to execute his iudgements For he spake thus to them heretofore Prepare a slaughter vers 21. Whence we haue to note not only the power of God but also the efficacie of prophesie Whence the Prophets ordeined of God giue commandement to all nations to do this or that it is then so farre off that men can hinder the euent thereof that they are euen constreined to performe the will of God Now because we ordinarilie stay our selues vpon men and in forsaking God attribute the power of doing all things vnto them we must hold this principle that seeing God worketh by them himself is properlie the author of the worke whereof they are only but the executioners and instruments This is clearely inough laid open vnto vs by the dependence of the places following I haue thought it best to resolue the letter Vau into a particle of shewing the cause for he yeelds the reason wherfore he commands the Medes and Persians to prepare a destruction and slaughter for the Babylonians for I will rise vp against them This phrase I will arise expounded saith he and this phrase where God saith he will arise is very frequent Thus also the Prophet applies himselfe to our capacitie because the maiestie of God is so high that we can not comprehend it We thinke he takes his ease and is idle whilest he winks at the wicked and therefore when he will cause men to feele his power and giue some testimonie thereof by some visible worke he saith he will arise The epithite which he afterward addes calling him The Lord of hostes serues for a confirmation of this sentence as if the Prophet should say I haue not giuen these Commandements to the nations of mine owne head for it is God that gouernes and leades all the battailes vnder his owne hand Seeing the Prophet is ordeined then to pronounce the senteÌ„ce on Gods behalfe he may also command meÌ„ to the end they may yeeld obedience vnto him He yet repeates the same thing in the latter end of the verse Sayth the Lord. shewing that he speakes nothing but that which the Lord gaue him in charge that so the prophesie might be the more autenticall God cuts off not only the posteritie of the wicked but their memorie also Pro. 10.7 Now it hath been often told vs before that Babylon was not thus ruinated till after the death of Alexander the Great By the sonnes and nephewes he meanes not only the Posteritie but the Memorie which the wicked would obteine so as they might be long renoumed after their death God tooke euen this also away from Babylon that so no remembrance should remaine thereof at all but only reproch and ignominie Vers 23. And I will make it a possession to the hedghog and pooles of water and I will sweepe it with the beasome of destruction saith the Lord of hostes HE yet againe confirmes the same things which he spake heretofore touching the future destruction of Babylon to wit that men shall hereafter inhabit it no more but it shall be made an hidious Caue into which wilde beasts shall retire Some say that the word Kipod which we haue translated Bicure signifies a Beuer others an Hedghog other a Torteis But it is very likely by the circumstance of the place that our Prophet speakes of a beast which frequents the waters because afterwards he mentions a poole or marish which in deed properlie belongs to the situation of the place for howsoeuer Babylon was not compassed in with pooles yet is it situated in a moist soile Euphrates waters the region on the one side and Tigris on the other thence it is that the Lord threatens to drowne it Vers 24. The Lord of hostes hath sworne saying Surely like as I haue purposed so shall it come to passe and as I haue consulted it shall stand IT was needfull to adde an othe for the more full confirmation of the threatning The reason why God in faine to adde an oth to his threatnings For nothing is more hardly beaten into our heads then to heare tell of a present destruction of the wicked because we see them florishing furnished with all kind of helps seeming to be out of all dangers vtterlie secure Therfore wee are at our wits end in beholding them being so dazled with their glorie that we can scarsly beleeue God when he threatens their ruin and perdition and therefore he addes an othe that they might haue no occasion to hang in any suspence See the like in Chap. 22.14 Whence we may see how gratious louing he is towards vs in succoring our weaknes by applying this remedie vnto it for otherwise his bare word ought to suffice This serues then for the great consolation of the faithfull as we shall see hereafter But this short forme of an othe which he vseth ought to be well knowne vnto vs because we meete often with it in the scriptures Othes slip out of our mouthes at randon with too much boldnes but Gods sparingnes in suppressing the greater part of his oth ought to bridle our inteÌ„perancie and thereby the Lord bridles vs lest we should take too great libertie in oths which slip out of our mouths at randon with too much boldnes for he suppresseth the greater part of the othe If I performe not this which I haue decreed let men take me for a lier and hold me no more for God this I say or some thing else like vnto it fearefull to vtter should be heere supplied Men ought then to refraine their tongues lest they ouerflow too lightlie in execrations making horrible imprecations against themselues yea let them rather learne by the Lords example here to hold in their rebellion Vers 25. That I will breake Ashur to pieces in my land and vpon my mountaines will I tread him vnder foote so that his yoke shall depart from them and his burden shal be taken from off their shoulder SOme thinke this is spoken of the host of Senacherib 2. King 19.35 Chap. 37.36 which was destroyed by the Angell whilest the siege was before Ierusalem If wee shall receiue this interpretation the sense will be thus to wit The Lord will shortly shew some euident proofe of this ruine wherewith hee threatned the Babylonians For those which heard the prophecies might aske What shall the ruine of Babel profit vs when she hath destroyed vs first were it not better for vs to remain in our own laÌ„d that she might continue safe What consolation can we take in her destruction seeing with her our selues must also perish And truely I make no question but Isaiah sets before them a proofe of Gods fauour in the destruction of their enemies which was either come to passe already or should shortly happen I dare not affirme in what time the Prophet foretold this There may be some probâ—ble coniecture that Senacherib was discomfited before the time of this particular prophecie vnlesse there bee
should also be the mistris of fooles yet they harden their hearts vnder the blowes Isaiah strikes at this senselesnes as if he should say Haue you so soone forgotten the calamities vnder which you groned not long since Whence came it that the dead bodieâ— were cast heere and there but becauâ—e the Lord had stâ—etched forth his hand vpon you And if God dealt with you as a Iudge what is the cause that the wounds which do yet bleed do not worke a reuerent feare in you to preserue you from heaping sinne vpon sinne thus freshly againe on all sides And to this end doth he repeate the particle Therfore wherin he yelds a reason of his speech as if he should say These are not afflictions that come at aduâ—nture but are manifest signes of God his dispâ—easure He also saith expresly that God was angrie with his people for had not the Iewes fallen from their dignitie their condition had been more happie then that of all the nations of the world besides When God therfore deales so sharply seuerely with his chosen people no doubt but they had grieuously prouoked him by their rebellions And withall he refutes the false brag of the Iewes wherewith they were woont to aduance and boast themseluâ—s as if they forsooth ought to be exempt from all corrections because they were the peculiar people of God Also when he saith that the mountaines trembled by this comparison he expresseth the weight of the punishments vnder which they hardened themselues to the end he might yet more sharply reprooue their sensâ—lesnes as being more bloekish then things without feeling if they felt not the wrath of God and the horrible vengeance wherewith the kingdome of Israel had been chastised And for all these things Hee threatens more heauie plagues to come as hath been sayd For although the wicked know they are corrected of the Lord yet they thinke all is past as soone as they haue receiued but two or three blowes And therefore they wrap themselues vp as it were in a vaine confidence as though the worst were past and that the powers of the Almightie were spent This is the cause why he cries out that the wrath of the Lord is not yet appeased and that although they haue suffered many calamities yet notwithstanding hee is furnished with varietie of darts from whence they were to looke for infinite wounds The Coniunction Copulatiue may be resolued into the Disiunctiue as if he would say Be sure that the hand of God is yet sâ—retched out Now he hath regard to that which he had sayd before Verse 25. namely that the hand of God was lifted vp He saith now that it is not pulled in but that he wi l yet pursue and smite them with wounds yea yet more fearefull and terrible We ought to meditate vpon these sentences diligentlie to awaken such men who feare not to lie snorting and that after they haue been humbled and chastised of God Vers 26. And I will lift vp a signe vnto the Nations a farre and will hisse vnto * Or a people them from the ends of the earth and behold * Or he they shall come hastely with speede IN this and in the verses following he shewes what punishment the Lord would inflict vpon this people to wit that they shall be so spoyled by the Assyrians as the Israelites their brethren had been a little before them yea much more grieuously for howsoeuer the Assyrians in tâ—mes past had much wasted them the kingdome of Iudah neuerthelesse was not yet brought to ruine Adde hereunto that the destruction of the kingdome of Isâ—ael was as a looking-glasse wherein they might behold the wrath of God and the iust iudgement which hee had brought vpon them and yet no question but this prophesie seemed incredible to them of Iudea although there were many good likelihoods of it and all because the state was quiet and they no sooner had the least shew of truce but they forthwith grew carelesse therefore hee sayth that this destruction should come from farre whereof they did not so much as dreame And thus he sounds the Alarum as if the enemies had bin alreadie at the gates For he puts not these words from farre and from the ends of the earth to put them in any hope but rather of set purpose he thus speakes so the end they should not iudge of the wrath of God by things apparent to the eye We are woont to esteeme of dangers according to the outward appearaÌ„ce of things when the enemies are farre off or that they be hindred by other impediments to molest vs we thinke we are safe Thus the people slept as they say on both sides no otherwisâ— then as if they had been out of all danger But Isaiah declareth that all this shall not hinder the Lord from sending the Assyrians with banners displayed to cut them in pieces This lifting vp a signe is a figuratiue kind of speech because when the banner is displayed and the Captaine giues the signe then the souldiers are wont to arme themselues and to begin the fight He shall hisse Although the change of the number be a thing much vsed in the Scripture yet it is not without reason I take it that the Prophet of many nations makes but one people for he shewes that when God should assemble many peoples ioine them to one body that this shall be no confused multitude but should be as an intire body hauing one head which should rule and haue the soueraigntie ouer them He rather vsed the word of hissing then some other that sounded more terriblie as of sounding the Trumpet or such like to shew that God had no neede of any great noyse to assemble the enemies togither and that it is no hard matter for him to be reuenged on them which haue offended when the time appointed is come for he can finish all things by the least signe that may be And behold he shall come He heere yet further confirmes that which I haue noted to wit that the wrath of the Lord must not be esteemed according to outward obiects for although it seemes that all things do promise peace yet shall warre come notwithstanding sodainely froÌ„ thence whence we looked not for it yea and although it may seeme we be enuironed with friends round about vs yet shall God raise vp enemies from the ends of the earth which shal come easily vpon vs all lets whatsoeuer to the contrary as if a plaine and smooth way were prepared for them Which we ought to beare well in mind lest we suffer our selues to be blinded by some false trust and confidence We are also to obserue that warres fall not out by chance nor at mens appointments but by the commandement of God euen as if he sounded the Trumpet to assemble the souldiers Be it by warre then by famine or pestilence that we are afflicted let vs know that all of them do proceede from the hand
