ignorance in a Minister vnlesse he be acquainted with the right maner of gouerning the people Hence it appeares what account is to be made of the Idols of our time Idoll Ministers who proudly vaunt with intollerable insolencie of the title of Pastors though in the meane while they be vnlearned and grosly ignorant Secondly in calling them dumb dogges 2. Idlenes he taxeth them of idlenes and carelesnes For seeing it is required of a good Pastor that
he be diligent industrious Destruction not farre off wheÌ learned and painefull Pastors are remoued and ignorant idle-bellies placed in their roomes in calling them slow-bellies he shewes there was nought in them worthie the title of Pastors When wee then are depriued of good Pastors and that either sots or cruell wolues succeed them let vs see and acknowledge Gods wrath therein and let vs assure our selues that destruction is not farre off For from thence the Prophet gathers his threatnings and denounceth desolation to the people when their Pastors are dumbe Prou. 29.18 It followes then that Pastors are ordained of God to performe the office of dogges that is to say to vvatch to scare away theeues and robbers and not to suffer them to enter into the sheepfold If dogges then stand so carefully vpon their watch and in such wise regard their Masters profit as to be alwaies watching for his safetie and will neuer cease barking at those who it may be are able to kill them ought not the sleepie and idle Pastors blush to bee ouermatched by a brute beast Vers 11. And these greedie dogges can neuer haue enough and these sheepheards cannot vnderstand for they all looke to their owne way euerie one for his aduantage and for his owne purpose 3. Couetousnesse THe third vice he reproues in these wicked Pastors is their insatiable couetousnesse Though they be idle in gouerning saith he yet they are valiant and hardie enough in supping vp the broth Some extend these words of the Prophet further namely that such rule with crueltie and this vice is expresly reprooued by âzechiel 34.4 For false Prophets are ordinarily fierce and behaue themselues vnciuilly and barbarously ouer the poore people But hee that shall aduise himselfe well touching these words hee shall see that the Prophet taxeth their vnmeasurable auarice which hee also in the next words paints out at large Euery one lookes to his owne vvay That is to say they are diligent in their affaires Euery one seekes his aduantage In a word his meaning is that there was none but preferred himselfe first as if euery one had bin borne for himselfe onely The word Mikkatsehu is diuersly expounded for some translate To his end that is to say to his affaires but this agrees not with the Prophets meaning Others After the limits of his couetousnesse But the most naturall sense as I thinke is right which phrase of speech is also common among vs. Euery one then being giuen vnto couetousnes they drew and appropriated all things vnto themselues seeking their owne commoditie without regarding the good of others He which is giuen to inordinate lusts can neuer serue God Hence wee gather that he which is giuen to inordinate lusts can neuer serue God and vvhosoeuer he be that busies his braines to heape vp riches vvill neuer apply his mind to build vp the Church of the Lord. I know not a more dangerous blindnesse then couetousnesse A true Pastor therefore ought aboue all other vices to flee that if he will serue God faithfully Doe wee see then that the Prophet complained thus of the wicked Pastors of his time Let vs not bee troubled if the like befall vs now Vse neither let vs thinke it any new thing if wee see so few to imploy themselues in good earnest in the worke of the Lord. Vers 12. Come I will bring wine and wee will fill our selues with strong drinke and to morrow shall be as this day and much more abundant HAuing reproued the couetousnesse and idlenesse of the Pastors now hee sets forth their malice and desperate obstinacie 4. Desperaââ obstinacie for hee brings them in speaking and describes their wicked talke whereby we may discerne they could not be reduced into the right way neither by any admonitions nor threatnings but audaciously contemned whatsoeuer was said vnto theÌ In Chap. 22.13 28.15 the Prophet hath recited the flouts of scorners who inuited one another to play the epicures and drunkards whilest by the seruants of God they were exhorted to fast in sackcloth and ashes Let vs eate and drinke say they for too morrow we shall die as if they should haue said What meane these Prophets to importune vs so much Wee shall looke but with leane cheekes if wee follow their counsell These and the like blasphemies they were not afraid to vtter as we haue seene in Chap. 22. and 28. And Isaiah repeates the same complaint heere to wit that the Pastors hardened their hearts and obstinately contemned the iudgements of God Now hee reproues them not for drinking vvine and strong drinke which in it selfe is no vnlawfull thing but he taxeth their braine-sicknesse and brutishnesse which makes men proudly and presumptuously to despise the word of the Lord. The abuse of wine is condemned in other places Chap. 5. But the Prophet in this place inueighs against this frantike malapartnesse whereby they loftily combined themselues against God and trampled vnder feete all threatnings admonitions reprehensions and in a word all religion And yet no doubt but hee taxeth this horrible and hatefull vice in that they ouercharged themselues with wine and meates when they had no neede that neither shame feare nor reuerence of God or man might disquiet their meriments For it is the custome of the wicked to glut themselues with all the belly-cheere they can deuise that so they may with the greater boldnesse and intemperancie plunge themselues in their filthinesse But is it not an horrible and fearefull example to see such a contempt of God not in strangers not among the common people but in the heads and gouernours who by their godly conuersation in this holy and sacred order which was the figure of Christ should haue bin guides vnto others For the Kings and Priests bare in them his image and were types of him Wee may easily iudge how insupportable this pride is whereby men thus furiously oppose themselues against Gods word For when we come once to reiect this soueraigne and last medicine our case is desperate we are past cure because we will not suffer the Lord to bring vs againe into the right way For this cause in Chap. 22.14 the Lord vowes that this iniquitie shall neuer be pardoned Thus then the Prophet notes out an extreame impietie and let vs obserue his words diligently To morrow shall be as this day that is to say Haue we bin merry to day wee will be yet more merry to morrow let vs not pine our selues away before the time He amplifies their fault because in deriding Gods patience and long suffering they promised to themselues impunitie as if God slept or sate idle in heauen as oft as hee deferres his iudgements Men at this day indeuor to benumme and bewitch their owne consciences with such diabolicall prouerbs as these mentioned in this text Diuellish prouerbâ that they may the more freely wallow themselues in all sorts of voluptuousnesse and take libertie to commit wicked
that nothing pleaseth him nor is approued of him but that which accords with his word Vers 7. Thou hast made thy bed vpon euery high mountaine thou wentest vp thither euen thither wentest thou to offer a sacrifice HEe repeates the same similitude againe which we haue touched before A repetition of the former similitude vers 4. For the superstitious sort commit whordome with their Idols in regard that hauing forsaken the puritie of the word they breake that holy mariage knot which God had contracted with them and sell themselues ouer vnto Satan But Isaiah meant heere to expresse somewhat more for in telling them that they had made their bed in an high place it is as much as if he had said They were become shamelesse for they cared not vvho saw their villanie no more then an impudent harlot shunnes the presence of men but is carelesse of her reputation so these committed whordome in the sight of the Sunne and being past shame ascended vp to euery high and imminent place to doe it in Hee compares Chapels and Altars to beds vpon which this cursed filthinesse is committed and men which sacrifice there to bold and brazen faced strumpets In the end of the verse he shewes without any figure what this harlotry is which he condemnes namely that they sacrificed to Idols I grant they thought in so doing to serue God but hee reiects whatsoeuer it is that men forge according to their owne lusts and detests such a lasciuious course Vers 8. Behind the doores also and postes hast thou set vp thy remembrance for thou hast discouered thy selfe to another then mee and wentest vp and diddest inlarge thy bed and make a couenant betweene thee and them and louedst their bed in euery place where thou sawest it An amplificââion of the faulâ HE amplifies the crime whereof hee spake before that the people should not flatter themselues in their inuentions Now it is verie likely that Isaiah alludes to Moses words wherein the Lord commanded that they should alwaies haue the Law before them that they should fixe it vpon the doore postes of the house and write it in roles to wrap it about their armes and about the fringes of their garments that they might be continually admonished of their duties Deut. 6.9 and 11.20 Numb 15.38.39.40 But contrariwise the Iews ceased not to pollute the doores and the postes of their houses with markes and signes of idolatry and left no corner nor nooke free from such defilings Thus God and his Law were reiected in all places and in stead thereof they had set vp prouocations and inticements vnto whoredome Thou hast inlarged thy bed Yet once more he repeates that which he had said before and comes to this clause againe to wit that the Iewes committed grosse adulterie with their Idols and yet thought they serued Gods but this came to passe because they neglected to follow the rules of the word Simile For it is all one as if a woman hauing forsaken her husband should goe and prostitute her selfe to the stewes and make her selfe common indifferently to all commers as if the bed were now become an open field which might containe a great troope of men For this cause he saith that she discouered herselfe vvithout him because hauing shaken off the shamefastnesse of mariage she suffered others to abuse her For God holds the place of an husband to which shee ought to haue been subiect but shee sought out new companions and brake the faith of marriage He amplifies this crime in regard the Iewes did voluntarilie present themselues before the idols as if a disloyall wife should runne after another man to haue his companie Moreouer vnder another figure he taxeth their inordinate lust in respect that one onelie glance of the eie serued the turne to carry them suddenly and dotingly away into euerie place Therewithall also he conuinceth men of rashnes who thinke themselues very sharp witted in things belonging to Gods seruice and make choice of their places where themselues list But this is a diuellish wit for the Lord will haue our eies fixed in such wise vpon him and his word that they rest closed and shut vp against all other things Vers 9. Thou wentest to the Kings with oile and diddest increase thine ointments and send thy messengers farre off and diddest humble thy selfe vnto hell HEre the Prophet reprooues another vice almost like the former It is iust that such as will not rest contented with God should wander vp and downe restleslie without reliefe for impietie begets many errors and forceth light heads that are void of Gods feare into very sore and perplexed molestations And is it not good reason that such as will not rest in God should bee restlesse or rather tossed vp and downe with whirlewinds He reprocheth the Iewes then that they vexed themselues so much and so long a time in hunting after the helpe of strangers namelie when they endeuoured to oppose the aide of the Egyptians against the Assyrians and then being defrauded of their hopes they began to trot to the Chaldeans See 2. Sam. 28.5.6.7 For when men haue forsaken the feare of the Almightie then they seeke helpe in others and not onelie wearie themselues but are a great cost and trauell to atchieue the same And whilest the Lord giues quiet sleepe to his beloued ones that they may quietly finish that they haue to doe the wicked vexe themselues for nothing They rise early and goe late to bed and eate the bread of carefulnesse as it is in Psalm 127.2 And yet in the meane while they cannot enrich themselues the value of a naile because they do nothing vnder Gods authoritie or gouerment Now the Lord punisheth them thus to the end they may wander vp and downe as men at their wits end being euer in doubt and perplexitie without euer enioying the benefit of a quiet and contented mind Vers 10. Thou weariest thy selfe in thy manifold iournies yet saidst thou not There is no hope thou hast found life by thine hand therefore thou wast not grieued HIs meaning is Men labouâ in vaine when they follow not God that men labour in vaine when they follow not God For they vex themselues without profit as wee haue said before because whatsoeuer it be that is taken in hand contrarie to the will of God can neuer haue good successe And here hee doth wittily deride the peruerse endeuors of such as in taking much paines had rather vvaste and consume the strength of bodie and mind then vvith quietnesse to goe whither the Lord called them It is labour lost That is to say Albeit thou seest thy iournies serue thee to no purpose yet doest thou obstinately go on in pursuing thy enterprises And yet very Idiots are wont to repent when their counsels prosper not well Such then must be called peruerse and desperate Who they be that deserue to be called peruerse and obstinate who hauing experience of
for the same As if he should say The Lord will send the Iewes such seruants of his as they little thinke of now by whose ministrie he will prepare the way and bring back his people The maner of speech whereby he commands hath greater vehemencie in it then if he had spoken in the third person In that he bids them to take away the stumbling blocks he signifies that they ought not to be dismayed for the lets and impediments that lay in their way for the Lord would easily remoue them in his good time Out of the vvay of my people The hope of the returne is included in this namely that after God had brought back his people he would againe place them in the land of Canaan And therfore howsoeuer for ought they could see there was no way nor passage left for them yet would he prouide one and would breake all barres and obstacles Why so Because they had the Lords promise here for their returne and in deed it was he that brought them home in safetie Vers 15. For thus saith he that is high and excellent he that inhabiteth the eternitie whose name is the holy one I dwell in the high and holy place with him also that is of a contrite and humble spirit to reuiue the spirit of the humble and to giue life to them that are of a contrite heart HE confirmes the former sentence touching the restoring of the people after the captiuitie A confirmation of the former sentence But this verse may be two waies expounded either that the Prophet preuents a doubt which might fall into the minds of the faithfull and so he mentions things opposite or that he drawes an argument from Gods nature to confirme the hearts of the weake That this may be the better vnderstood and opened first of all we know that our minds are often distracted by such thoughts as these to wit That God in deed is in heauen but in the meane while there is a great distance betweene him and vs and that he little regards vs or else lets things goe at six and seuen in the world or that hee cares little or nothing for our matters Now to correct this imagination the Prophet grants it is true that God dwels on high but yet doth not therfore cease to behold and to gouerne this world by his prouidence for he is careful of mens saluations and dwels also vvith the afflicted and with those that are of a contrite and broken heart For though the Lord be high yet he beholdeth the lowly as it is in Psal 113.3.4 and 148.6 and in other places The other sense is that God resembles vs nothing at all For we tremble in aduersitie because we measure him according to our owne capacitie and thus we mutter How can the Lord help vs seeing vve are ouerwhelmed with troubles Moreouer the afflicted are for the most part despised and neglected And thus we thinke that God is carelesse of vs because we conceiue of him according to the reach of our carnall reason But it is our parts to iudge farre otherwise of him and therfore the Prophet saith that he dwelâ in the heauens to signifie that he is not subiect to humane affections for he is alwaies like himselfe and neuer changeth his counsell As he therefore hath once promised to restore the people to their former libertie so will he assuredlie performe it This exposition I approue of and yet rather accept of the first which is more ample and copious and also agrees with other testimonies of the holy Scriptures where these two things are often conioined namely That God dwels in heauen and yet hath respect to things below but especiallie of his children as I said erewhile Dwelling in eternitie Obiect But we grouell on the earth we are vnstable and neuer continue stayed nor setled in that which we haue once imbraced Ans and therefore hee separates God from men for in him there is not so much as a shadow of turning Iames 1.17 Contrariwise wee are not so affectioned as to haue a perpetuall care ouer such as neede our helpe I dwell in the high and holy place The holy place is often taken for the Temple but heere it is taken for heauen it selfe Why God calâââ himseâfe the holy one dwelling on high We see wherefore the Lord calles himselfe holy and dwelling in an high and holy place euen that hee might cause vs to know vvhat difference there is betâeâne him and vs and betweene his nature and ours Besides we may hence collect a speciall consolation A consolatioâ namely that the Lord will assist the poore yea and dwell in the middest of them if so be they acknowledge their miseries For the wicked shall be pressed with diuers calamities but in the meane while they cease not to remaine haughtie and vntamed Let such neuer looke to haue God dwell vvith them With whom God will dwell for those that will expect any comfort from him must be rightly humbled and brought low in their owne sight But he stoopes euen to the dead that by inspiring new life into them he may create them anew Afterwards he makes expresse mention of the humble spirit and contrite heart to let vs vnderstand that these promises appertaine to none that are rebellious and stiffe-necked in their afflictions but to such as hauing at last subdued all loftinesse of spirit shall shew themselues humble and meeke Vers 16. For I will not contend for euer neither will I be alwaies wroth for the spirit should faile before me and I haue made the breath He prosecutes the same matter still HE prosecutes the same doctrine For this was an hard matter to perswade them of in regard that in this tedious banishment they felt God as it were their enemie It was no easie matter then for them to conceiue such a taste of this grace as might cause them to take heart vnto them and to bee of good cheere The Prophet therefore meetes with this doubt and shewes that the euils which they were to indure should last but for a time and that God vvould not alwaies be wroth No doubt but hee hath iust cause giuen him to be angry but hee rather parts with his right and pardons that which he might iustly exact And thus he ioines vvith Gods vvrath that moderation vvhereby hee comforts the faithfull In wrath God still remembers mercie lest the spirit should faile For albeit he reasons from the nature of God yet this promise is particularly directed to the Church Let vs for euer then keepe this point in our remembrance in our extreamest anguishes that so we may not thinke that God will stand to contend or to plead the case with vs. When he saith that God is vvroth it is by way of yeelding so much vnto vs in respect of the weaknesse of our flesh for in aduersitie we can conceiue no otherwise of God but as of an angry Iudge and no
onely desire to bee at peace Vers 5. They hatch Cockatrice egges and weaue the spiders webbe he that eateth of their egges dieth and that which is troden vpon breaketh forth into a Serpent THe Prophet passeth on further comparing the Iewes not onely to vvomen A comparison taken fâom venomous beasts but also to venomous beasts the better to signifie that whatsoeuer proceeded from them was dangerous and deadly First then hee saith that they hatched Cockatrice egges Simile As a Viper then cannot but hatch a venomous egge so were they so defiled and stuffed with iniquitie that they brought forth nothing but poison By the Spiders vvebbe he meanes that they were so fruitlesse and emptie of goodnesse that by the onely appearance of goodnesse they beguiled euery one And thus he paints out the wicked with two colours as it were First that all their works manifested the corruption of their nature Secondly that they were profitable for nothing neither were they readie to shew themselues louing amiable charitable and faithfull to those with whom they conuersed I am not ignorant that this place is otherwise expounded by some namely that whilest the wicked are weauing the webbe of other mens destruction they ouerthrow themselues and thinking themselues very wise doe notwithstanding plot their deuices in vaine And thus are caught in their own nets and fall into the pit which they digged for others Psal 7. 9. But mee thinks the Prophet meant to expresse that which I haue touched to wit that the wicked alwaies euery vvhere and in all things are mischieuous and neuer profitable to any Whosoeuer shall haue to doe with them shall taste their venome and that they sting to death Heereunto belongs that which hee saith namely that deadly poison is in their egges and that if one doe but tread vpon them a Serpent by and by issueth forth Vers 6. Their webbes shall be no garments neither shall they couer themselues with their labours for their workes are workes of iniquitie and the worke of crueltie is in their hands A repetition and confirmation of the former similitude HEe both repeates and confirmes one and the same thing namely that they euermore are hurtfull to mankind whatsoeuer they enterprize or execute because of set purpose they haue all duties of charitie in abomination Heere then is a signe of a nature wonderfully corrupted namely to be so wholly giuen vp to commit euill that no hope is left of reaping any fruit from their life who desire to be vtterly void and stripped of all iustice Others expound that they striue to get riches and to be aduanced to honors but all to no purpose Yet I had rather plainly expound it thus that none of them should couer himselfe vvith his vvorkes because his vvebbe is altogether composed of rotten and vnseruiceable stuffe Now hee repeates one and the same thing in diuers phrases of speech to shew that theit vvorkes should be vtterly fruitlesse Wee are borne to doe our neighbours good according to our power and to be doing of somewhat that may serue for the common good These are wild beasts then and not worthy the names of men seeing they are so industrious to hurt and so prouident as to do nothing that is of any worth Last of all without any figure hee addes that they are giuen and as it were dedicated vnto iniquitie Vers 7. Their feete runne to euill and they make haste to shed innocent blood their thoghts are wicked thoughts desolation and destruction is in their pathes HE here diuers waies describes vnto vs an image of an hatefull impietie Namely when men are so farre past grace and destitute of all feare of God that they rush into all kind of wickednesse as the horse into the battell and ouerflow in cruelties roberies and outrages They rânne saith he because they are strong and ouerbold to commit wickednesse Now hauing spoken before of the hands and tongue now he also addes the feete to shew that they are their crafts Masters in all sorts of mischiefe So as no member of their bodies was exempt from acting some iniquitie For some vse violence but they can restraine their tongues Others againe who resemble a certaine rauenous bird called an Harpie A bird called an Haâpie content themselues with the first pray they meete withall The Prophet then confesseth that those of his nation were light of foote to spoile and rob By the word desolation hee signifies that wheresoeuer these cormorants came they fared like sauage and wild beasts who rauin and deuoure all they meete withall and leaue nothing remaining So as by their terrible course they scatter and cause all beasts to flee which dare not come neere them Plinie Plinie takes vp the like similitude touching Domitian Domitian who tyranized like a cruell beast And the same may we see to be in all these blood thirstie ones whom all the world flees as from furious and vntamed wild beasts And thus their waies become desolate and solitarie when they will suffer none to haue any fellowship with them Vers 8. The way of peace they know not and there is none equitie in their goings they haue made them crooked paths whosoeuer goeth therein shall not know peace SOme take this word peace too nicely for peace of conscience in respect that the wicked are euermore vexed But the Prophet so brings them to Gods iudgement that yet in the meane while by transgressing the second table he shewes that there was neither faith nor charitie in them In a word that they were void of affection The way of peace saith he they know not Why so Because their wooluish minds had bereaued them of this Justice and equitie which two vertues vphold humane societie and cause men to dwell quietly and friendlie one with another For iustice and integritie nourisheth peace Iustice and integritie nourishe peace But if euery one with furie rusheth violently vpon his neighbour in offering them open wrong there open warre is proclaimed For wee can by no meanes maintaine peace in the midst of vs vnlesse euerie one in particular squares al his doings by the rules of equitie He expresseth this more fully by the word iudgement As if he should say Peace cannot be maintained without equity wheresoeuer they came they were a terror to all because they had cast off all vprightnesse The last member may be taken two waies either that whosoeuer walkes in them shall also be farre off from peace Or He which falles into the hands of the vvicked shall feele their cruelty and murtherous minds Both expositions may agree well and as I thinke we need not much contend about it And therefore after the Prophet hath spoken generally before and shewed that the fault was not in God that the Iewes prospered no better in their enterprises now he descends to the particulars wherein he more fully declares how they had reuolted from God and so made themselues vnworthie of