it were in secret corners but as touching the outward face of the Church for the space of many yeeres nothing appeared any where but scatterings and confused wasts And we at this day behold how the Roman Antichrist vsurping farre and neere ouer the sanctuarie of the Lord by a sacrilegious tyrannie holds it vnder his feet rent and oppressed For seeing the puritie of doctrine is there corrupted by monstrous errors and that Gods seruice being ouerturned idolatries raigne there without number that in stead of a gouernement rightly instituted a cruell torture hath been brought in that the Sacraments be in part by grosse and absurd abuses corrupted and partly shamefully set to sale what remaine there I pray you but wofull ruines of that naturall beautie of the spirituall building Notwithstanding the Lord in our times hath begun againe to set vp that which was fallen downe that at least there might be some image of the true Temple where he was purely serued according as he hath ordained in the Gospel To which end he hath selected out as it were from among the least of the common people his chiefe builders to aduance this worke by sincere doctrine I grant it is of it selfe a difficult worke and of great waight though Satan should let vs alone in quiet But if euen now whilest some part of this building is raised vp he doth his vtmost to break it downe is it any maruell if we labour much and with great care yet see little or no fruit for the present to come of our labors Therfore these mightie Giants proudly scorne vs as if whilest we studying how to practise the ruine of the tyrannous Romane sea wee should striue to ouerthrow the mount Olympus These great wits also wâ—â—o as they thinke know somewhat deride our diligence in regard we are so earnestly busied in restoring the Church to her first estate as if in the same any certaine or setled estate were to be expected For these forsooth imagine that they are so well founded and on all sides so furnished that it is no lesse easie to abolish poperie then to mingle heauen and earth together But the conceit of these wise men differs somewhat For in regard the peruersitie of the world is so great that it cannot be held in awe they thinke we trauel in vaine and against the streame to seeke in correcting vices to haue a pure and sincere administration of a Church The flout of Erasmus is well enough knowne What hopes Capito of the tenth which shall come after him It cannot be denied but Wolfangus Capito was an holy man who with a most sincere affection endeuoured to purge the Church But because he was perswaded that the Ministers of Christ should no lesse lose their labour in correcting the stubbornenesse of the world then if they should haue taken vpon them to haue forced the streame the contrarie way for thus they are wont to thinke who talke of things in the shade he taxeth vs all of inconsiderate zeale in the person of one But both the one and the other are much deceiued in that they consider not that wee so imploy our selues in the Lords seruice as he hath commanded that in the meane while the restauration of the Church is meerely the worke of his owne hands Neither is it without cause that the whole Scripture commonly testifies and that our Prophet againe and againe so carefully repeates it Wherefore being mindfull of this doctrine let vs no way be discouraged from vndertaking vnder Goâ—â— guidance a businesse which farre surmounts our owne abilities that so no encumbrances may either breake off our purpose or so weaken vs that we should dâ—â—â—st from our enterprise And here I doe expresly summon you most excellent King or rather God by the mouth of his Prophet Isaiah calles you namely to goe on in imploying whatsoeuer power and force God hath endued you withall and with new encreases to set forward the restauration of the Church which is now so happily begun in your kingdome First you daily heare and reade that this charge is committed vnto you in that Kingdom ouer which God hath placed you Yea and Isaiah as I haue said calling Kings nurcing fathers of the Church permits not that the helpe which shee in this behalfe requires of you in her affliction should now be wanting vnto her Neither ought your heart to bee lightly touched with that where the Prophet denounceth an heauie curse to fall vpon all Kings and nations which shall defraud her of their aide Againe your Maiestie also euidently knowes that euen the necessitie of these times requires it And albeit by your endeuours it may be you shall gaine little yet knowing how acceptable a seruice this is vnto God and that it is a sweete smelling sauour in his nostrils no dangers whatsoeuer ought to turne you from this enterprise Seeing then that God thus exhorts you to behaue your selfe valiantly and therewithall promiseth you an happy issue why shuld you not cheerfully follow him wheÌ„ he cals you In another place our Prophet cries Prepare prepare the way for my people It is wel enough knowne how there was no hope that the poore captiues could bee restored home to their countrie againe neither was this presently performed But in regard the Prophet by the spirit of prophesie then foresaw what the posteritie should effectually feele lest by so lamentable a spectacle the faithfull might be discouraged he preuents them betimes telling them that there are no obstacles or impediments whatsoeuer be they as firme and as close as they may be thorow which God wil not make a way to deliuer his Church Neither do we stand in lesse need of consolation to quicken vs vp at this day And as for you most noble King it is very requisit that you be readie and watchfull in respect of the charge which is committed vnto you seeing Isaiah exhorts all Kings and Magistrates in the person of Cyrus to reach foorth their hand to the Church in her trauel to the end shee may be restored to her former estate Although in this regard your condition differs much from that of Cyrus in that he being but a stranger ouer the Lords flock was neuer taught expreslie willingly and with a franke courage to offer himself to restore maintaine the Church but you whom the Lord hath not only vouchsafed to receiue by adoption but hath also placed you in highest ranke among his children the Prophet calles you to this office as if he reached you out his hand So much the more confidently therefore and with the more ardent affection ought you to proceede on in this race The matter as I haue said is in it selfe full of great difficulties intangled with much tediousnesse and mingled with dangers because Satan ceaseth not to broch his cunning shifts and deuices if by any meane he might either to ouerthrow or destroy the holie temple of God sometimes also God by such trials will prooue
be no man which will take the charge of gouernment vpon him although he shall be entreated so to doe Surely ambition hath the swinge so for the most part amongst men that the greater part doe alwaies thirst and long for headship and that with enuie one ouer another yea they aspire many times to get it with hazard of their liues For euen in all times we shall see that the greedie lust to reigne and rule hath shaken the whole world and there is not the meanest village in which some are not to bee found who would be right glad to haue power and authoritie giuen them to command the rest so much is flesh and blood prone by nature to be couetous of honour Things are come to a very low ebbe when men refuse to beare rule Whence wee may perceiue that all things are brought to an extreame exigent when such a dignitie is not onely contemned but also reiected with a disdainefull refusall For the calamitie is extreame and past cure when men begin to flee and auoid that which they were wont naturally to couet But for the fuller amplification of the matter the Prophet sets other circumstances before vs to wit that the Iewes shall rather cast off all sense and feeling of mercie and humanity then to take vpon them the charge of gouernment If any should refuse to rule in a strange countrie it may bee it would not seeme strange at all but when we speake of the preseruing of our brethren it is too vncurteous a dealing to refuse so honorable a charge It is a signe then of an extreame desperatenes when he vpon whose faithfulnesse his brethren doe rest themselues and whose aide and succour they wait for and desire reiects and casts all desire of rule and authoritie from him And therefore also they haue been wont to chuse those for Princes who are rich or at the least it is very seldome that gouernment is committed to any but such as are of a competent sufficiencie lest their pouerty should expose them to contempt and disdaine or else draw them to vse vnlawfull shifts This circumstance is also added to wit that although they bee sufficient to beare the burthen yet they shall nor accept of it as if hee should say that not the meane and base people shall refuse the place of gouernment onely but euen the greatest and best furnished also Moreouer the verbe shall take hath a great emphasis in it for it is altogether as much in effect as to lay hands vpon him to arrest him as if Isaiah had said Those who shall seeke a Prince shall not proceede therein by allurements nor intreaties but there shall bee a multitude full of tumult where they shall endeuour to lay hands vpon some one or other by violence and shall force him to take the charge of gouernment vpon him And there is no lesse weight in the last circumstance when he addes This scattering shall be vnder thy hand that is to say At the least if there be left in thee any sparke of mercie or humanity put forth that strength thou hast to helpe vs in this our extreame misery For when a troup of men are as a scattered flocke asking succour at the hands of one of their brethren as at their pastor and shepheard yea pitifully bewailing their scattering their hearts are harder then iron or flint who will not then lend their helping hand for their helpe Some translate Let thy hand be vnder this scattering to wit to susteine it as if there were therein some amplification in the Prophets words Vers 7. In that day he shall sweare saying I cannot be an helper for there is no bread in mine house nor clothing therfore make me no Prince of the people BY the word To sweare he expresseth a vehement refusall and a resolute denial For often it falles out that he who in the beginning excused himselfe and made shew to bee vnable to doe any thing yet at the last being intreated doth yeeld to that which is requested of him but he who refuseth any thing and that by way of an oath giues them that haue sought his helpe no hope that hee will euer fulfill their desires for he hath resolued to continue his purpose And it may be also that the particle in that day signifies as much as incontinently that is without pausing any thing at all or making any longer coÌ„sultation about the matter But because it may also be taken to signifie a time full of calamitie I do not gainesay this latter There is no difficultie as touching the Prophets meaning onelie he purposed to say thus much in effect that there shall be no refuge nor fit remedie to restore this wofull dissipation Although the expositors doe interpret this hebrew word chobesâ—h diuersly yet I agree willingly with them who thinke it should be a similitude taken from Surgeons because there is nothing more fitting thereunto And it is all one as if some bodie being called to heale a sicke man he should answere I am no Physitian or the nature of the disease is so incurable that it is impossible to heale it The coniunction copulatiue Vau which follows afterwards is put to note out the cause of such a deniall as if he should say I assure you I haue no power to do it His meaning is then that the estate of this people shall bee so desperate that there shall not a man bee found who dares giue order to redresse their wants no not when things shall bee driuen to a narrow pinch Vers 8. Doubtles Ierusalem is fallen and Iudah is fallen downe because their tongue and works are against the Lord to prouoke the eyes of his glorie HEre the Prophet shewes the cause of this ruine lest it might seeme that God were cruell in chastising his people thus sharply Now it is as much as if he had said This people doe perish most iustly seeing they haue so many waies hardned their harts against the wrath of the Lord. And hereby he cuts off all complaints For we know how audaciouslie the world rageth when it is chastised more then ordinarily it is wont to be Now he saith they were readie both in words and deeds to commit all sorts of euils Hee speakes also of the destruction of the citie as of a thing presently acted albeit the time past may bee taken for the time to come as oftentimes it is To prouoke to wrath This manner of speech amplifies the fault shewing that of set purpose they meant to prouoke the Lord. For the things that are done before our eies doe very much offend vs especially if they be displeasing vnto vs. Wicked men mocke with God as if they could beguile him But because nothing can be hidden from him be it neuer so secret Isaiah reprocheth them that in his presence without blushing they ouerflowed in committing their wickednesses The epithite glory is also to be marked for it is a signe of more then a furious
the vanitie of men is who lay out an infinite masse of money to build pallaces which yet will one day bee nests and dens for nightcrowes owles mise and such like beasts These things are dayly before our eyes and yet wee take none of them to heart to grow the wiser by them There fall out so many and sodaine changes so many houses desolate so many cities wasted and laid on heapes lastly so many other and so euidēt signes of God his iudgements and yet notwithstanding men can not bee withdrawne nor weaned from this insatiable greedinesse of coueting The Lord threatneth by the Prophet Amos You haue built you houses of hewen stone but you shall not dwell in them Also he shall smite the great house with breaches and the little house with clefts Amos 5.11 and 6.11 This falls out day by day and yet the inordinate affections of men can not be aswaged Vers 10. For ten acres of vines shall yeeld one bath and the seed of an omer shall yeeld an epha HE teacheth that the like shall befall to the fields and vines namely that the couetous shal not inioy their reuenues which they desire because their lust is insatiable yea so as by their rauening they shall destroy the fruits of the earth euen as certaine beasts doe cause the buds of the vine and eares of corne to burne and moulder away by their breath The fields therefore shall be so barren that they shall hardly yeeld againe the tenth part of their seed The vines also shall yeeld very little wine A bath is a certaine measure of moist things as Iosephus witnesseth now it conteines 72. english halfe pints which measure is very little for ten acres and principallie in a fat soyle An omer is a certaine measure of drie things and also conteines as the same Author saith 31. bushels Epha is the tenth part thereof whereby it appeares that it conteines a little more then three bushels And yet notwithstanding in good ground one doth not only gather ten times as much but thirtie times more then was sowen and in ordinarie ground much more then it receiued when it comes otherwise to passe no doubt it is a certain signe of the curse of God who auengeth himselfe of the insatiable couetousnes of men and they notwithstanding lay the fault in the badnes of the soyle as if that were the cause but all in vaine because we shall not want ouerplus if the Lord do not curse the earth for the couetousnes of them that dwell in it When they gather together and heape vp so carefully what doe they else but swallow vp the benefits of God by their greedinesse And though this vice be not seene in all because they are not able yet the affection thereof is not wanting for the world was neuer more set on fire with this coueting Is it any wonder then if it haue experience of this punishment of God Vers 11. Woe vnto them that rise vp early to follow drunckenes and to them that continue vntil the night til the wine do inflame them IT was not the Prophets meaning to reckon vp all the sinnes heere which then raigned but he only toucheth some perticulars vnto the which they were most addicted and hauing handled the generall doctrine it was necessarie to come to application yea and to touch those things which were chiefest because there would haue been no end if he should haue prosecuted them all one after another After that he hath reproued the vice of couetousnes he speakes against gurmandizing which was then a very common sinne among them for he makes choise not only of such perticular vices which were in one or two personages but of such as reigned commonly euery where And the truth is that these vices are so contagious that they infect the whole body To rise betimes signifies as much as to do some thing carefully as it is sayd in Salomon Woe to the people whose Princes eate in the morning that is to say who place their chiefe care in feeding their belly and in inioying their voluptuousnes Eccle. 10.16 now this is nothing else but to ouerturne the whole order of nature For as Dauid saith Man ought to rise in the morning to goe to his worke and to wait vpon his busines till the euening Psal 104.23 Men must not rise in the morning to be idle but to labor But if he rise to do nothing but to take his pleasures and to giue himselfe to follow drunkennes it is monstruous He addes that they continue till the euening As if he should say from morning to night they continued in their drinkings and were neuer weary in gouzelling in of wine Now abundance and excesse are ioyned together because where all things abound there men abuse them to excesse and intemperancie Vers 12. And the harp and the violl timbrill and pipe and wine are in their feasts but they regard not the worke of the Lord neither consider the worke of his hands HE addes Instruments with voluptuousnes by which men giuen to gurmandise prouoked their apppetit It may be these Instruments were differing from ours yet notwithstanding they appertained to Musick which Isaiah condemnes not for it is an arte in no wise to be contemned Musick in it selfe not to be condemned but he painteth forth a people ouerflowing in all sorts of superfluitie and who gaue themselues libertie to take all their delights which sufficientlie appeares by that which followes But they regard not As if he should say they so wallowed themselues in their delights and were so giued to their pleasures that it seemed they were begotten and brought vp in them neuer thinking wherefore God gaue them things conuenient For men were not sent into the world to eate and drink We are not put into this world to plunge our selues in delights but rather that we should studie how to please God to plunge themselues in dissolutions but to obey God and to serue him in reuerence to acknowledge his benefits and to studie how to please him in all things but when they ouerflow in excesse daunsing and singing without any other drift then to passe their life in iolitie they are worse then brute beasts for they consider not to what end God created them neither how he gouernes the world by his prouidence vnto which marke all that we do in our life ought to tend I thinke it enough that I haue laid forth that sence which I take to be the most plaine because I cannot receiue other mens accute interpretations Among others theirs who by the worke of the Lord vnderstand the law Neither am I purposed to recite euery mans opinion It sufficeth to hold that the Prophet laies this reproch vpon such as gaue themselues to surfetting so as they willingly became brutish when they withdrew their minds from God who was the author of life Vers 13. Therefore my people is gone into captiuitie because they had no knowledge and the glorie
flesh of their owne arme in regard whereof they should neede no forreine enemies He addes also that when Manasseh and Ephraim haue wearied themselues in fight both of them shall ioine together and set vpon Iuda to destroy them also Yet his wrath If any man shall ponder in his mind what calamities Isaiah hath set forth he will I doubt not be astonished and wonder very much in himselfe to see that he yet denounceth sharper punishments then the former But the Lord deales thus with the wicked neuer ceasing to afflict them till he hath whollie ouerwhelmed and rooted them out because they hauing been often summoned to repentance haue refused and still refuse to be reconciled vnto him We are not therefore to maruell if plagues after plagues be heaped vpon them as is also declared by Moses namely that he wil yet send seuen times more punishments vpon those which would not come to repeÌ„tance Leuit. 26.18 21. lest they should imagin that after they had been chastised once or twise all their punishments were then at an end Now when he saith that the hand of God is stretched forth still he meanes that new rods are still in making which he hath in a readinesse to smite them withall for the Lords anger is not like to that of women but his corrections and wrath go both together THE X. CHAPTER Vers 1. Woe vnto them that decree wicked decrees and write grieuous things ISaiah now presseth the people somewhat neerer to the quick as he hath done in the first and second Chapters to the end they might perceiue that they were iustlie afflicted For men will neuer confesse they haue deserued the paines which they indure vnlesse they be constreined thereunto and manifestlie conuinced Now although they were sufficientlie conuinced euen by the former testimonies yet was it needfull to specifie those things againe by which their hypocrisie might be discouered For men are so impudent that they thinke themselues safe if they can frame some excuse and in the meane while blaspheme God wittinglie He handled them not too sharplie neither did he exceed measure in accusing them no though in despight of them he stopped their mouthes seeing they were come to such an impudencie Auen and Amal are oftentimes conioined together in the scriptures Psal 7.14 Auen signifies vanitie and iniquitie but the latter signification agrees best to this place Amal is as much to say as vexation and oftentimes that which is the very cause of it to wit the wrong or oppression which the rich and mightie oppresse the poore and weake withall abusing them by their power and authoritie Chap. 1.10.22.33 For euen as he hath heretofore shewed that the welspring of an euill life proceeds from the gouerners themselues so he now placeth their ill example in the first ranke to the end they might receiue due punishment for the wickednesses wherof themselues were the cause Which we ought diligentlie to obserue because such as are promoted vnto the highest roomes thinke they are then freed from the common condition of men so as they ought to yeeld none account of their doings vnto God Therefore hee shewes that they shall haue this priuiledge before others euen to be first câ—astised Whereas some establish here two orders and distinguish betweene makers of dâ—crees and those that wrâ—te them I approue not of it For in generall without any distinction at all he taxeth such Princes and magistrates as oppressed the people in such wise by their vniust and tyrannicall derees that their gouernement tended wholly to plaine the euery He therefore comprehends all sorts of gouernours and superiours Vers 2. To keepe backe the poore from iudgement and to take away the iudgement of the poore of my people that widdowes may bee their pray and that they may spoile the fatherlesse TO keepe backe Others translate To cause them to turne from but the true sense is To keepe backe the poore from defending their quarrell or To make them lose their suite This is the iniquitie and oppression which hee mentioned in the former verse to wit that they plucked from the poore that right which belonged vnto them They were defrauded that the rich might be gratified and being vtterly spoiled of their liuings they carried nothing away with them from the seate of iustice but taunts and reproches Now hee names the poore chiefly The weakest goes alway to the wall because they are lightly destitute both of mony and other helpes Whereas the Iudges and Magistrates then ought to haue aided them before the rest they on the contrary tooke the greater liberty to oppresse and tread them vnder foote with greater ignominie For those who haue most riches friends credit and fauour are not so liable to oppression because they haue weapons in their fists wherewith they may both defend and reuenge themselues The Lord hath taken the protectioÌ„ of the poore into his own hands Exod. 22.23 Deut. 15.9 24.15 Psal 68.6 But the Lord saith hee hath a singular respect vnto the poore which yet notwithstanding are for the most part despised yea hee so regards them that hee will not suffer the wrongs and iniuries which haue been done vnto them to remaine vnpunished For he hath not taken vp on him the title of the protecter and defender of the poore for nothing In him it is then that the poore and weake ought to seek consolation and therefore to endure their troubles and miseries patiently because God hath care ouer them and will not suffer the harme that is done them to goe vnreuenged The rich and mightie are heere also admonished that they therefore laugh not in their sleeue although God deferre their punishment for bee it that the poore be left destitute of their right through iniustice yet the Lord will iudge their cause and take the maintenance of their right into his hands who were thought to bee destitute of all helpe Vers 3. What will yee doe now in the day of visitation and of destruction which shall come from farre to whom will ye flee for helpe * Or where will yee be safe and where will ye leaue your glory THe Prophet doth heere sharpely threaten the Princes that slept securely in their sinne For it is the common custome of such who are drunken with their greatnesse proudly to despise al danger He shewes then that although God seeme for a while to deferre and winke at their doings yet notwithstanding the time of his iudgement is prescribed and shall speedily knocke at their doores ere they be aware And because they were growne secure by reason of the victorie ouer their enemies as also because they were backed by the league which they had made with a most puissant nation therefore the Prophet expresly telles them that their destruction shall come from farre The word visitation is taken here for iudgement because God also visits vs two waies In what sense this word visitation is taken generally in mercy and