his Spirit then is our condition happy euen in the midst of infinite miseries Neither doe I doubt but it was the expresse purpose of the Lord to say that albeit God meant to deale graciously vvith his Church yet shee must know that her life and saluation is hidden in him by faith And thus the ancient people is discerned from the new for as the Kingdome of Christ is spirituall so from his resurrection from the dead the soules of the faithfull must ascend vp on high with him Now hee promiseth that the Church shall neuer be depriued of this inestimable benefit namely of being gouerned by the holy Ghost and sustained by the heauenly doctrine for it were to little purpose that the Gospell should be offered vs and the holy Ghost giuen withall vnlesse they should alwaies dwell and remaine with vs. God speakes vnto vs but by the mouth of his seruants When hee saith in thy mouth it is to shew that the Lord so speakes vnto vs that in the meane while hee meanes to vse the seruice and ministry of man Hee might indeed if it pleased him speake vnto vs from heauen or send his Angels from thence onely heerein he hath respect to our weakenesse Why so Because hee would call and exhort vs by our like Why God rather speaks to vs by man then by himselfe that by their voice he might draw vs vnto him the more familiarly This order therefore was by him established in the Church so as they who reiect his Ministers brag in vaine of their obedience vnto God His meaning is then that we seeke the doctrine and word of life in the mouthes of his Prophets and in the teachers who preach in his name and by his commandement My vvords shall not depart Some translate in the imperatiue Let not my words depart and so the future tence is often taken for this But an exhortation or a commandement in this place agrees not in regard the Prophet rather promiseth what God meanes to accomplish I denie not but hence we may draw an exhortation but the promise must goe before Now the tenure of the promise is that the Lord will so assist his Church and haue such great care of her that he will neuer suffer her to bee depriued of the doctrine of the word When afflictions presse vs then to the quicke and things succeede not as wee would wish let vs haue an eye to this sentence for it is the vvord and Spirit by which we must be râised vp and sustained of which the Lord heere promiseth neuer to destitute vs. THE LX. CHAPTER Vers 1. Arise O Ierusalem bee bright for thy light is come and the glorie of the Lord is risen vpon thee In Chap. 59.21 hee spake of the word now hee speakes of the efficacie of it IN this place the Prophet shewes what the efficacie of this word is whereof hee spake in the former Chapter For he comforts the church in her low and afflicted estate and restores her to her brightnesse And in respect that he represents the person of God he heere manifests his authoritie and for that cause vseth a commandemeÌt that he might giue his speech the greater weight as if by his absolute power he placed the Church in that happy estate which hee before promised her The summe is to assure the faithfull that the Prophet spake not as in the aire but effectually Now he commands her to Arise in regard that before he said she sate vpon the ground which two words are opposites In the 47. Chapter of this booke hee said to Babylon Come downe and sit in the dust And in Chap. 32.18 he said of the Iewes themselues My people shall sit in the dust and yet on the contrarie in Chap. 52.1 2. hee saith Arise Arise O Zion put on the garments of thy beautie shake thy selfe from the dust Now in this place againe hee raiseth vp the Church as if he tooke her by the hand to the end shee might againe recouer her seate of honor who now sate in the dust wholly couered ouer with filth and dung Now that the poore Iewes might not by reason of the darknesse of their euils be vtterly ouerwhelmed with despaire hee telles them that the light which had been smothered for a time should immediately breake forth againe Heerein alluding to the ordinarie course of the day succeeding the night As if he should say Simile The Lord hauing compassion vpon thee will draw thee out of these obscure dungeons in which thou hast so long bin held prisoner I haue satisfied my selfe in correcting thee it is time now therefore thou shouldest begin to take some ease And therefore by the word To shine vnder a figure hee meanes a recouery of health and a florishing estate as heeretofore by darknes Chap. 58.10 and 59.9 he signified the calamitie of the Church But heerewithall he admonisheth her that this light shall arise vnto her from none but from the brightnesse of Gods countenance at such time as he shall bee pleased to manifest some tokens of his fauour for all things fall out to the best when the Lord lightens vs with his brightnesse but if he be against vs we cannot possible meete with a greater misery nor infelicitie Vers 2. For behold darknesse shall couer the earth and grosse darkenesse the people but the Lord shall arise vpon thee and his glorie shall be seene vpon thee NOw hee amplifies this grace which hee mentioned before by way of comparison An amplification of the grace mentioned in vers 1. to the end wee might consider of the infinit loue which God beares to his elect yea and how great the priuiledges are which are giuen and granted vnto them by him The summe is that whilest the world is pressed and in a maner ouerwhelmed vvith infinite miseries God vvill haue care ouer his people to inrich them vvith sundry benefits He shewes then that the light of grace and fauour mentioned in the former verse shall not be common to all but particular to the people of God Wee told you before that the word brightnesse notes out the florishing estate of the church but yet wee must not iudge thereof by any outward appearance for the Prophet flies an higher pitch Neither make I any doubt but he here propounds vnto vs a spiritual brightnesse and light Otherwise the phrase of speech which hee vseth in vers 3. namely that the Gentiles should walke in this light would not agree And the coherence of the text of this chapter with the former shewes it plainely For in verse 21. of chap. 59. hee said that the couenant was enclosed in the vvord and spirit from the opposition then it is easily gathered that the felicitie promised to the Church in the beginning of this Chapter consists in somewhat else then in meate and drinke idlenesse and carnall securitie Nay let vs rather consider of the matter aright and wee shall see that since that time all the
oile of gladnesse vers 3. Now this change of their sorrow into ioy is heere againe promised Some interpret double to bee in regard that those whom God hath redeemed should be happie before him and before men But I know not whether this exposition be solid enough or no. I had rather take it more simply then as if the Prophet should haue said The prosperitie of the Church shall be so great that it shall much exceede all the calamities and aduersities wherewith it is now oppressed If she be now then discontented with her estate shee must cast her eies towards this day in which shee shall be most happy And so Saint Paul opposeth a vveight of glory to the momentany afflictions which are suddenly gone 2. Cor. 4.17 The wicked scorne vs without measure for they seeme lustie and strong they abuse their prosperitie and tread vnder their feete the poore children of God but the Lord promiseth in short space to cause the faithfull being deliuered from vnder their tyrannie to reioice in their portion This began to be accomplished when the people returned out of captiuitie but in Christ we haue a more full testimonie of it which daily manifests it selfe and at his last comming shall be finished who will perfectly renue all things and the wicked shall be consumed to the end the possession of the world may be ours To this appertaines that which hee saith by way of yeelding or granting namely that the land is now indeede theirs For then they vaunted themselues as being Lords of the whole world but in the end they should feele that it is the proper and particular possession of Gods children Euerlasting ioy may be referred to the externall estate of the Church because God daily furnisheth them with ample matter of thanksgiuing but in regard they are constrained to swallow many anguishes and are inuironed about with all kindes of incumbrances this prophecie is not accomplished vntill the ioy of the Spirit hath gotten strength in vs and obtained the full victorie in our hearts nor till wee feele that sweete peace which passeth all vnderstanding to raigne there as saith Saint Paul in Phil. 4.7 Col. 3.15 which peace onely the Saints of God inioy when they feele liuely testimonies within them of their adoption Hee calles it perpetuall to shew how farre it differs from the ioy of the wicked ãâã ârence ãâ¦ã âene ãâã of the ãâã and tâââcked which is but of short continuance and suddenly vanisheth away yea and is conuerted into gnashing of teeth Vers 8. For I the Lord loue iudgement and hate robberie for burnt offering and I will direct their worke in truth and will make an euerlasting couenant with them Aâ hoâtaâââââled to ãâã âââer ãâã âânatioÌ THe Prophet not onely confirmes that which he hath promised in the name of God but also exhorts the Iewes to repentance and shewes them from whence they were to looke for saluation and with what a terrible Iudge they had to deale For he reasons from the nature of God and thence shewes after what manner they were to frame their liues that so they might not reiect this grace of God now offered them by their owne rebellion Vnder the word iudgement he comprehends all iustice and equall dealing For hee opposeth this word to those idle inuentions whereby the Iewes thought to satisfie God withall which yet were but cloakes for their wickednes But as we haue often seene heeretofore the Lord cares for none of these maskes and vaine pretences but onely requires the true puritie of the heart and hands purged from all iniquities He then that will be approued of God with all that he performes in his seruice must needs haue a pure heart and leade a blamelesse life Hating robberie for burnt offerings Whose seruice it is that God approues of Vnder a part he comprehends all the fained seruices of God And by burnt offering is vnderstood all sacrifices There is nothing then more hatefull then that men should sacrifice their robberies and cosenages vnto God or when they mingle their lies hypocrisies and filthinesses of heart therewith or in defrauding God maliciously of his right doe corrupt his pure worship But this is a vice not onely practised of that age but in all times For euery one will seeme to serue God and the wicked themselues will be ashamed to be without the appearance of deuotion in regard the sense and feeling of the diuine nature is so ingrauen in the hearts of all men that it cannot be raced out But in the meane while the most part of men doe but trifle dallie with God and labor to satisfie him with pretie gawdies and toies Isaiah therefore condemnes and detests such an hypocrisie and teacheth that the Lord rather requires mercy of vs then sacrifices Hos 6.7 Mat. 9.13 and 12.7 For wee cannot serue God vnlesse vve obserue the duties of the second table namely in abstaining from all violence and fraudulent dealing for he who either deceiues or offers violence to his neighbours doth also therewithall offer violence vnto God himselfe To bee short the Prophets meaning is to teach vs the true meanes to attaine repentance The meanes to attaine true repentance first if in casting off all hypocrisie and in reiecting all inuentions of men the seruants of God doe giue themselues to the duties of brotherly loue I vvill establish their vvork Some expound The reward of their work But I rather thinke heereby are vnderstood all the enterprises of this life vnto which the Lord promiseth an happie successe That which men purpose in themselues to doe comes not to a good end Why mens affaires hauâ commonly ill successe either in regard they neglect to aske counsell of God or because they doe not things vnder his conduct and leading And therefore they worthily beare the punishment of their boldnesse for they either trust in their own counsels or depend vpon chances Now in any of all thesc things there is not so much as a dramme of truth but onely a deceiueable shadow of it On the other side it is no maruell if all things prosper well in their hands that are gouerned and directed by the holie Ghost and doe whollie cast both themselues and their affaires vpon the prouidence of the almightie for all prosperitie doth absolutelie flow from his onely blessing Moreouer by the word truth is vnderstood an equall course for the vnbeleeuers are sometimes puffed vp with a worldly ioy but it foorthwith vanishes into smoke In the end of the verse hee shewes the cause of this stabilitie namely God doth not only guide them with his hand for once and so away but directs them in their way continually Loe here the solid stay and vpholding of our perseuerance to wit in that he vouchsafeth to make an euerlastâng couenant with vs wherein he binds himselfe voluntarily and freelie bestowes all things vpon vs albeit in truth he owes vs nothing at all Vers 9. And