hands of her enemies Hee iustly mockes then at their vaine and foolish confidence in regard that being puffed vp with their intollerable pride they thought themselues inuincible and out of all danger But it seemes contrarie to the modestie of the faithfull to mocke at the miserie of others a man would thinke they should rather haue compassion on them To scorne the wicked is not against modestie when our zeale is ordered therein accoâ—ding to the equity of Gods iudgements Psal 2.4 But this is not against modâ—stie when our zeale is ordered according to the equitie of Gods iudgement for by humane affection we may bewaile the miserie of those who perish through their owne folly and yet theâ—ewithall despise their pride and furie And euen as the Lord exalts himself against them scorning their beastlinesse so also hee doth in this place command vs which loue and desiâ—e his glory to contemne them not after a proud and insulting maner but as magnifying and extolling his goodnesse and power By this example then it is lawfull for vs to scoffe at Gods enemies when they are ouerthrowne and abased as at Antichrist whose power wee daily see to decay by little and little The word Madheuah which is put in the end of the verse may be translated gilt or of gold but because this word is conioyned with tyrant or exactor it is very like the Prophet speakes of the couetousnesse and insatiable desire of gold which the Babylonians thirsted after For it often comes to passe that how much the more great Empires Commonwealths and nations haue of riches so much the more doe they burne with lust of increasing and hauing Vers 5. The Lord hath broken the rod of the wicked and the scepter of the rulers 6. Which smote the people in anger with a continuall plague and ruled the Nations in wrath if any were persecuted he did not let HE now answers to the former interrogation and would not that the faithfull should any way doubt of the euent thereof but rather that they should stand astonied at such admirable workes of God For the interrogation serued to awaken vp their mindeâ— to the greater attention It is as much then as if he should haue said It came not to passe by chance or by any blinde passion of fortune that you were not still oppressed vnder a continuall bondage but you are wholly to attribute it to the prouidence of God who brake so sore a yoke of seruitude from off your neckes Now the wicked are at their wits end when they see such workes and stand amazed because they see not the reason of them but the faithfull know that this ought to bee attributed vnto God Let vs learne then to admire the workes of the Lord and let vs bee stricken with such an astonishment that we may acknowledge him to bee the author of them and let vs not in any wise passe lightly ouer the least of them Gods worâ—â— ought diligently to bee obserued but especially in the redemption of his Church but especially then when he manifâ—sts his power in the redemption of his Chuâ—ch when by his admirable strength he redeemes any one of vs from vnder the seruitude of the diuell the tyranny of Antichrist and from eternall death For these are no common workes and therefore wee may not in any sort attribute the same to the power of man or to any other causes whatsoeuer Hee ioynes the scepter of the rulers to the staffe of the wicked shewing by this repetition that an vniust tyranny cannot be established by a power imperial in any sort whatsoeuer Then by and by after he more cleerly shewes that the Monarchy of the Babylonians shall be abolished because it was vniust and tyrannicall and saith that the people were smitten with an incurable wound and extremely afflicted because they ouerflowed in all excessiue dissolutions By this we are admonished that howsoeuer God may seeme to winke at the tyranny of the wicked for a time yet that he will spare them neuer the more for all that in the latter end for they shall be destroyed euen as we know Babylon was because the Lord is iust and continues alwayes like himselfe Vers 7. The whole world is at rest and is quiet they sing for ioy 8. Also the firre trees reioyced of thee and the cedars of Lebanon saying since thou art laid downe no hewer came vp against vs. HEere he shewes how Tyrants are hatefull to all the world Tyrants hatefull to all the world for they are no sooner dead or destroyed but all leape for ioy shewing what affection they caried towards them which for feare before they dissembled Then shall you see men vtter forth their discontentments and hatreds and not men only discouer their ioy but euen the dumb creatures also as the Prophet addes afterwards speaking of the firre trees and cedars by way of amplification for as all things are ouerturned and peruerted by tyranny so also it being abolished it seemes all things are put into their perfect estate againe Now to the end the speech might haue the greater vehemencie he addes a figure called Prosopopeia by which he brings in trees speaking and reioycing that they shall stand quietlie now this tyrant is dead So then the Prophets drift is to shew that the heauenly Iudge can not indure tyrants alwayes to vsurp God will not alwayes suffer Tyrants to vsurp whom all the world detests hates Whence we may gather that albeit men be silent and dare not open their lips whilst tyrants beare sway yet the Lord notwithstanding heares their secret grones and complaints Let vs not wonder then if tyrants be cut off by such admirable meanes for it is necessarie that God who is priuie to all the outrages which they commit should fauour and assist the innocent Vers 9. Hell beneath is moued for thee to meete thee at thy comming raising vp the dead for thee euen all the princes of the earth and hath raised from their thrones all the kings of the nations EVen as before he attributed gladnes to Trees so now also by the same maner of speaking hee attributes speech to the dead For he brings them as it were out of their graues to the end they should deride the pride of this tyrant and all the words following are nothing else in a maner but most pleasant taunts and flouts For when great kings approch neere a place people tremble they go before and receiue them with great pomp and preperations so Isaiah faines that the dead shall goe before this tyrant who after his death shall descend into his sepulchre that they may do him homage but yet such as to him appertaineth Which is as much as if he should say His death shall not only be acceptable to the liuing but to the dead also so as they shal receiue him honorablie according to his deserts Vers 10. All they shall cry and say vnto thee Art thou become weake also as
felicitie is powerfull and mightie in deed but that our wisdome is so likewise The Apothegme of this elegant Orator seemes a goodly one at the first blush but seeing he takes wisdome and prudence from God to giue it vnto mortall men such a parting of stakes is no lesse sottish then wicked For what blasphemie is it to attribute a prouideÌ„t counsell vnto men only leaue to the Lord an happie fortune If any now dare leaue those meanes by which the Lord doth instruct vs Those that seeke to coniurers are most worthie to be confounded with shame and dishonor to haue recourse to the impostures of the diuell truely such a one is most worthie to be deceiued with shame and great dishonour for he seekes the remedies which are not and despiseth those which God offers him Vers 13. The Princes of Zoan are become fooles the Princes of Noph are deceiued they haue deceiued Egypt euen the corners of the tribes thereof ZOan was one of the chiefe Cities of Egypt Noph was also very much renoumed but we can not certainly iudge what Cities they were vnlesse any shall take it to be Alexandria the antiquitie and wealth whereof may be gathered from many places of the scripture Whereby also their error is refuted who say that Alexander the Great built it For albeit it was often laid waste before yet he neuer built it vp againe whollie but only repaired it Now it appeeres by the third Chapter of Nahum vers 8. that it was once a free Citie and had league with the Egyptians being as greatlie renoumed as any Citie in the world He rightlie affirmes then that the beginning of her destruction came because of her follie Wherein the chiefe streÌ„gth of a coÌ„mon-wealth consists For the chiefe strength of a common-wealth or of a kingdome consists in counsell and wisdome without which neither riches nor multitude of men do profit any thing I take this word Angulum which signifies a corner by way of similitude for the principall part of the building whereupon the whole weight resteth so that I had rather reade it in the nominatiue case then in the accusatiue because it should be referred as I take it to these wise men vpon whom the Egyptians relied as securely as though no mishap could possiblie befall them But Isaiah tels them that this leaning-stock is too weake because the resting ouer-confidentlie vpoÌ„ their counsels was the destruction of Egypt Therefore after a taunting maner he condemnes this deceitfull wisdome which indeede rather deserues the title of vanitie and follie because it is separate from the feare of God For men not only abuse this excellent gift of God but they are also puffed vp with vaine ambition and subtletie which pleaseth them farre better then true wisedome Besides there is also a diuellish furie in them for they quite suppresse the prouidence of God referring all these euents whatsoeuer to the capacitie of their owne braine This is the cause why the scripture cries out so often against such wise men shewing all their wit to be meere madnes For they take that vpon them which belongs to God whereby they commit horrible and intolerable sacrilege We neede not meruaile then if the Lord shew fearefull examples against such wisards For howsoeuer they be ingenious and quicke witted yet they stumble and misse the marke euen in small matters casting themselues into such great dangers as a simple clowne or artificer could haue easilie auoided and foreseene Let this be a warning vnto vs lest we waxe proud in heart in attributing some praise of wisdome to our selues If so be wee haue any prudence and dexteritie in vs let vs wholly refer it to the free liberalitie of God and keepâ— our selues within the rule of modestie and sobrietie For if we make the Lord the stay of our wisdome wee haue a sure corner stone The surest corner stone which can neuer bee beaten downe nor ouerthrowne Vers 14. The Lord hath mingled among them the spirits of errors and they haue caused Egypt to erre in euery worke thereof as a drunken man erreth in his vomit BEcause it was incredible and vnexpected that the leaders of so wise and politike a people should ouerthrow the Country by their folly therefore the Prophet attributes the cause of it to the iudgement of God to the end the Iewes should not be as it were hood-winked in so excellent and memorable an example For prophane men are wont to attribute Gods iudgements to Fortune when any thing that is new and vnlooked for falles out now he speakes by way of similitude as if hee should say euen as wine is powred into a cup or glasse so will the Lord make the wise men drunke by powring the spirit of giddinesse into them that being at their wits end becoÌ„ming senselesse they may be made vnable either to say or doe any thing rightly The cause why they deceiued Egypt then was because themselues were deceiued first And in that the Egyptians suffered themselues to bee so abused and were not able to keepe themselues from it therein may we see the iudgement of God vpon them How God is said to depriue men of wisedome and counsell And yet Isaiah makes not God so the author of this their senselesnes as if the Egyptians might haue laid the blame vpon him But thus stands the case men of themselues haue neither vnderstanding nor iudgement for whence comes wisdome but from the Spirit of God which is the onely fountaine of light vnderstanding and trueth Now if the Lord takes this his Spirit from vs what haue we to charge him withall Hee is bound to vs no way at all and in that he is liberall in giuing to men it proceedes from his meere fauour So then when soeuer hee smites mens hearts with the spirit of giddinesse and error he doth it alwaies vpon iust causes howsoeuer I grant they may be hidden from vs. But for the most part he punisheth the wicked who haue lifted vp themselues against him with this blindnesse as it happened to the Egyptians who being swollen with an opinion of their owne wisdome were ready to burst with pride despised all in regard of themselues It is a superfluous matter then to dispute of predestination in this place seeing the Lord punisheth them for a notorious vice Wherefore when hee blindes or giues them vp hee cannot be accused of crueltie for it is a iust chastisement of their rebellion and wickednesse neither can he which punisheth mens iniquities be called the author of euill Let vs now shew after what manner God inflicts this punishment vpon them How God works iustly by euill instruments He deliuers them vp to Satan who effects this for he it is properly who sowes the spirit of error and frowardnesse in mens hearts but because hee acts nothing but at Gods commandement it is said that God doth that which Satan indeed doth For where it is commonly said This oâ—