their seed shall be knowne among the Gentiles ând their buds among the people All that see them shall know them that they are the seede whom the Lord hath blessed An amplification touching the enlargement of the Church THe Prophet discourseth here more clearely touching the aduancement and growth of the Church which was then shut vp within a narrow scantling and in an out corner of the world and were afterwards much diminished and lopped as wee haue seene in the first and tenth Chapters Isaiah then speakes of the Church which after so many diminishings shall spread againe ouer the whole world and that in such wise as she shall bee viewed of all nations And yet this fell not out no not vnder the reigne of Salomon whilest the Iewes flourished in greatest abundance of riches and glorie 1. King 10.21.27 now this seemed incredible This is the cause also why the Prophets insist so much in perswading the Iewes repeating it ouer againe and againe to wit that they should not measure this restauration according to their carnall sense nor to outward appearances Quest Now it may be asked wheÌ these things came to passe I answer Ans as I haue often done that they began to be accomplished when the people came home into their countrie for then and afterwards in succession of time they tasted many waies of Gods fauour towards them Yet in regard there were but a few small sparkles of these things to bee discerned in those times therefore the perfect beautie of them shined in Christ vnder whose kingdome these things were whollie accomplished For then religion was as it were buried Abrahams posteritie began to sprout in respect that strangers were by faith ingrafted into the bodie of the elect people And thus the barbarous nations came to know that the Iewes were the blessed seed of God namely when they vnited themselues vnto them in the same confession of faith Neither was this only accomplished once but is euery day more and more fulfilled Whereas the Iewes were first preferred and obtained the chiefe place in Gods couenant it must be attributed vnto Gods free mercie as S. Paul teacheth in Rom. 3.2 For hauing there shewed that they differ in nothing by nature from the Gentiles and that hee hath subiected them to the same condemnation with them he therewithall shewes that they had this excellent priuiledge to be the first vnto whome the word and promises of God were giuen But that all these things proceeded meerelie from Gods free grace and not from their merits or deserts Vers 10. I will greatly reioyce in the Lord and my soule shall be ioyfull in my God for hee hath clothed me with the garments of saluation and couered mee with the robe of righteousnesse he hath decked mee like a bridegrome and as a bride tireth her selfe with Iewels THe Prophet here brings in the Church giuing of thankes vnto God the better to perswade them of the truth of that which he hath said heretofore And it is a liuely description as it were wherein he paints out the thing done in a table and placeth it before their eies that hee might remooue all scruples For naturally wee are inclined to distrust and withall so inconstant that wee will rather giue credit vnto mens dreames then to the word of God But touching this kind of confirmation wee haue discoursed both in Chap. 12.1 and 26.1 as also in other places For he hath clothed me To what men are naturally inclined Surely these things were yet very farre off But it was necessarie they should be seene and comprehended by faith Yea it is very needfull that wee lift vp our eies to heauen when the Prophet preacheth to vs the doctrine of righteousnes and saluation There is nothing visible here and much lesse can we apprehend so great a felicitie seeing all things are still bending towards a dissolution But in regard that euen at this day such a beauty as this appeares not in the Church which for the most part on the contrarie is vnder the horror of the crosse and therefore contemptible to all the world it is needfull here that faith should come betweene which comprehends celestiall and inuisible things Justice is ioyned with saluation in regard the one cannot be separated from the other These similitudes of garments robes are well enough knowne and it is as much as if the Church should haue said that iustice and saluation were giuen her together Seeing it is the Lord then who distributes these benefits let vs conclude in our selues that it is onelie he of whom we must aske them and none but he from whom we must expect them In these words he hath decked me there is a figuratiue kind of speech which they think to be taken from the Priests garments for which cause some haue descanted here vpon the priesthood of Christ But as I thinke the Prophet meant not to speake so subtilly in vsing the similitudes of the bride bridegroome The Church was in miserable plight before and euery one contemned her as a vvise diuorced from her husband But he hauing receiued her into fauour againe shee shines vvith vvonderfull beautie And the place in Hosea 2.20 answers vnto this Such an ornament was giuen at the comming of Christ and we also receiue it daily when the Lord clothes vs with righteousnesse and saluation But all these things shall bee fully accomplished at Christs last comming as we haue often said Vers 11. For as the earth bringeth forth her bud and as the garden causeth to grow that which is sowne in it so the Lord will cause righteousnesse to grow and praise before all the heathen THe Prophet confirmes the former promises by another goodly similitude for he brings the Iewes to the ordinarie power of God which shines in his creatures Wee see that the earth brings forth her bud euerie yeere the gardens grow greene after they haue beene sowen vvith seedes to be short the grasse and plants which in winter seemed as good as dead doe reuiue againe in the spring time and recouer new strength Now these are infallible testimonies of Gods power and of the good will which hee beares vs. Seeing these things then come thus ordinarily to passe should men doubt thereof Hath hee giuen this vertue and power vnto the earth and will he not much more manifest the same for the deliuerance of his people Will not hee cause the elect seede to bud and bring forth which as he hath promised shall alwaies remaine in the world Before all the Gentiles Hee shewes againe that the bounds of the Church shall no more bee so narrow as they were because the Lord will cause her to replenish the whole world Afterwards he mentions righteousnesse which was fully reuealed at such time as the Lord redeemed his people but Gods righteousnesse did then especially appeare when Christ was manifested vnto the world Not that he concealed it till that time but in regard men attained not
so auenge himselfe of the wicked and enemies of the Church that hee will thereby shew what care hee hath ouer her Now howsoeuer blood doth vsuallie spot and staine him that vanquisheth yet Jsaiah affirmes that God shall bee glorious in his apparell after he hath made hauocke of his enemies As in chap. 34.6 we haue seene that the slaughter of the wicked there was compared to the sacrifices in regard Gods glorie shined therein For what garment could hee put on more glorious then his iustice Therefore that he might speake honourablie of Gods iust reuengings hee shewes that the blood wherewith he is besprinckled by the slaughter of these desperate wicked ones is glorious and excellent As if hee had said Thinke not that God resembles any common person for though hee bee died ouer with blood yet shall not this hinder but that his Maiestie and glorie shall shine therein The Iewish expositors take the word vvalking diuerslie for some among them referre it to the people whom the Lord should bring backe from the captiuitie others to the nations whom the Lord would transport into other countries notwithstanding they then seemed to haue a setled habitation But I thinke it will better sute to the scope of the Prophets text if we take it absolutelie The Prophet then describes the glorious vvalking of God and his noble presence by which he will manifest his admirable power I am that speake The certenty of the prophesies noted The Lord himselfe answers which carries much more maiestie with it then if the Prophet had spoken in his owne person And herein he brings the faithful to the former prophesies to enforme them that not only Gods righteousnesse and goodnesse but also his faithfulnesse should appeare in these iudgements As if he should say Now you see the accomplishment of that which hitherunto I haue declared vnto you by my seruants For this effect of my promises plainely demonstrates that I am true of my word and that I speake from my heart without faining so as I will not by any meanes disappoint your expectations Now the vision of it selfe had not beene forcible enough vnlesse the Iewes had therewithall bin put in mind of the things they had heard of before Seeing the end thereof was to settle their hearts vpon the saluation of God hee therewithall attributes vnto himselfe an extraordinarie power and might to saue Vers 2. Wherefore is thine apparell red and thy garments like him that treadeth in the wine presse HE prosecutes the same argument The former argument still prosecuted But because the bare recitall would not haue been of sufficient weight therefore he doth not at once manifest from whence this red colour in Gods garments did proceede but rather continues his Interrogation still that he might the better rouze vp their spirits to the consideration of so rare vnwonted a thing For his meaning is to say that this sprinkling with blood is a matter extraordinarie and not seene before And therefore the similitude of the presser of grapes sutes very well For Bozrah Vers 1. which hee mentioned in the first verse was situated in a countrie of vines as if he would haue said the grape gatherings shal be much differing froÌ the old wont for blood in stead of the iuice of grapes shall now bee squezed out Vers 3. I haue trodden the wine-presse alone and of all the people there was none with mee for I will tread them in mine anger and tread them vnder foot in my wrath and their blood shall bee sprinkled vpon my garments and I will staine all my raiment NOw the Prophet expounds the vision The vision expounded and shewes wherefore the Lord is thus died with blood Verse 1. namely because he must be auenged on the Idumeans and other enemies who haue vsed his people very inhumanely It should bee a thing ridiculous to referre this verse vnto Christ in regard he hath redeemed vs without the helpe of any man for the Prophets meaning is that the Lord will so punish the Idumeans that he shall stand in need of no mans helpe because himselfe will bee strong enough to roote them out Ans For the Iewes might obiect Obiect that the Idumeans were mightie that no warre was made vpon them but that they florished and liued at their ease But the Lord shewes that this shall not hinder him from smiting them when him listeth I grant he vsed mens helpe when hee auenged himselfe of the Idumeans but yet in such wise that it was apparant to all how the whole action was managed by his owne hand neither could any thing therein be ascribed either to the counsels or forces of men For they were surprized with a sudden and vnexpected destruction in respect whereof the people could not doubt but that God only was the author thereof seeing they had been so often aduertised of it before Where he saith And of all the people there vvas not one vvith him it is to shew that howsoeuer some should be raised vp to bring destruction vpon Edom yet Gods worke therein should be separate from theirs For the infidell enemies neuer dreamed of auenging the vniust cruelties of the Idumeans The Lord would then that his iudgement should shine and be considered of in the clattering of the harnesse and weapons and in these violent moouings I vvill goe vpon them For mine owne part I willingly retaine the future tence in regard the Prophet speakes of things to come and not yet accomplished For the Idumeans were to bee seuerelie punished for their crueltie though for the present they were at their case and in great tranquillity Wee haue alreadie in part touched the cause why the Prophet hath vsed the simililitude of a bloodie presser which is both a hideous and wofull sight yet therewithall he addes that the punishments and vengeances of God against his enemies are properly his owne as if himselfe had gathered them together when he shall either consume or scatter them Euen as in Chap. 34.6 such an execution is called a solemne sacrifice to teach vs that wee are no lesse to glorifie God when hee executes his iudgements then when hee manifests the tokens of his mercie In the meane while hee expresseth his singular loue towards the Iewes seeing for their sakes he vouchsafeth to sprinkle himselfe with the blood of his enemies so farre that hee vseth the verbe to staine or to defile In my vvrath The Prophet shewes that this alone sufficeth for the destruction of the Idumeans namelie that the Lord is angrie with them As if he should say No man shall be able to deliuer them when God shal haue to doe with them Hence we are to gather that mens ruine proceedes from no other cause but Gods vvrath as on the contrarie our saluation depends wholly vpon his meere grace To conclude Mens ruine proceedes from Gods wrath the Lord meant here to testifie that the Idumeans should not escape vnpunished seeing they
the fire made the vvaters to boile in regard that contrarie to their wont fires and lightnings were mingled with violent raines and tempests As if hee should haue said This fire kindled by the Lord was so fierce that it melted all things were they neuer so hard and drunke vp euen the very vvaters To this appertaines that which is added touching the melting of the mountaines before his face For hee opened a way for his redeemed euen thorow the greatest incumbrances that they met withall Hee saith also that the Israelites saw things which they neuer looked for in regard that albeit God had aduertised them and had acquainted them with many experiments of his power yet this terrible spectacle whereof he speakes greatly surmounted their capacities and vnderstandings yea and all the reason of man Vers 4. For since the beginning of the world they haue not heard nor vnderstand with the eare neither hath the eie seene another God besides thee which doth so to him that waiteth for him THis verse confirmes that which wee haue said before namelie that the faithfull desire nothing here which is strange and vnheard of but only that God would but shew himselfe such a one towards them as in times past he had done to their fathers and that hee would continue foorth his liberalitie And withall seeing it hath been his custome to succor his people and to giue them some assured testimonies of his presence that he would not now discontinue the same for the time to come that so his almightie power might still shine more and more For you must note that he so brings in the people praying vnto God that therewithall they should confirme their hope from the remembrance of the time past and with the more boldnesse might haue their recourse to the throne of grace The eie hath not seene Doubtlesse the Prophets meaning is to magnifie Gods goodnesse by mentioning these so many benefits which God in former times had bestowed vpon his people This manner of commendation also is very high and excellent when being rauished with admiration in regard thereof he cries out that there is no God but he Likewise that the things which God hath done for his peoples sake were neuer heard of before But this may be read two waies for the word God may be taken in the accusatiue or in the vocatiue O Lord none but thou hast seene the things which thou hast done to those that wait for thee But the other reading is more receiued namely They haue neuer heard nor seene such a God In this last reading the particle of similitude must be supplied for without that the sentence would bee imperfect No eare then hath heard neither hath the eie seene such a God as doth such things And thus God is here separated from idols from which the superstitious sort thinke they obtaine all blessings but they are onely the deuices of mans braine which can neither doe good nor hurt Contrariwise God deales foorth his benefits of all sorts liberallie to those that serue him It seemes S. Paul expounds this place otherwise Obiect 1. Cor. 2.9 and applies it to another sense Yea he cites it in other termes because hee followed the Greeke translation The Apostles made no scruple touching this point Ans in regard they rather respected the sentences then the words and thought it sufficient only to point out this place of Scripture vnto the reader whither they might resort to be satisfied touching the things which they taught But where S. Paul seemes to haue added of his owne Neither hath it entred into the heart of man the things which God hath prepared for them which loue him this he did that his speech might be the better vnderstood For nothing is added which agrees not very well with the Prophets doctrine And that wee may the better perceiue this agreement wee must consider his drift In that place hee disputes about the doctrine of the Gospell which hee shewes doth farre surpasse all the reach of mans wit Why so Because it containes such a knowledge as is contrarie and wonderfullie farre remote from the wisdome of the flesh In a word that it is an hidden wisdome For which cause S. S. Pauls drift in alleaging this text 1. Cor. 2.9 Paul worthilie breakes foorth into this admiration in weighing and pondering of the same And our Prophet calling to mind these rare and famous works of God Obiect Ans as one astonished cries out that there was neuer such a thing heard of So concerning this grace which surmounts all the rest namely when Christ is offered vs in the Gospell we may breake foorth after the same manner and say O Lord the mercie which thou shevvest vnto thy people farre surmounts all our reason Neither eie eare hart nor spirit can attaine to such an height S. Paul then you see applies this place fitlie to his disputation neither doth he corrupt the Prophets sentence when he exalts aboue all things in the world that excellent and peculiar grace which God hath bestowed vpon his Church There yet remaines another difficultie namely that the Apostle transferres that to spirituall benefits which is here said of temporall But we may affirme that Isaiah simplie respected the cause from whence these benefits of God issued though hee therewithall had an eie to the estate of this life present For all the good things which God hath giuen vs here below for the sustaining and cherishing of our naturall life are so many testimonies vnto vs of that fatherly loue which he beares vs. The propertie of faith And it is also the propertie of faith to ascend by visible benefits to inuisible graces Thus then howsoeuer the Prophet seemes to meddle onely in matters touching their bodily deliuerance and other things appertaining to this life present yet aimes he therein at an higher marke and especially respects those benefits which in particular manner belonged to the people of God The inioying of temporall benefits should carrie vp our minds to the meditation of those that are eternall For what a sottishnesse were it if whilest we inioy benefits temporall wee should not by them mount vp to the welspring from which they flow namely from Gods meere loue and mercie Both good and bad doe indifferently inioy these common good things but that particular fauour wherewith he entertaines vs appertaines to none but to his houshold seruants Hence it is that wee not onely consider that which appeares to our outward senses but wee forthwith ascend vp to the very cause Vnto which point though neither eye nor eare can reach that is to comprehend therein the grace of adoption by which the Lord protests that hee will be our Father yet hee reueales this vnto vs by the witnes of his holy Spirit It is also very likely that the Prophet hauing spoken of a particular benefit of God takes occasion thereby to arise vnto a generall consideration For when the matter concernes the meditation
in regard the Iewes sinned of a set malice and rather against knowledge then of ignorance For they had been often taught and instructed but they insolently reiected all admonitions In which respect they were much lesse excusable then those to whom the Prophets were not sent For as no man aliue can pretend any cause of ignorance No man can pretend ignorance so yet the Iewes much lesse and those to whom the word of the Lord hath been published who for this cause shall haue a sharper sentence of condemnation pronounced against them then and shall be more seuerely punished then any other Hee sets downe the meanes of this call namely that hee had exhorted them by his Prophets For by the clause I spake hee repeates one and the same thing twice according to the custome of the Hebrewes as wee noted before To hearken to the Lord is to obey his word for it were to little purpose to lend an eare vnlesse vvee follow that which the word propounds vnto vs. For otherwise what difference is betweene vs and the Asse who wags his eares God will be heard with the heart Prou. 23.26 As for a fained audience he vtterly reiects it Now he shewes the cause why they would not come at his call surely they stopped their eares against wholsome doctrine For the beginning of obedience is to bring with vs a desire to learne Before mine eies is as much to say as before my face which phrase of speech he vsed a little before Euery man sinnes before the eies of the Lord neither can any auoid his presence But it is properly said that we sinne before his eies Who is said to sinne in Gods eies when being called by him wee stand not in awe of his sacred presence for he is neerest to those whom he calles by his Prophets yea to such it may be said that he shewes himselfe visibly Therefore so much the more detestable is their impietie and worthy of the more stripes who as it were with whorish foreheads despise God who in such familiar manner summons and calles them vnto him Now by the latter end of the verse it appeares that the Iewes are not condemned for any enormous sinnes but chieflie in respect of their new found deuotions by which they corrupted the seruice of God For albeit they were forward enough in hunting after their forged sacrifices thinking thereby to obtaine Gods fauour yet himselfe pronounceth that he abhorres all such endeuours because there is nothing but pollution therin It is not permitted to euery one then to follow that which seemes good in his owne eies We must not follow that in Gods seruice which seemes good in our eies but we must haue an eie to that which God approues of and not turne therfrom no not an haires breadth Well we see that this vice hath not raigned in one age onely namely that men haue followed their fond appetites and haue worshipped their owne inuentions in stead of God when the question hath been touching his pure seruice But how great delight soeuer men take herein sure it is the Lord protests that hee contemnes and abhorres it Vers 13. Therefore thus saith the Lord God Behold my seruants shall eate and yee shall bee hungrie Behold my seruants shall drinke and yee shall be thirstie Behold my seruants shall reioyce and yee shall be ashamed 14. Behold my seruants shall sing for ioy of heart and yee shall crie for sorrow of heart and shall houle for vexation of mind Hypocrites distinguished from the faithfull THe Prophet here distinguisheth yet more clearely hypocrites which hold a place in the Church only from his true and lawfull children For though all will needs take vnto them the title of Gods children yet he shewes that many were to be chased out of the house that those who proudlie insulted ouer Gods people should be frustrated of their hope because it was vaine false And we are to note well the remarkable opposition which is here put betweene Gods seruants and those that falsely glorie in his name For he shewes that their vaine titles their boasting and false perswasions should stand them in no stead These words they shal eate and drink signifie felicitie and a prosperous estate in this present life For it is as if he had promised to haue such care ouer the faithfull that they should want nothing Obiect But it seemes the Lord here promiseth his seruants more in words then he performes in deedes For are they not often hungrie and thirstie whilest the wicked ouerflow in all sorts of good things and abuse them to excesse and riot I answere Ans that Christs kingdome is here noted out vnto vs vnder these figures for otherwise we cannot comprehend it For which cause the Prophets are wont to borrow similitudes fom earthly kingdoms in which when the subiects flow in wealth and in the inioying of all blessings there Gods liberalitie is to be espied by which also wee ordinarily iudge of his fatherly loue towards vs. Note But because it is not expedient that the faithfull should fixe their hopes vpon earthly commodities it is enough for them that they take onely some little taste of them the better to vphold their faith And if it so fall out that they bee now and then pressed with wants yet by feeling the benefit of contentation with a little they cease not for all that still to acknowledge God for their father and to taste of his liberalitie Nay The faithfull richer in their pouertie then the greatest Kings in their superfluitie shall I say more euen in their very pouertie they are oftentimes richer indeede then Kings and great Lords of the earth But although the wicked enioy neuer so much yet are they the only miserable people in the world because they cannot enioy their wealth with a good conscience The Prophet therfore hath respect to the right vse of Gods gifts For such as serue him purely receiue from him as children from the hand of their father all things needfull for this life present But the rest as vsurpers and theeues take whatsoeuer they possesse by stealth and robberie No riches nor abundance can satisfie the wicked No âiches can satisfie a wicked man they are alwaies in distrust and trembling their consciences will neuer giue them rest The Lord you see then promiseth no more here then hee truely performes neither must we iudge of this felicitie by outward appearances This wil be better perceiued by the words following where hee speakes of reioycing and giuing thankes For no doubt the Prophets meaning is to say that contentment consists not in the inioying of abundance Contentment consists not in abundance but in tranquillitie peace and gladnesse of mind because all things are vnsauorie to the vnfaithfull But the godly take more pleasure in the feeling of Gods fatherly loue then in all the pleasures of the world Our chiefe felicitie In the meane
in this place there is a voyce of griefe and sorrow because the Lord in thinking often vpon his couenant would willingly pardon his chosen people were it not that by their owne obstinacie they did altogether reiect it In the second member and auenge me of mine enemies there is a figure very vsuall with the Hebrewes who repeate in one and the same verse many times one selfesame thing whence we also gather that this sentence hath this drift namely that God could not quite himselfe vntill he were reuenged vpon this traiterous and disloyall people Vers 25. Then I wil turne mine hand vpon thee and burne out thy drosse till it be pure and take away al thy tinne THis is a moderation of the former threatning For howsoeuer hee pursues that which he hath begun to speake of touching his seueritie notwithstanding he addes therwithall that the Church shall remaine safe still in the midst of all calamities wherewith the people should be smitten neuerthelesse his principall drift is to comfort the faithfull to the end they should not thinke the Church should be brought to ruine although God was constrained to deale more sharpelie with it then he hath been wont to doe For the holy Ghost alwaies prouides in the ministrie of the Prophets for the vpholding of the faith of Gods children who continually tremble at his words that they should not bee discouraged being humbled with feares and threatnings because so much the more as the wicked ouerflow the bankes and scoffe at all threatnings so much the more doe they which are touched with the true feare of God tremble thereat Moreouer the turning of the hand of God generally signifies the witnesse of his presence as if he should say I will lift vp mine hand which he is wont to doe after two sortes either when he chastiseth the wicked or when he pulles the faithfull out of their miseries Seeing then it easily appeares by the circumstance of the place that God would asswage the sharpenes of the correction by mingling some coÌsolation The turning of his hand ought to be referred here to the restauration of the Church For although he pronounceth in generall that they are all his enemies yet now he moderates restraines this speech in calling Ierusalem or Zion by his own name When he addes I will burne out thy drosse although he notes the fruit of the correction to the end it should not be grieuous and burthensome to the faithfull beyond measure notwithstanding wee gather from thence that the restauration of the Church Gods outward corrections profit vs nothing at all vnlesse he teach vs inwardly by his holy spirit is a speciall worke of God He euermore lifts vp his hands to the end he may punish sinne and bring those that erre into the right way but yet his roddes should auaile little or nothing if he himselfe did not make them profitable by touching their hearts inwardly And because hee here makes mention of a speciall fauour which hee communicates to his chosen from thence it followes that repentance is a true and peculiar worke of the holy Ghost because otherwise the sinner would harden himselfe more and more vnder the blowes rather then profit thereby any thing at all Further we are not to vnderstand this cleane purging in such wise that there should remaine no drosse as if God would wholly purge his Church in this world from all filthines but this manner of speech is rather to be referred to the common fashion of mens actions as if he should