dangers but comes to himselfe and by himselfe alone considers that he is iustly punished that hee hath offended God and prouoked his wrath against him But the Prophet saith that not so much as one of the Iewes remembred God in these great calamities and that therefore the Lord had good cause to leaue them without thinking anie more vpon them From hence let vs gather that it is a signe of a desperate impietie when men amend not for the rods and scourges which are laid vpon them First of all wee ought to follow God cheerefully and to yeeld him voluntary obedience secondly as soone as he chastiseth and correcteth vs we are forthwith to repent vs. But if his rod doe vs no good what remaines but that God must double his blowes and make vs feele them in such seueritie that we at the last be brought to vtter destruction by them This doctrine is most fitting for this season wherein God calles vs to repentance by so many of his scourges and afflictions But seeing there is no repentance what are wee to looke for but that God should vtterlie cut vs off hauing before vsed all meanes possible To him that made it He closely coÌ„fesseth by these words that God absolutely condemns not the care we haue to resist our enemies to auoid dangers but that false confidence which wee put in externall means What course we ought to keepe in the time of peril For our inconsiderate hastinesse is iustly condemned of disloyaltie and high treason when wee forsake God to flie vnto swords and speares to fortresses and bulwarkes Let vs learne then to flie to him alone when dangers inuiron vs on all sides and let vs runne with all the powers of our soule Prou. 18.10 to the assured fortresse of his holy name This being done then is it lawfull to vse those meanes which hee giues vs but all things will worke to our destruction vnlesse we first of all put the hope of our safetie in his protection Hee calles God the workeman and maker of Ierusalem because hee had his habitation there and would there be called vpon Now seeing this citie was the image of the church this title also belongs to vs for the Lord is called the Creator of the Church in a speciall regard For howsoeuer this title appertaines to the creation of the whole world The first creation belongs to all the second peculiar to the elect onely yet this second creation whereby he deliuers vs from death by regenerating and sanctifying vs is a benefit which is peculiar to the elect others haue no part of this Now this title imports not a sudden act but such a one as is constant and perpetuall neither is the Church created once to be left by and by but the Lord defends and conserues it euen vnto the end Thou wilt not despise the worke of thine hands saith the Psalmist so Paul testifieth Psal 138.8 Phil. 1.6 that hee which hath begunne a good worke will accomplish it vnto the day of Christ And besides this title containes in it a wonderfull consolation A consolation for if God be the maker then neede we not to feare if so be we depend vpon his power and goodnesse But we cannot cast our eyes vpon him vnlesse we be indued with true humilitie confidence that being dispossessed of all haughtinesse and so brought to nothing we be readie to attribute the whole glorie to him alone Now this cannot be done vnlesse herewithall we bee fully perswaded that our saluation is in his hand being assured that we cannot perish no not although a thousand deaths should compasse vs about Well their fault then was the greater in regard the prerogatiue of this Citie which had been approued by so many euident signes could not yet prouoke the Iewes to commit themselues vnto Gods protection As if he should say What folly is it for you to thinke to keepe the Citie when you despise the workman that made it Long agoe The Hebrew word signifieth as well distance of place as length of time If we referre it to the place the sense will be that the Iewes are double vnthankfull that they loâ—ked not vnto Gâ—d no not a farre off Wherein we are to note that we ought not onely to looke vnto God when hee is neere vnto vs but also when it seemes hee is farre distant from vs. Now we thinke him absent when we feele not his present helpe and when he assists vs not as soone as we stand in neede To be short The nature of hope described he shewes what is the nature of true hope for it is a grosse and carnall kind of looking vnto God when we acknowledge his prouidence no further then wee câ—n see it before our eyes Hope must mount aboue the skies hope you know must mount aboue the skies I grant the Lord is alwaies properly and truely present but he is thought absent and farre off in regard of the weakenesse of our sight This must bee construed then according to our sense and not as the thing is indeed Wherefore albeit that he seemes to be absent in these calamities wherewith the Church is now afflicted yet let vs lift vp our mindes vnto him let vs awaken our hearts and shake off all sloth that so wee may giue our selues to the calling vpon his name But the other sense agreeth better to wit that they looked not vnto God who created and made his Church not yesterday or the day before it but a great while since as one who shewed himselfe the maker of it many ages off He is called then the ancient maker of his Church because that if the Iewes would but haue called to minde the long progresse of time they should haue knowne him to haue been a perpetuall conseruer of his worke wherein their ingratitude is yet the lesse excusable Vers 12. And in that day did the Lord God of hostes call vnto weeping and mourning and to baldnesse and girding with sackcloth THe Prophet further amplifies this wicked rebellion of the people For this circumstance cuts off all replies for in the middest of such extreme dangers they had despised the holy exhortations of the Prophes and had reiected the fauor of God when he was readie to haue healed and restored them to their former happines Here we see a signe of desperate malice when men are so besotted that they proudly despise instruction and correction kicking obstinatlie against the spurâ—e then I say may we euidentlie perceiue that they are giuen vp into a reprobate sense Whereas he saith the Lord called them we may expound it two waies for although he should not speake at all yet he calles vs sufficientlie by his rods and chastisements Put the case we had no Scripture at all no Prophets nor Teachers and that there were none to admonish vs yet doth God notwithstanding instruct vs by afflictions and calamities so as we may easily coÌ„clude that euery chastisement is
are not iumbled together vnlesse it bee when God smites his people in iustice as we haue said before for in a State well managed men put a difference betweene the master and the seruant Neither can a Commonwealth long stand without buying and selling now to make the poore equall with the rich what is it else but to ouerthrow all humane societie We haue the Prophets meaning then The confusioÌ„ of estates in a kingdome a forerunner of very strange alterations as if he should say All policie shall be abolished because in these ruines the rich should be brought into extreme pouertie To conclude he here sets sorth an horrible destruction after which shall ensue a wonderfull change Vers 3. The earth shall bee cleane emptied and vtterly spoiled for the Lord hath spoken this word HE confirmes that which hee said before and withall admonisheth them that these changes shall not fall out by haphazard as they say but that it shall come to passe by the prouidence and worke of the Lord. He said expresly in the first verse that the Lord was determined to emptie the earth now he tels theÌ„ that it shall so come to passe adding a reason of it to wit because God had spoken the word and therefore it could not be called backe againe Vers 4. The earth lamenteth and fadeth away the world is feebled and decayed the * Or high proud people of the world are weakened THe Prophet holds on his speech still for all these words serue to lay forth the maner of the ruine of the whole earth that is to say so much as was knowne to the Iewes Now hee sets out this iudgement of God vnder borrowed speeches more familiarly that he might awaken the drowsie as hee is wont to doe By the high people we may vnderstand those which were more excellent then others for that was a matter of greater wonder then if some people of a base condition had been destroyed Notwithstanding if any be pleased to expound it particularly of the Iewes I will not gainesay them for albeit the Assyrians and Egyptians exceeded them in riches and power yet notwithstanding the Iewes were higher then they in regard that God had adopted them for his owne Yet the other exposition pleaseth mee better for so his meaning is that God will not onely punish them of meane estate but those also that are aduanced to honour and dignitie aboue others Vers 5. The earth also deceiueth because of the inhabitants thereof for they transgressed the lawes they changed the ordinances and brake the euerlasting couenant OThers translate The earth is polluted because the verbe Caneph signifies to be wicked both senses may agree but the verse following requires that wee expound it The earth deceiueth For hee seemes to amplifie it further by and by after when hee saith Vers 6. that the curse hath deuoured the earth There is no great hardnesse in the word Tacath whether we translate it Vnder or Because of her inhabitants Now there is a mutual traffique as it were betweene the earth and those that labour in it so as she ought to render theÌ„ that which she hath receiued into her bowels with vsurie for otherwise shee deceiues them but she yeelds a reason why she deceiues when shee laies the blame vpon the inhabitants for themselues haue made her barren by their wickednesse Mens sinnes the cause of the earths barrennesse Our sinne is the cause why the earth sustaines vs not nor brings forth her increase as God hath ordained by the course of nature His will is that shee should be a mother vnto vs to the end she may yeeld vs food now if she change her nature and course or degenerates from her fruitfulnesse let vs impute that to our owne wickednesse because we our selues ouerthrow that order which God hath set for otherwise the earth would neuer deceiue but would alwaies render vs that which she ought The cause is by and by added why the earth is become vnfaithfull and deceiues her inhabitants for is it not good reason they should be defrauded of their prouision of food that will defraud God their Father and sustainer of his honour Now he taxeth the reuolt of his nation heere in a particular manner for their fault was much more heinous and lesse excusable then all the sinnes of those which were neuer taught in God his schoole The word Thâ—rah is transferred to the law because it signifies doctrine but it is heere put in the plurall number and signifies all the doctrine that is comprehended in the law Now because the Law consists as well in Commandements as promises the Prophet addes two other words or parts of it to make his meaning the more plaine The word Chok signifies an Ordinance and by it some vnderstand the Ceremonies others Maners Wee may translate it Instructions foâ— I take it not only for Ceremonies but for all things that belong to the rules of good life Thirdly he puts the word Berith which signifies a bargaine or couenant This word is to be restrained to the couenants whereby the Lord adopting his people promised to be their God He reprocheth their vnthankfulnes then because that albeit the Lord had manifested himselfe vnto them diuers waies and had giuen them singular testimonies of his loue yet were they rebellious and wanton transgressing his lawes and violating his holy couenant Quest But why directs he his speech to the Iewes Because he knew that he was sent vnto them as their Prophet to teach them Ans Hence wee may gather what the rule of a well ordered life is The rule of a well ordered life described for it is conteined in the Law which we must precisely follow if we will approue our doings vnto God if we turne from it to the right hand or to the left we are guiltie of transgression Wee may also obserue that God would not only haue vs to thinke vpon his Lawes and Commandements in his word but also vpon his Couenant The principall part of the word consists in the promises for the principall part of the word consists in the promises by which hee adopts and receiues vs for his people Now it is not to be doubted but in these varietie of words the Prophet meant to amplifie the matter as if he should say You are whollie corrupt nothing remaines sound amongst you Why he calls it an euerlasting couenant He calles it the euerlasting couenant because it ought to be perpetuall inuiolable and to indure for euer for it ought to continue alwaies from the father to the sonne that the memorie of it might neuer be lost but might be preserued stedfast in all ages He laies forth their disloyaltie then and malice in that they durst violate the Couenant made betweene God and them and ouerthrow the things which the Lord would haue kept sure and stedfast This was odious no maruell then if the earth auenge her selfe of such an impietie by