say The estate of the Church shall be such that the beautie thereof shall shine like siluer The true puritie then is signified by these words because the Iewes had too much pleased themselues in their filthines before Now this similitude is very fit for by it the Prophet shewes that although the Church of God was then so stuffed with multitudes of corruptions yet notwithstanding there should remaine a remnant which should recouer their brightnes after that the drosse and corruption should be consumed And thus he now ioynes both members together because hauing spoken in ver 22. of their offences hee said that their siluer was become drosse Vers 26. And I will restore thy Iudges as at the first and thy Counsellers as at the beginning afterward thou shalt be called a citie of righteousnes and a faithfull citie NOw he speakes plainely without any figure And because hee had said that the spring and beginning of all euils was in the princes thus hee teacheth that their offices and places shall be purged by the Lord when he begins to restore the perfect health and welfarre of the Church againe vnto her And from thence it is also that iustice in the politicall gouernment comes to wit when the gouernors that rule are vertuous and fearing God because all thing goe to hauock when those which gouerne are wicked It is plaine enough that by Iudges and Counsellers he meanes all Magistrates of what sort soeuer In that hee promiseth they shall bee such as they were at the beginning he puts them in mind of the singular benefit of God whereof they had been depriued God by his direction had exalted the throne of Dauid and commanded that in this gouernmeÌt there should shine an Image of his fatherly loue Now although they had corrupted the same by wicked tyrannie yet notwithstanding they ceased not to make their bragges of false titles for they boasted much of the kingdome of Dauid euen as the Papists glorie at this day vnder a false pretence of the Church Therefore the people are iustly admonished from what an happie estate they were fallen by their owne default that so they should not be displeased to haue their multitudes of meÌ diminished but might rather be mooued to recouer againe the good order which God had ordained Afterward thou shalt be called He extends the fruite of this reformation whereof he hath spoken to the whole bodie For the Prophet hauing said that Ierusalem was a faithfull Citie and full of iudgement before she reuolted from God now he saith that after she shall be chastised these vertues here spoken of shall be seene to shine in her The summe also of true repentance is set forth in this place for by Iustice is vnderstood integritie wherein euery man obtaines of another that which to him belongeth and that one man liues with another without oppression The word faithfull extends it selfe further because we call that a faithfull Citie not onely where equitie and mutuall Iustice ruleth among men but also where God is purely serued And thus vnder this word the puritie and chastitie of the vnderstanding is comprehended Yet we must note that Iustice descends from this faithfulnes because that when we carrie our selues vprightly one towards another there Iustice will easily beare the sway And surely by examining the whole a little more narrowly it seemes the Prophet takes not the word fidelitie in so ample a signification as heretofore
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 Pâophet 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
shall be glorious for otherwise the wofull oppression of the people which they indured might haue seemed to contradict this prophesie Quest But some may aske to what time these promises should be referred for whilst we are in this world we must fight against many assaults and that without any intermission so as we are not destinate to die once only but euery day To which purpose S. Paul complaines that he and the chiefe pillars of the Church in his time were gazing-stocks vnto all the world sustaining all sorts of reproches being esteemed no better then the of-scouring and refuse of the same In what time or when are these things fulfilled then Ans No doubt they are to bee referred to the whole Kingdome of Christ These and the like promises must be applied not onely to the beginnings but to the whole progresse of Christs kingdome Luk. 21.28 Rom. 8.23 Acts 3.21 Eph. 4.10 Psa 126.5 and I doe expresly say to his whole Kingdome because we must not onely consider the beginnings of it but also the end and full accomplishment thereof So that we are to stretch these promises vnto the second comming of Christ which for this cause is called the day of redemption and of restauration in regard that those things which as now seeme confused shall then bee restored to full perfection and shall put on a new forme I grant that it appertained also to the deliuerance from Babylon but in as much as that was but the beginning and entrance into this it is certaine that this promise must be prolonged till the last day Let vs bend all our senses and hopes vnto that then and we may be well assured that the Lord in the end will perfect all things in vs after we haue finished our course Be it that we now sowe in teares we shall then doubtlesse reape with ioy and gladnesse Let vs not feare the scornes nor threats of the mightie ones for God vseth this as a meanes by which in the end he will bring vs vnto eternall glory As we haue tasted the beginnings of this happinesse so must our hope hold ou till we see the accomplishmeÌt thereof in the last day And seeing we haue here already tasted the beginnings of this felicitie and happinesse as soone as God adopteth vs and that we begin to beare the image of Christ let vs with constancy and patience wait the accomplishment thereof till the last day But in regard the matter might seeme incredible after so many horrible calamities Isaiah tels them that this proceeded not from man but from God For after the Temple was raced to the ground Ierusalem destroyed the seruice of God abolished and the small remnant of the people that remained were oppressed vnder tyrannie who would euer haue beleeued that these things could haue been restored to their first perfection Hee preuents this incredulitie therefore vnto which men are ouermuch inclined and confirmes yea and seales vp these promises with this conclusion Know ye for certaine that the Lord is the author of this my message The word of the Lord a solid foundation for our faith to rest vpon in him therfore repose all your thoghts not vpon me rest your faith on him who neuer was nor neuer will bee found false of his word Tit. 1.2 Vers 9. And in that day shall men say Loe this is our God wee haue waited for him and hee will saue vs This is the Lord wee haue waited for him wee will reioyce and bee glad in his saluation ANd they shall say The verbe is indefinit and should be translated He shall say but because he speakes of that which All and not one or two should say I had rather turne it Men shall say This is a very good conclusion seeing thereby they shew that these benefits of God are not stinted nor scanted to a few but that men both receiue and feele them by effect His meaning is then that God prepares not this banquet mentioned vers 6. in vaine in regard men are satisfied therewith and reioyce with an eternall ioy For this gladsome voyce which he foretels should be publike is a reall signe and testimonie as you would say of Gods grace This place ought to be diligently obserued of vs for the Prophet therein shewes that there shall bee such a manifestation that it shal retaine mens mindes in the word of God so as they shall wholly rest in it without any doubting at all But if these things appertaine to Christs Kingdome as they doe indeed wee receiue great fruit thereby What Christians haue now that certaine trueth in which they may boldly rest vnlesse they forget themselues and reiect the grace of God For it is manifested vnto all hath taken froÌ them all occasion of doubting so as they may safely boast that they truely know what his will is yea we may say and that truely as Iesus Christ said to the woman of Samaria We worship that which we know Iohn 4.22 Therefore in as much as we are assured by the Gospell What vse we are to make of this certentie of trueth now reuealed vnto vs in the Gospell of that grace which is offered vs in Iesus Christ we wander not any more in vncertaine coniectures as many doe but we imbrace God and his pure seruice so as we boldly bid adiew to all humane inuentions The opposition also is to bee noted betweene the little and obscure knowledge which the Fathers had vnder the Law and that fulnesse of knowledge which shineth now in the Gospell for albeit God vouchsafed the people of old the light of his heauenly truth yet it did appeare more familiarly by Christ as it is said in the first of S. Iohn vers 14.18 The Prophet therefore now extols and sets forth that assured confidence which the onely Sonne of God reuealing his Father hath brought vnto vs at his comming Besides as in this behalfe we haue a much greater prerogatiue then the ancient people had in regard that the reconciliation made by Christ sets the Lord more at one with vs so God cannot bee otherwise knowne but in Christ God cannot be knowne but in Christ who is his liuely image and the ingrauen forme of his substance Heb. 1.3 He that knowes not the Sonne Ioh. 14 7. the same knowes not the Father Howsoeuer the Turkes Iewes and other infidels boast Turkes and Iewes not acknowledging God in Christ worship their owne imaginations in stead of God that they worshippe God the Creator of heauen and earth yet in so doing they worship nought but the deuice of their owne braine And albeit they be obstinate yet they follow nothing but vncertaine and false opinions in stead of the truth they grope in darkenesse and worship their owne imaginations in stead of God In a word All religions out of Christ detestable all religion out of Christ is false and deceitfull all seruices are detestable ought boldly to be
condemned But it is not without cause that the Prophet vseth these two wordes Behold this is c. For therein he testifies that God is surely present and a little after in mentioning faith Note also that the Prophet doubles his speech This is our God This is the Lord. and assurance he sets forth the constancie of those who worship God in Christ It is certaine that we can not comprehend the Lord in his Maiestie for he dwels in light which no man can attaine vnto the which would certainly ouerwhelme vs if we should presume to aspire thereunto And therefore he applies himselfe to our weaknes communicating himselfe vnto vs in Iesus Christ by whom he makes vs partakers of his wisdome righteousnes and all other his benefits This is also an excellent point for in calling Christ the God of the faithfull he giues him the title of The eternall whence we gather that the true eternitie of God is comprehended in his person Moreouer seeing Christ is thus manifested by the Gospell it reproues the wicked vnthankfulnes of those who being discontented with this perfect manifestation of him haue dared to adde vaine speculations of their owne as we may see in the Papacie Wee haue waited for him Now hee expresseth that constancie and perseuerance which those should haue that haue once imbraced God in Christ for this was not to be a temporarie knowledge but such as wherein we must stedfastlie perseuere vnto the end Now Isaiah speakes in the person of the auncient Church which then had her proper seate only among the Iewes And therefore contemning all other gods which were worshipped in other places he confidentlie affirmes that he only which was manifested vnto Abraham Gen. 15.1 Exod. 20. and published in the Law by the ministrie of Moses is the true God for other nations which were plunged in darknes and ignorance waited not for him in regard that this waiting proceeds from faith which is accompanied with patience and faith is neuer separate from the word He admonisheth the faithful then that their saluation hangs vpon expectation and hope because the promises of God were somewhat deferred till Christes comming Furthermore we haue also to consider what the condition of these times were for it seemed that Gods promise was either disanulled or that he had reiected the posteritie of Abraham Truely howsoeuer they beheld the promise a farre off yet God did in no sort reueale himselfe vnto them at that time it was needfull therefore that they should be endued with a wonderful patience to sustaine so heauie afflictions and temptations This is the cause why he commands them to wait patientlie for the comming of Christ for then they should perfectlie feele how neere the Lord is to theÌ that serue him Now this very doctrine ought to quiet and calme our troubled spirits at this day to the end we may wait for the Lord with a sure and inuincible hope although our saluation be yet hidden and that we say of him when he seemes to be far off Behold him Let vs learne also in the midst of the greatest confusions to discerne him by this marke This is the Lord. For the words theÌseluâs although he speakes in the time past to wit We haue reioiced and are glad yet the words import a continuall act and a little before he spake in the time to come He will saue vs. The summe is that Christ will neuer disappoint those that are his of their hope prouided that they call vpon him with calme and quiet affections Christ neuer disappoints his of their hope if with calme affections they call vpon him Vers 10. For in this mountaine shall the hand of the Lord rest and Moab shall be threshed vnder him euen as straw is threshed in * Or in the dunghill Madmenah I Doubt not but the Prophets intent in the beginning of this verse is to comfort the Iewes who wanting this might haue thought that God had vtterlie forsaken and cast them off For whereas some expound it of the affliction which the Lord would bring vpon the Iewes I see no reason of it at all But it is rather as if the Prophet should say The Lord will alwaies assist his Church I know well that the hand of the Lord is also said to rest vpon the reprobate when without ceasing he continues to presse them with his vengeance till he haue vtterlie ouerthrowne them but hand in this place is rather taken for succor then for corrections for the verb shall rest signifies a perpetuall watch and defence Hence wee gather a very profitable doctrine to wit A doctrine of singular fruit that albeit God do shed forth infinit store of his benefits ouer all the earth so as the vnbeleeuers themselues haue their part of them yet notwithstanding his hand helps not continuallie Gods continuall help proper only to his Church neither doth it rest any where but vpon his holy Mountaine that is to say vpon his Church where he is serued and worshipped We are also to obserue that Ierusalem was brought vnder the rod before she felt these graces The Prophets mingle consolatioÌs with denuntiatioÌs for before he denounced the iudgements of God against her and now he addes a consolation thereunto In the second part of the verse he redoubles this mercie of God as it were Why Because in correcting the enemies of his Church he testifies how deere and pretious the saluation thereof is vnto him The Iewes had scarcely any greater enemies vnto them then the Moabites as may be seene thorowout the bookes of the Prophets notwithstanding there was some alliance betweene them Now vnder the name of the Moabites he coÌprehends all the enemies of the Church but speciallie those with whom they had any affinitie which commonlie proue the worst of all He shewes then that albeit for a time they plaid rex and oppressed the Church by tyrannie yet themselues at last should be brought downe His purpose in this is to preuent the worst lest the faithfull should be discouraged in aduersitie thinking their case miserable whilest the wicked euery way triumphed ouer them for the threshing whereof he heere speakes shall follow soone after If we therefore at this day see the Church of God afflicted and troubled by those that in shew haue some acquaintance and league with vs yea such as take vpon them the name and title of the Church yet let vs susteine and comfort our hearts by this promise Whereas we haue turned the Hebrew word Madmena a Dunghill some take it to be the name of a Citie whereof Ieremiah makes mention Chap. 48.2 But what if wee say that the Prophet alludes to this Citie which stood as it is verie likely in a fat and fertile soile and that hee thus gaules and presseth the Moabites the more as if hee should say Euen as straw is threshed in their fields so the Lord will thresh the Moabites I reiect not the other
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 theÌ 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 traÌslated 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 siâs 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 fâeed froÌ crosses and yet delight in their sins nay if such should be vnder no aduersitie at all yet should they not cease for all that to be miserable people for what rest or tranquilitie of mind can they inioy whilest their consciences in euery place pursues theÌ with the guilt of their iniquities Wherein consists true felicitie then In hauing obtained forgiuenesse of sinnes and in feeling sensibly that all the good things we receiue from God are so many pledges of his fatherly good will towards vs. Learne we also that it is impossible to please him or be accounted among the number of his children vnlesse hee cease to impute our sinnes vnto vs. There is nothing then but free reconciliation alone which can make vs well pleasing in his sight nor nothing but that which can make way for his loue to be shed abroad in our hearts Now albeit we be continually vnder the crosse In what the faithfull find contentment in afflictions yet that breakes not off the promise for the faithfull content themselues with this comfort and consolation in the middest of all their afflictions to wit that God is their God and ceaseth not to hold them for his deere children though he correct them For being regenerate by his Spirit they begin to taste of that happinesse which Adam inioied in full measure before his fall but being burthened with many sinnes therefore haue they neede of a continuall washing Daily defilings needes daily washings and yet God so tempers his bitter potions that he supports their infirmities still He also lets them see that he hath a care of their welfare by moderating the sharpnesse of his stripes if he doe not at once set them free It is not without cause then you see that our Prophet exempts the renued Church from common miseries because they carrie in them a stampe of Gods curse Hence also we may note how childish the distinction of the Papists A childish distinction of the Papists is touching the forgiuenesse of the sinne but not of the punishment as if wee were able to satisfie Gods iustice But the Prophet teacheth vs another lesson as wee may easilie gather from other places of their writings But if we had but this onely text can any man speake more plainly then to say that afflictions shall cease because iniquitie is forgiuen Truly it is all one as if it had been said The punishment ceaseth because the fault is pardoned I grant that God sometimes afflicts the faithfull albeit he forgiues the fault but it is to the end that by this stroke of the rod he might make them wiser for the time to come and not to exact a satisfaction of them as if he had been reconciled vnto them by halues But our Papists will needes haue such punishments stand for satisfactions as if the sinner in part should thereby redeem himselfe which wee know directly crosseth the doctrine of free remission of sinnes And thus their fond inuentions both concerning satisfactions and Purgatory Satisfactions and Purgatorie falles to the ground It is also to be noted that this priuiledge belongs onely to the houshold of faith for out of the body of Christ which is the communion of Saints what hope of reconciliation with God is there left That is the reason why wee are taught in the Symbole Two Articles in the Symbole to say I beleeue the catholike Church the remission of sinnes For as God loues none but those whom hee findes members of his onely Sonne no more bestowes hee his free imputation vpon any but such as are liuely members of his body What remaines to those that are without then and are strangers from the Common-wealth of Israel but that they must needes perish vnder the curse Therefore to forsake the true Church is manifestly to renounce eternall life To forsake the Church is to renouÌce eternall life THE XXXIIII CHAPTER Vers 1. Come neere yee nations and hearken yee people let the earth heare and all that is therein the world and all that proceedeth thereof HItherunto our Prophet minding to comfort the children of the Church hath preached as it were in the midst of their assembly But now he directs his speech vnto the Gentiles and takes vp the same argument stil albeit after another maner then before For hauing shewed that the Lord hath such care ouer his Church that hee will alwaies prouide meanes for her safetie hee now also addes that which we haue seene heretofore to wit that he will at last take his peoples cause in hand and reuenge their quarrell though for a time hee hath suffered the wicked to take their penniworths of them He continues to handle the same matter then but by a consolation of another kind For he shewes how seuerely God will plague those wicked ones which haue persecuted his Church The Prophet according to his office therefore summons them by proclamation on Gods behalfe that he might the better awaken them to assemble themselues together and appeare before his iudgement seat For thus the wicked must be rouzed out of their security who in time of prosperitie despise all admonitions thinking that God either will not or cannot punish their iniquities Yet in speaking thus vehemently his greatest respect was to the Church for otherwise hee found but deafe eares among the nations they would haue profited nothing at all by it In this place hee addresseth his speech to the Idumeans who were like enough proudly to despise these threatnings and therefore he calles heauen and earth to witnesse against them saying that the iudgements which God will execute shall bee so apparant and manifest that not onely all people but all the insensible creatures also shall see it for it is the maner of the Prophets to speake thus to the dumbe creatures when men indued with reason and vnderstanding grow deafe as wee haue seene before in the first Chapter Vers 2. For the indignation of the Lord is vpon all nations and his wrath vpon all their armies hee hath destroyed them
instinct and commandement of the holy Ghost for which cause he adornes himselfe with the title of Prophet wherein he signifies that he came not as a priuat man but as hee that was to execute the office which God had inioined him to the end Hezekias the King might know that he had not to doe with Isaiah the Prophet now The King called not for Isaiah now as with a mortall man In that he saith he came we may gather that the King called him not but let him rest at home in his house whilest hee shewed and discouered all his riches for Prophets are not wont to be called when such matters are in hand Before when calamities besieged him and that Rabshekeh had proudly and disdainfully blasphemed the God of Israel then Isaiah the Prophet was sought out and sent for to intreat him to lift vp his praier for the remnant that was left Chap. 37.4 and to giue him some word of consolation and comfort Thus the Prophets are sought vnto when aduersitie and troubles are neere or vpon vs but all things being quiet and well the Prophets are forgotten Prophets vsually sent for in extremitie but forgotten in prosperitie nay they are reiected because they trouble the feast as they say by their wholsome admonitions and seeme to fill all the company with nothing but melancholie Isaiah came notwithstanding vncalled for wherein we are behold his constancy Isaiah his constancie to be noted whose example may teach vs not to tarrie till wee be sent for by such as stand in neede of our office whilest they please themselues in most hurtfull vices and plunge themselues into perill by their lightnesse ignorance or malice It is our duties to gather the dispersed sheepe together yea we stand bound to doe it carefully though no man should require this dutie of vs. Now howsoeuer Hezekias deserued to bee sharply rebuked in that he suffered himselfe to be so soone corrupted by the King of Babylon neuer asking counsell of God The modesty of Hezekias yet the great modestie that was in him is worthy of memorie Why so He repulseth not the Prophet neither disdaines he his message as if hee had reproued him without cause but giues him a mild answer and in conclusion receiues his hard censure peaceably He had done better if he had inquired at the mouth of the Lord at the very first as it is in Psalm 119.24 Thy statutes are my counsellers but hauing failed herein vnawares it was a singular vertue in him obediently to receiue the reproofe of his fault which he had committed The first question What said these men The Prophet hits him not home at the first but prickes him gently that he might bring him by degrees to confesse his fault For Hezekias flattered himselfe and thought himselfe in as good ease as might be It was needfull therefore he should be awakened out of this his sleepe by little and little I grant this first blow was a very piercing one as if he should haue said I pray thee vvhat hast thou to doe with these fellowes Oughtest thou not much rather to haue fled from so contagious a pestilence He askes also what the summe of their message was to shame Hezekias who was ignorant of the serpent which lay hidden vnder the sweet flowers for he finds no fault with the gratulation of these Ambassadors although poison was also mingled therewithall but he aimes at the snares which the Caldeans had set to trap Hezekias his feete Notwithstanding it seemes by his answer that he was little moued by this light reprehension because he pleased himselfe too much as yet in that which he had done for he vaunts that these men were come to him from a farre Country from Babylon No doubt but Isaiah knew this Countrie well so as Hezekias needed not so eloquently to haue described the farre distance of the place but thus he flattere himselfe because ambition possessed him It was requisite therefore that his sore should bee gaged to the bottome and lansed with sharper instruments Vers 4. Then said hee What haue they seene in thine house And Hezekiah answered All that is in mine house haue they seene there is nothing among my treasures that I haue not shewed them The second question AGaine he said c. Hee continues on his couert admonition to see if Hezekias will at last bee touched and displeased with his sinne But he cannot yet win so much of him albeit it is almost incredible that the King should be growne so senslesse as not to feele such prickings For he knew wel enough that the Prophet came not as curious folkes doe to inquire of newes or to passe the time in meriment with the King but to conferre with him about some matter of importance How euer it were yet his calme answer is to be commended for he falles not out with the Prophet but modestly confesseth how all things went But no signe of repentance appeares neither confesseth he himselfe faulty for hee considered not his sinne in this his drowsinesse Ambition is so cunning a witch Ambition a deceitfull witch that shee not onely bewitcheth men with her sweete poison but takes away all their senses so as though they be admonished yet they repent not at the first onset When we therefore see this good King smitten with such a benummednesse that hee feeles no reprehensions neither can bee brought to the knowledge of himselfe wee ought by his example carefully to beware of so dangerous a plague Vers 5. And Isaiah said to Hezekiah Heare the word of the Lord of hostes 6. Behold the daies come that all that is in thine house and which thy fathers haue laid vp in store vntill this day shall be carried to Babel nothing shall be left saith the Lord. BY this iudgement heere pronounced by God we may see that Hezekias his sinne was not small howsoeuer common reason would iudge it otherwise For in as much as God keepes alwaies a measure in his chastising of men Hezekias had not faulted lightly God keepes a measure in his chastisements Ier. 30.11 from the greatnesse of the correction we may gather that this was no light offence but an horrible crime And hereby we are also admonished that men can neuer discerne aright neither of their words nor workes but that God is the onely competent Iudge thereof God the only competent Iudge both of our words and workes Hezekias shewes his treasures were they gathered together to lie alwaies hidden vnder locke and key Hee receiues the Ambassadors courteouslie Should hee haue driuen them away Hee heares their message but since the enemie of the Assyrians seekes amitie with him should he set light by such a commoditie In a word what fault is to bee found in all this if you looke to the outward act But God from whom no secrets are hid spies first of all ingratitude in Hezekias in this his gladnesse for he forgets the