as hath been said For their exposition is farre wide from the naturall sense who extend it generallie to all the world because in what place soeuer we liue God maintaines vs vpon this condition that we behaue our selues vprightlie towards all The Lord indeed hath now caused his kingdome to spread into all places How farre this land of vprightnes may now be said to extend it selfe the land of vprightnes therefore is wheresoeuer his name is called vpon and thus we deserue a double condemnation if wee yeeld not testimonies of true thankfulnes by giuing our selues to pietie good works wheÌ„ God pâ—ouokes vs therunto by so many of his benefits Where he addes that the reprobates shall see the maiestie of God it is not to lessen the fault but rather to augment and increase it for it is a foolish and wicked ingratitude in men to bee carelesse of Gods glory which plainly shines before their eyes The wicked then are no way excusable for although God proclaime his name diuers waies yet in this so cleere a sunshine they see nothing Questionlesse there want not euident signes at all times by which the Lord manifests both his glory and greatnesse but their number is very small who take it to heart as we haue seene before Chap. 5.19 The Lord not onely sets forth his maiestie and glory by his ordinarie workes in nature but also by certaine signes and worthy documents wherein hee fully instructs vs as touching his iustice wisdome and goodnesse The wicked shut their eyes at it and perceiue it not albeit they be very quicke and sharpe sighted in other matters This frowardnesse and peruersitie the Prophet now reproues Others thinke hee threatens the reprobates here as if they were vnworthy to behold the workes of God Which although it be true yet seeing this member is ioyned to the rest the Prophet still reproues the sottishnesse of those who are so farre off from making benefit of the workes of God that rather they become the more senselesse by them For which cause it should not seeme strange vnto vs at this day if there be few which come to repentance albeit Gods iustice manifests it selfe so diuersly for infidelitie is alwaies blinde when it should behold the workes of God Infidelitie alwaies blind when it should behold the workes of God Vers 11. O Lord they will not behold thine high hand but they shall see it and be confounded with the zeale of thy people and the fire of thine enemies shall deuoure them THis is an exposition of the former sentence for hee enters into no new discourse but expounds that at large which he had said before in few words He said in the other verse that the wicked would not behold the maiestie of the Lord now he shewes that this magnificence of the Lord is the same which appeares in his workes For the Prophet sends vs not to the hidden maiestie of God which wee cannot behold with our eyes but brings vs to his workes which hee here represents by a figure vnder this word hand Well he accuseth the wicked once againe shewing that they haue nothing to alleage for their defence neither can they couer themselues vnder any pretence of ignorance for albeit they were starke blind yet was the hand of God made manifest enough so as nothing could hinder them from seeing of it but their owne grosse vnthankfulnesse or rather wilfull sottishnesse For many haue skill enough to pleade ignorance affirming that they perceiue not these workes but hee telles such that God hand is stretched forth not onely in such wise that it may be discerned of a small number but also farre and neere They shall see it and be confounded He makes it very apparent that this beholding is not the same whereof he spake before when hee said that the wicked saw not the maiestie of the Lord for they saw it well enough but they regarded it not Notwithstanding at the last they shall see it although too late and to their great disaduantage For hauing a long time abused the patience of God in shewing themselues obstinate and rebellious God may well suffer the wicked to take their swinge for a while but in the end hee paies them home Heb. 12.17 they shall be constrained in the end to take knowledge of his iudgements Thus albeit Caine Esau and the like who repented their sinnes too late fled from Gods presence yet in despight of their teeth they were made both to see and feele that he was their Iudge Gen. 4.13 and 27.38 Thus he often drawes some remorse as it were euen from those that despise him to the end he might cause his power to shine cleerely but such apprehensions bring them no profit at all The Prophet then so threatens the wicked whose blindnesse hee hath rebuked that he therewithall takes from them all pretext of ignorance plainely telling them that the time shall come wherein they shall know with whom they haue to doe and shall then well perceiue that this maiestie and high hand of God which they reiected made light of ought not in any sort to bee contemned For they ouerflow in all riot and dissolution with their eyes shut they flout and mocke thinking God will neuer call them to iudgement yea which more is the miseries and afflictions of the faithfull are things wherein they take great delight Thus they looke vpon vs with disdaine as if they were out of all danger hardening their hearts more more but in the end they shall know that the seruants of God haue not serued him in vaine Now that hee might the better shew that this beholding of God should not onely be vnprofitable but also hurtfull to the wicked he saith that they shall be confounded when they shall see the blessing of God vpon his people wherein they shall haue neither part nor portion In the next place he further augments the sharpnesse of the punishment in regard that these vngodly ones shall not onely be consumed with enuie when they shall see the children of God deliuered from these miseries and exalted into glory but they shall also be stricken with no lesse an euill to wit the fire of the enemies shall deuoure them The zeale of the people then in this place signifies the indignation wherewith the reprobates shall bee inflamed when they shall compare the condition of the faithfull with theirs Hee calles that the fire of the enemies wherewith God consumes his aduersaries taking this word fire for Gods vengeance for it must not be taken here for that visible fire wherewith things are consumed in this world neither yet for lightning onely but by a figure it is taken for a cruell torment for so by this word the holy Ghost is wont often to note out the extreme wrath of the Lord. Yet I denie not but the Prophet alludes to the destruction of Sodome and Gomorah Gen. 19.24 Deus 32.22 Iob 20.26 22.20 Vers 12. Lord
riuer The Church inuincible as long as God hath his abode in the middest of her Content thy selfe with a meane estate for that which may be for thy aduantage one while may turne to thy hurt at another time nothing so large and boysterous riuers as Babylon and other Cities had For they were commanded before Chap. 8.6 to content themselues with the only power of God not to couet after these great floods as if he should say We shall surely be inuincible if God be resident amongst vs because his defence will be a shield and buckler of proofe The ship shall not passe Great riuers haue this incommoditie that they make passage for the enemies to ariue therein with their ships sometimes more then were to be wished and thus that which serues at one time for a help many times may afterward turne to our hurt and losse But the Lord saith he will so serue as a riuer that yet the entrance of no enemie need to be feared in regard of any such incommoditie Now hee mentions two sorts of vessels to wit gallies and ships of burthen and thus he shewes that the enemie shall no way preuaile From hence wee may gather two very profitable doctrines First neither to seeke nor wait for saluation at the hands of any but from God alone Secondly that it is in vaine to gather together much artillerie and defences because they shall not onely become vnprofitable vnto vs when God is against vs but shall turne to our owne ruine and destruction Vers 22. For the Lord is our Iudge the Lord is our law-giuer the Lord is our King he will saue vs. The maner how God siâ—s in his Church 1. 2. 3. King NOw the Prophet shewes how God visits in the middest of his Church to wit by being serued and acknowledged as Iudge lawgiuer Lawgiuer and King For those who obey and submit themselues vnto God as to their King shall effectually feele that he is the safe keeper of their saluation but those that glory in this falsly shall looke for saluation from him in vaine Submit wee our neckes therefore onely to his yoke Let vs harken vnto his voice and obey him then will he for his part manifestly shew himselfe to be our defence and protection But if we contemne his voice and rebell against his Commandements what maruell is it if in dangers he leaue and forsake vs The true Church then as you may obserue is she who acknowledgeth God for her King and lawgiuer That is the true Church which acknowledgeth God for her Lawgiuer and King With what face then dare the Papists brag that they are the Church of God seeing they reiect the lawfull gouernment established by Moses the Prophets and by Christ himselfe to bring in their own deuices and trumperies in stead of the same They exercise a cruell tyranny ouer the consciences of poore men and women Papists exercise a cruell tyranny ouer the consciences of poore men and women and in taking that libertie away which Christ hath purchased they miserably vexe the poore soules of his seruants and as much as in them lies would draw them into perdition with themselues But it is Gods office alone to sit in mens consciences seeing he is the onely Iudge and lawgiuer whose right it is to rule vs by his word The Prophet conioynes three words together here Iudge Iudge lawgiuer and King because it is a thing of such great importance as ought not slightly to bee passed ouer If wee then suffer our selues to bee gouerned by his word hee will neuer forsake vs. Thus in few words wee haue the onely meane set before vs how to obtaine saluation Vers 23. Thy cords are loosed they could not well strengthen their mast neither could they spread the saile then shall the pray bee diuided for a great spoile yea the lame shall take the pray HEe turnes his speech to the Assyrians in whose person hee also speakes to all the enemies of the Church Verse 21. For hauing promised her such stabilitie as shall neuer be shaken he taxeth now the fond confidence wherewith the wicked are puffed vp as if they were so well rooted that it were vnpossible euer to displant them Be it then that for a time they built their hopes vpon their riches as vpon a strong Citie and that the same was as an high wall vnto them in their imagination whilest they were so besotted therewith yet Isaiah prophecies their sudden destruction to be at hand because Gods hand vpheld them not Now hee goes on with the similitude which he vsed in the 21. verse where he compared the Church to a very strong place well inuironed with goodly riuers by reason whereof the enemy could not approch vnto her Now he compares the estate of the wicked to ships signifying thereby their tottering foundation