benefits which we are to expect flow vnto vs only from his free grace And thus the Lord hath so adorned the Gospel and the Ministers with this authoritie How God is said to pardon by the Ministers that he reserues it notwithstanding intirely in his own absolute power Vers 26. Put me in remembrance let vs be iudged together count that thou mayst be iustified BEcause it is an hard matter to correct mens pride Mans pride not easily subdued the Lord goes on still with this argument and insists the longer vpon it that he might the better bring the Iewes to humilitie as also that he might cause them to renounce the confidence of their works He giues them libertie freely to say and alledge vvhat they can in their owne behalfe God giues vs leaue to make our defences if we thinke his accusatioÌs ouerstrict to make their partie good against him vnlesse if vpon better aduice they should rather thinke it best for them to lay their hand vpon their mouth By way of yeelding so much vnto them therefore he bids them put him in minde Ironiâ a figure in speaking when one meanes contrarie to the signification of his words to mock him whom he reasoneth withall If thou hast any thing to alledge for thy selfe saith he I pray thee remember me of it Speake thou in thy turne and I will giue thee audience And by this maner of speech he gaules men more to the quick then if he should haue spoken to them in plaine termes For thus he shewes that they are more then senselesse if they dare attribute any thing vnto themselues Why so Because if libertie were giuen them to tell their faire tale they would be conuinced of their vanitie and emptines without being able to say ought for themselues That thou mayst be iustified That is to say that thou maiest get the day and goe away conqueror I therefore giue thee free leaue to say what thou canst Now this is spoken after such a kind of taunting and deriding maner Ironia as did more cut their combs theÌ if the Lord should haue stood to haue iudged theÌ in his own person according to his absolute authoritie In the meane while we must not forget the Prophets drift who was constrained to plucke this maske of merit from the Iewes that in all humilitie and meeknes they might receiue the grace of God The Prophets drift Vers 27. Thy first father hath sinned and thy teachers haue trangressed against me The Prophets argument according to some interpreters THe expositors for the most part vnderstand this place of the first Father Adam Adam others rather refer it to Abraham As if the Prophet should say You haue not onely sinned but your father Abraham Abraham also notwithstanding all the holinesse wherewith he was indued By teachers they vnderstand Moses Moses and Aron Aron which sinned albeit they were adorned with singular graces And if the case stood so with your father and teachers how much more are you sinners who are their inferiours An argument from the greater to the lesse And thus according to their sense it should bee an argument taken from the greater to the lesse But I vnderstand it otherwise for vnder this word father he comprehends not onely one or two of their predecessors but many and that by a change of the number A thing vsuall among the Hebrewes And this manner of reprehension is often found both in the Prophets as also in the booke of Psalmes for they knowing themselues to be the holy nation they swelled in pride against the Lord as if this honour had been due vnto them either in regard of the excellencie or merits of their fathers and thus the right of inheritance made them swell The Prophets therefore were carefull from time to time to discouer the iniquities of their fathers for which cause Saint Stephen Stephen who succeeded them is bold to pronounce that they had alwaies resisted the holy Ghost Acts 7.51 As if he should say You haue not begun this day to be thus wicked your fathers were as bad long agoe A Prouerbe Of an euill Crowe there is issued forth a naughtie egge But you saith our Prophet are growne vvorse then your fathers and far surpasse the wickednesse of your predecessors so as if the Lord had onely respected you as you are in your selues hee might iustly haue consumed you long since In the next place he addes their teachers to shew that the fault rested not onely in the people for euen those which ought to haue been their guides and leaders to wit the Priests and Prophets were first in the transgression and plunged them into error which followed them And thus to bee short hee shewes that there was no estate nor condition free from vices nor corruptions As if the Lord should haue said Let them goe now and brag of their merits let them alleadge any way but the least shew of reason why I should be bound to succour them and they shall find there is nothing but my free mercy If any shall obiect Obiect that it is iniustice to reproch the children vvith the offences of their forefathers because it is written The soule that sinneth shall die and The sonne shall not beare the iniquitie of his father Ezech. 18.20 Ans God punisheth the children of wicked parents because they walke in their steps The answer is easie for the Lord punisheth the sinnes of the fathers vpon their children which succeeded them and yet they are not punished for the faults of another seeing themselues stand guiltie of the same crimes And when it so falles out that the Lord smites the whole body of a people hee couples the fathers vvith the children that he may wrap them all in the same condemnation Vers 28. Therefore I haue prophaned the rulers of the Sanctuarie and haue made Iaakob a curse and Israel a reproch THe letter Vau must bee resolued into a coniunction of concluding This verse containes the cause of the Iewes ruin and the verb To pollute should bee translated in the future tence though it may also bee lesâ in the preterperfect Yet I had rather turne it shall pollute and to apply it to the time of the captiuitie in regard he speakes properly to those which should liue in Babylon If any had rather extend it to the diuers calamities wherewith the Lord afflicted his people and so ioine it to the captiuitie of Babylon it will not be greatly amisse And it may be the sense will runne better if we should say that hee speakes here of those things which often fell out before to the end he might warne them for the time to come not to stand too much vpon their pantables lest with shame and great dishonour they againe receiued the iust reward of their ingratitude He sets forth the cause of their ruine then in regard that both fathers and children were
to drinke of one cup who ceased not to sin but would froÌ day to day kindle Gods wrath against them without ceasing not giuing euer their bad courses till God seuerely scourged them Now it is said that God prophanes the rulers of his Church The sense of this word To profane Psal 89. when hee despiseth and reiects them as things of nought and so it is taken in Psal 89. and in many other places For euen as when we are set apart and sanctified by him we dwell vnder the wings of his safegard and protection as long as wee retaine and keep that sanctitie pure and vndefiled so as soone as we cast the same off he prophanes vs because wee cease to be holy God p ophanes vs because we ceâse to be holy and so wee make our selues also vnworthy of his defence And thus hee laies them open for a pray to the enemies which before he called his annointed and could not indure that any should touch them But is it not strange that the Priests which represented the person of Christ should be said to be polluted The reason is because they erred out of the right way themselues who should haue been lights to others The Hebrew word Cherem which I haue translated execration is as much to say as cutting off but it also signifies execration and therefore I haue iudged it to sute best with this place Isaiah followes Moses stile because reproch followes The Prophet borrowes all these words from Moses whom he followes so neere that we may well discerne the stile of the one in the writings of the other The Prophets therefore forged nothing of their owne heads for thus saith Moses Thou shalt be an astonishment a prouerbe and a scorne to all nations whether the Lord thy God shall leade thee Deut. 28.20.37 Thus then hee threatens to afflict this people in such wise that they should be a reproch vnto all for whosoeuer hee were that gaue himselfe to cursing this people should bee a fit subiect for such a one to exercise his execrations vpon so as hee might make them the foote of his cursing song Euery one should haue such a fling at them that their name should flie abroad as a common prouerbe from one to another in euery ones mouth that were disposed to scorne As for example The name of a Iew iustly execrable at this day howsoeuer it be honourable in it selfe the name of a Iew at this day howsoeuer it bee honourable in it selfe yet how odious and hatefull is it The Lord then pronounceth by Isaiah these horrible threatnings to teach them that they could not bee too seuerely punished for their hainous offences and that when God should beginne to visit them they should haue no cause to complaine of ouer hard measure neither should they thinke that the Prophet was too sharpe in his reprehensions THE XLIIII CHAPTER Vers 1. Yet now heare O Iakob my seruant and Israel whom I haue chosen The cohereÌce of this verse with the latter part of the former Chapter ISaiah hauing a little before taxed the wickednes of the Iewes and also hauing pronounced that they were all worthie to perish eternallie in regard that as well small as great had defiled themselues in all things He now somewhat sweetens the sharpnesse of the chastisements and beginnes to comfort them I expound the particle Vau here Yet as in many other places Euen as if he had said Albeit you are inuironed with many miseries yet heare now vvhat I vvill doe for your sakes For this verse ought to be knit to the argument afore going God will neuer suffer vs to perish though he lets vs feele a little smart for a time because the Lord shewes hee will neuer suffer the people vtterly to perish though he be content they should feele much smart for a time Hence let vs gather that Gods wrath is neuer so far inflamed against his Church Doctrine but he alwaies leaues some place for his mercie which we haue often noted before As often therefore as the Prophets threaten they euer adde some word of consolation seruing to mitigate the former seuerity Merits still excluded But lest we should imagin meÌ deserued this by their good seruices he addes vvhom I haue chosen for God calles vs not to be his seruants for any dignitie or merit he sees in vs but because he hath made vs meete to be partakers with the Saints in light by his free election Coloss 1.12 In this place then the two words seruant and chosen haue the same signification yet so that election goes before Election goes before vocation And therefore Dauid saith that hee was Gods seruant before he was borne because he was receiued into his houshold from his mothers wombe Psal 116.16 Vers 2. Thus saith the Lord that made thee and formed thee from the wombe he will helpe thee Feare not O Iakob my seruant * Or my beloued whom c. and thou righteous whom I haue chosen ALbeit he dealt roundly with the Iewes in the latter end of the former Chapter Chap. 43.25 to strippe them of all false confidence and to humble them that hee might driue them to seeke pardon yet now hee sweetly allaies that tartnes with a speech full of exceeding comfort to assure them that they should lose nothing by renouncing themselues Therefore we must heere supply some oppositions thus Some oppositions supplied True it is O Jakob that in thy selfe thou art nothing but thy God that formed thee vvill not despise the vvorke of his owne hands There is no worthinesse at all in thee that can procure thy redemption from ruin and destruction but mine adoption for the vvhich I haue vouchsafed as a mercifull father to receiue thee shall be more then sufficient to saue thee But we must note what I haue oft told you before to wit See Chap. 43.21 that the Prophet speakes not heere of the first creation as wee be borne naturally the sonnes of Adam but of regeneration which is onely proper and peculiar vnto the elect by which it comes to passe that they haue place in the Church of God And to the end men should attribute nothing to themselues as if they had moued God hereunto hee addes vvhich formed thee from the wombe by which words he sets befote them that couenant which was at the first made with their fathers in the right whereof God had set them apart also to be his people euen before they were borne which some refer vnto the person of Iakob because by taking his brother by the heele he gaue an excellent testimonie of his election but this is constreined I rather therefore referre it further to wit That the Lord shewed himselfe liberall and bountifull vnto his people froÌ the beginning and thus he takes away from them all boasting of merits because he formed them at the first of his free grace and hath still from time to