notwithstanding they plaied the bugbeares and were caried with such furie and rage as it seemed they would beare downe all before them with a breath Although they had furnished themselues then both with great ships and gallies to ioyne in one the regions which lay far distant one from another and so meant to make themselues Lords of sea and land yet should they feele that all was but vapors and smoke The Lord would turne ouer their ships breake downe their masts and cut off their Cables and sinke all into the bottome of the sea Let vs not altogether then stand wondering and gazing at the strength violence or audaciousnes of our enemies but let vs looke vp vnto the Lord wait for that day wherein he will tumble their furie and violence vpon their owne heads Vers 24. And none inhabitant shall say I am sicke the people that dwell therein shall haue their iniquitie forgiuen NOw the Prophet returnes againe to the Church for the ruine which he threatned should fall vpon the Assyrians tended not a little to the consolation of the faithful for what securitie could the Church haue had vnlesse God had opposed his helpe against the power of so many enemies which assailed her on euery side Hauing in a word then touched the state of the wicked to wit that they shall all be brought to nought because they persecute the children of God he aptly returnes where he left to wit that God will omit no occasion that may make for the good and saluation of his Church He saith then that the Citizens of the Church shall be freed from all incommodities because by the fauour of God they shall inioy an happie estate The second part of the verse serues for an exposition of the former for sinnes being forgiuen the graces of God shall flow in vpon vs without any let or stay Whence we gather that all the miseries which assaile vs proceeds from no other cause then from our iniquities Otherwise All our miseries proceedes from our sinnes A Principle the reason which hee yeeldes should be improper and far fetched but
our infirmities For our praiers teares and complaints discouer not our necessities before his eies Mat. 6.8 seeing he knowes them all before wee once begin to open our mouthes or to aske ought at his hands But we now speake of that which is profitable for vs to wit that God may shew that hee hath heard the blasphemies of our enemies so as those who haue vttered them may not escape vnpunished This is the reason and end wherefore Hezekias spread the letters of this cursed tyrant before the Lord namely to put the greater edge vpon his praiers and to kindle and inflame his zeale more and more Vers 15. And Hezekiah praied vnto the Lord saying 16. O Lord of hostes God of Israel which dwellest betweene the Cherubims thou art very God alone ouer all the kingdomes of the earth thou hast made the heauen and the earth BEcause Sennacherib had been the instrument of Satan to shake the faith of Hezekias hee now opposeth his rampart against him to wit that God is the Lord of hosts and therefore of infinit power For there is no doubt but hee rouseth vp his spirits in assuring himselfe to obtaine that he askes when he adornes the Lord with these excellent titles Will we haue our praiers to preuaile with God let vs hold this principle that God will bee found of them that seeke him A principle euer to be held namely that God will alwaies be found of them that seeke him Heb. 11.6 But this good King had speciall need to lay hold of this sentence to wit that Gods power alwaies remaines one and the same albeit the wicked striue to lessen it by their railings scoffes and to take heart the more freely and boldly vnto him to set himselfe valiantly against the lets by which Satan indeuoured to hinder his course Now herein we may behold the heroicall magnanimitie of this good King who ceased not to resist this tyrant for the maintenance of Gods power but bare a loyall affection inwardly in his heart thereunto and also made God a witnesse of his inward affection Before he begins to frame any praier then he breaks through the fallacies whereby Satan went about to put him to the wall so that hee not onely magnifies Gods power but maintaines the soueraigntie which hee hath ouer the whole world Now hee meditates on these things the better to confirme himselfe in the assurance which he had in Gods prouidence by which all things in heauen and in earth are ordered and disposed And this foundation ought all the faithfull first to lay that so they lose not their labour in praying The Kings praier had not been of such force and efficacie if he had onely said Incline thine eare O Lord and heare c. or such like wordes as when hee keepes this principle first in his heart that God hath care ouer al the works of his hands For he perswades himselfe that God will take this cause into his owne hands and will not suffer the tyrant thus proudly to aduance himselfe but will rather speedily put him downe sith the gouernment of the whole world belongs vnto him Also seeing Sennacherib attributed that vnto himselfe which of right appertained vnto God that hee could not escape vnpunished Where he subiecteth all the kingdomes of the earth vnder Gods hand and power he applies it vnto his owne particular vse In the meane while such a title neuer agrees to any but to God onely because hee rules ouer all Kingdomes Notwithstanding he denies not but Kings Princes and Magistrates haue their iust titles yet so as thēselues be subiect vnto God maintaine his right dominion for it belongs onely to God to be King of Kings Lord of Lords as S. Paul saith 1. Tim. 6.15 Not that hee therefore abolisheth the names of Kings and Lords with their dominions but shewes that all depends vpon God onely how great or mightie soeuer they be that they should not thinke themselues haile fellow well met with him but that they ought rather to acknowledge him to be their Lord and King Kings then hold their authoritie as you see if so be they will keepe the mid way betweene God and men and will not presume to climbe higher Moreouer Hezechias gathers this title from the very creation for it is not possible that the Creator of heauen and earth should euer forsake the workes of his owne hands nay doe we not see on the contrary that he gouernes mankind by his prouidence which is the chiefest part of the world It were too absurd a thing then to limit the creation within so narrow bounds that it should onely serue as a witnesse of a certaine power of God that lasted but a while and stretched it selfe to a few things no it ought to bee extended to a continuall working in all things By this it appeares that those tyrants which will take liberty to rule as they list do therein bereaue God of his honour and therefore when things fall out otherwise then well vnto them they may iustly impute it to their owne pride and presumption Hezekias also alleageth other epithetes for the confirmation of his faith And first in that he calles him the Lord of hosts he againe extols his power but when he addes the God of Israel he notes out a more neere and particular presence for it was no small signe of Gods loue to haue taken the safetie of this people into his owne custodie Hereunto appertaines his sitting betweene the Cherubims as if he should say Thou hast placed thy throne here and hast promised protection to such as call vpon thee before the Arke of the couenant now resting my selfe vpon this promise I come to thee as to the only gardian of my safetie Exod. 25.18 But Hezekias doubtlesse had respect to the forme of the Arke which was shadowed with Cherubims Some expound these Cherubims Angels as if it were said God reignes in heauen and sits among the Angels But this exposition sutes not For it is said that he sits betweene the Cherubims because of the Arke which was thus composed Now wee know it was a true and certaine signe of Gods presence albeit his power was not shut vp within the same but Hezekias in mentioning thereof meant to affirme that God was there present because he had vouchsafed to gather his people vnto him by stretching his wings as you would say ouer them For as much then as there is a great distance of place betweene God and vs Hezekias layes hold vpon this notable pledge of adoption and yet kept he his mind free from being tainted with any carnall conceits touching Gods Maiestie whereinto the superstitious plunge themselues who striue by all meanes to draw him downe from heauen but the King contenting himselfe with faith in the promises which he had receiued concludes that he needed not to seeke farre for Gods fauorable presence Let vs obserue this phrase of speech well therefore which
Cedars thereof the firre trees therof and I will goe vp to the heights of his toppe and to the forrest of his fruitfull places SEe how the indignitie and spightfulnesse of this outrage is further amplified for the iniurie that is offered by a seruant is not so easilie put vp as when it is done by the master because the basenesse of the person makes the wrong euermore intollerable And therefore the proud ones of the world when they will threaten in the most despightfull sort they will brag that their wils shall be executed by their seruants and horsekeepers that they may make it knowne how basely they esteeme of those whom they purpose to mischiefe By this circumstance then the Prophet meant to shew how execrable this blasphemie was when Sennacherib was not content to vomit it out of his owne mouth but had set on his seruant Rabshekeh to make him rent the sacred name of God in peeces As touching that which is recited afterward in the person of Sennacherib some take it generally for the former victories which hee had wonne and by this meanes had subdued many nations as we haue said before but I had rather take it more particularly in referring it to this last siege For when he saw the whole land in a maner vnder his obeisance and the mountaines which inuironed all the Coūtry possessed by his souldiers he brags as if he had gotten all and threatens that hee will inioy the castels mount Libanon with his Cedars fir-trees and other commodities as if he should say Nothing shall let me to be master of all the forts of Iudah and to deale with the Country as I thinke good See how Tyrants glory that the good successes of their warres are in their owne hands although often constreined to acknowledge the fight to be dangerous Vers 25. I haue digged and drunke the waters and with the plant of my feete haue I dried all the riuers * Or of the siege closed in THis Tyrant proceeds here glorying still in his forces and threatens to bring so mightie an armie that the multitudes of his souldiers shall be able to drinke the fountaines and riuers of Iewrie drie By the riuers of the siege some vnderstand the riuer Shilo and the Cisterns which the besieged Iewes could not lose but they must forthwith perish for thirst Yet in the first member he seemes to affirme that he feares no want of water though the whole countrie were destitute of it because he hath men enow to digge pits In the second place he saith he is furnished with meanes sufficient to drie vp all the waters of the Citie thinking thus to terrifie the Iewes His meaning in a word is that Ierusalem will not be able to indure the siege nor be able to stand out long against him but must forthwith be constreined to yeeld Now when the wicked make their vants on this maner God sits in heauen whence at the last he will denounce his iust sentence against them The prophets drift in this narration For the Prophets discourse tends to informe vs of Gods iust and wonderfull iudgement against this Tyrant Vers 26. Hast thou not heard how I haue of old time made it and haue formed it long agoe And should I now bring it that it should be destroyed and laid on ruinous heapes as Cities defenced THe expositors for the most part expound this verse as if the Lord should say That this Tyrant neither hath done nor shall doe any thing but that he hath foretold by the mouth of his Prophet and thus affirmes that himselfe is the author of these things But I expound it otherwise to wit that Ierusalem shall be deliuered by Gods assistance because he is the protector of it and that his speech might haue the more weight he names not the Citie but vseth the pronoun demonstrait as if all other Cities were nothing in Gods account in comparison of this Others referre these words I haue made it to the deliuerance which depended vpon the secret counsell of God but whosoeuer shall diligentlie weigh the scope of the Prophets words will confesse that it is here spoken of Ierusalem God complained as we haue seene that he was so despightfullie blasphemed and yet in reciting the words of Senacherib he only mentioned Libanon and the quarters adioining now to shew that vnder the name of Libanus warre was proclaimed against himselfe he affirmes as in many other places that Ierusalem was founded with his hand and built at his command whence it followes that Senacherib could not ouerthrow it vnlesse he first plucked God downe from his throne This doctrine is often met withall in the Scriptures and wonderfull comfort is conteined in it vpon which the faithfull may at all times boldlie leane in all their trials and afflictions be they neuer so hard and difficult to be borne to wit that they shall euer be preserued vnder Gods protection because he hath elected them Gods argument in this place For thus stands the argument I haue made and formed the Church the saluation of it shall stand for euer Phil. 1.6 because I will not leaue the worke that I haue begun vnfinished but will bring it vnto perfection In a word the Lord testifies that he will goe on with his worke and will preserue it because it concernes his owne honor and our saluation Moreouer he is called the former of his Church in another sense then that in which he is said to be the Creator of heauen and earth for we are his peculiar workmanship saith S. Paul being reformed by his Spirit Ephes 1.10 of which point we haue spoken heretofore in other places This worke therefore of all others is the most excellent yea aboue the creation of the whole world Be it farre from any man therefore to affirme that he was incorporated into the Church by his owne power or industrie for it is not without cause that we are called his workemanship Ephe. 2.10 But it may be demanded why the Lord saith he formed Ierusalem long agoe Quest for there were many Cities more ancient then it I answere Ans that this ought not to be referred to the outward forme or building but to the eternall decree of God according to which he had chosen this Citie for his dwelling place For albeit it was then only said when the Arke was made This is my rest here will I dwell Psal 132.14 And by Moses I will come vnto thee into the place wherein I shall put the remembrance of my name and I will blesse thee Exod. 20.24 yet had God long before ordeined it For we were chosen before the foundations of the world were laid as S. Paul teacheth Ephes 1.4 And S. Iames saith That we were begotten by the word of truth that we might be the first fruites of his creatures Iam. 1.18 He will then conserue vs aboue all his creatures and will neuer suffer vs to perish Now as Christ is
man in which respect he was superior to the very Angels for he represented the person of Iesus Christ Ezech. 21.26.27 Now albeit soone after his Throne was throwne downe and the Diadem torne in peeces yet was not this confirmation vaine that God would still for a time keepe the Citie because he would in no sort breake his promise made to Dauid in his truth Psal 132.11 touching the perpetuitie of his kingdome For wee know that his successors lost not the principalitie by the exile of the people till Christ came Iere. 30.9 Ezech. 37.24 who for this cause in Hosea 3.5 is called Dauid By this we see how ridiculous the Papists are Papists ridiculous in vrging the merits of Saints as a cause why God should pardon vs. whē they affirme we are pardoned by the merits of Saints for there is great difference betweene the Saints and Dauid in regard of the promise which was made vnto him He might as well haue named Abraham or any other renoumed Patriarke in the Church but because he now speakes of the Church and of the eternitie of Christes kingdome he speciallie names him whom aboue all others had expreslie receiued this promise Behold this is my rest here will I dwell for I haue a delight therein Psal 132.14 Seeing the Prophet then respects the promise The Prophet respects the promise not Dauids person and not the person the Papists then are worthilie branded with the name of absurd Doctors in thinking that the intercession of Saints a dreame of their owne deuising can be any whit confirmed by this place Nay that which they pretend here directlie crosseth their error for Dauid which is heere placed betweene beares the image of the only Mediator who abolisheth all newfound intercessions Reade 1. Tim. 2.5 1. Iohn 2.1.2 Vers 36. Then the Angell of the Lord went out and smote in the Camp of Asshur an hundreth fourscore and fiue thousand so when they arose earely in the morning Behold they were all dead corpses NOw the Prophet shewes what befell the Assyrian that wee might not thinke the Lords words to be but winde he testifies then that his prophesie tooke effect in deed that so they might be the better perswaded he was sent of God and had spoken nothing of his owne head But this so admirable a worke must not be restrained to this one prophesie alone but to the whole scope of his doctrine which by this miracle was authorised himselfe knowne to be the seruant of God and his calling ratified and confirmed For doubtlesse he annexeth this notable and rare example of Gods iustice as a thing then very fresh in mind to testifie to the end of the world that it was God which spake by his mouth But now where the Angell made this slaughter it appeares not The common opinion is that it happened whilest Ierusalem was besieged but it might well happen also in the way that is to say when Sennacherib came to lay siege against Ierusalem But I leaue it as a thing in suspence because it is of no great moment albeit we may easily iudge by the scope of the text that this Tyrant came not so neere that he could throw any of his darts against the Citie Moreouer we are to reiect an inuention of Satan who hath indeuored by help of prophane histories to darken so manifest and admirable a iudgement of God which affirme that part of Sennacheribs host died of the plague in the warres of Egypt by reason whereof he was inforced to returne home into his owne countrie But who will say that there died so many men of the pestilence in one night This father of lies according to his ancient custome honors the Egyptians with this miracle which God purposely wrought in fauor of his Church The fact it selfe makes it more then manifest that Ierusalem was miraculouslie deliuered as from the gates of death speciallie if we way the message which Isaiah brought as we haue seene before by which he apparantlie testified that God wrought this worke rather for the Iewes then for the Egyptians And lest any man should imagin this miracle came to passe by naturall causes it is expreslie added that all this multitude was slaine by the stroke of an Angell Now it is no vnwonted thing for God thus to vse the ministerie of Angels in procuring the safetie of the faithfull for whose sakes he hath created all the armies of heauen It also serues greatly for the confirmation of our faith when we see there are so many thousands of them which wait for our saluation The Lord himselfe is strong enough and his truth it is which onely keeps vs Rom. 8.38 For the Angels are but his hands as it were in regard whereof they are called powers and principalities Eph. 1.21 but hee prouides exceedingly for our weaknesse by giuing such celestiall ministers to be our gardians and protectors And yet the whole glorie must be ascribed to God alone we are to acknowledge the Angels but his instruments for otherwise wee should easilie slip into the error of the Papists who ascribing more then is meete to them doe rob God of his power to clothe them with it With which error also the learnedst men of our time haue bin bewitched as we know Now we cannot affirme certainly whether this were done by the hand of one or manie Angels neither is it much materiall for the Lord is able easily to effect one and the same thing by one or a thousand of them For he vseth not their ministerie as if hee stood in need of their helpe but rather to support our infirmitie as we haue said before yet it is most probable and answers best to the Prophets words that one Angell alone had commission to doe this seruice Euen as in the antient deliuerance one Angell passed thorow the land of Egypt in a night to slay their first borne Exod. 12.29 Sometimes God also executes his iudgements by wicked angels but he chose one of his voluntarie seruants here to deliuer his Church as by his hand An hundred fourscore and fiue thousand We are not to maruell that this was so great an armie as some ignorants doe who esteeme it but a fable when they heare tell of such an huge multitude of souldiers because a lesse number serues the turne now a daies But histories doe plainly testifie that the easterne people mannaged things cleane contrarie to vs and it is to bee seene among them yet at this day It was no maruell they brought so many forth to battel because they were much more inabled to indure cold and heat then wee they had more able bodies to labour they were more sparing in diet neither were they giuen to delicious and daintie fare with which vice our souldiers are corrupted As touching the manner of this discomfiture here is nothing set downe for certaine The Rabbines Rabbins too bold in coining fables without any testimony or likely coniecture affirme
that 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 sūmons 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
regards vs not when he suffers vs to be giuen vp for a pray to our enemies It is as much then as if he should say O ye Iewes what meane ye to complaine as if God had forgotten or despised your conditions Now by this reprehension Isaiah prepares them to receiue consolation for all impediments were to bee remoued to the end the way to come thereunto might bee the more easie Vers 28. Knowest thou not or hast thou not heard that the euerlasting God the Lord hath created the ends of the earth Hee neither fainteth nor is wearie there is no searching of his vnderstanding HE repeates the same thing that he said before to wit that the people who had been instructed in the schoole of God were no way excusable in regard of their dulnesse Hee rebukes them thus sharply then for not hauing profited better in the Law and other good meanes which God had giuen them ouer and besides the common vnderstanding wherewith all of them might haue been indued In the first place he puts the verbe To know which is more generall because God had caused his glory to appeare vnto them by many miracles and testimonies of his power in the second place hee comes to the hearing as if hee should say If these things haue wrought nothing vpon thee namely that thou hast been so long taught and instructed both by the word and workes of God that he vseth not to sit idle in heauen it must needs be concluded that thou art verie vnteachable He calles him the euerlasting God thereby distinguishing him from al corruptible idols the worke of mens hands Now if this article were well imprinted in our hearts distrust would vanish away like smoke For if God be eternall then it is impossible for him either to be changeable or weake for eternitie hath this propertie vnto it that it is no way subiect to change Eternitie hath this proper vnto it that it is no way subiect to change but continues alwaies alike which the Iewes comprehended not though they had often heard it before This is the cause why the Prophet is so round with them in rouzing them vp by this reprehension For thus he shewes how double guiltie they shall be before God if hauing bin taught by his word and by so many of his benefits they shal still refuse to yeeld him that honour and glorie which to him belongs He is not wearie c. Heere the Prophet shewes two things the first that God is not wearie of well doing the second that there is no searching of his vnderstanding In the first member he proues that nothing can let God to continue his well doing towards them because he is not like those that waste their goods by often giuing out or to such as are euer and anon wearie in doing good turnes or to such as repent their liberalitie for his bountie can neuer be drawne drie If he haue done good to the fathers he will do no lesse to the children And whereas he often works quite contrarie to that which we thinke meete the Prophet preuents the conceit by telling vs that his Counsels are inscrutable Thus he admonisheth vs not to murmure though he do not by and by applie himselfe to our desires for there is nothing better to nourish hope in vs then this sobrietie Sobrietie a notable meanes to nourish hope to wit that we considering how wonderfullie God works for the defence of his chosen might be brought willinglie to submit our reason vnder his secret counsels Vers 29. But he giueth strength vnto him that fainteth and vnto him that hath no strength he increaseth power The application of the former doctrine THe Prophet now applies the former generall sentences to the matter in hand for his purpose is as we haue said to hearten on the people and to giue them better hope But because the Iewes were low brought and void of strength therefore he shewes that it is the proper office of God to succor those which are thus faint and wearie By this circumstance then he sets forth Gods power to the end they might conclude and be surely resolued of their saluation whilest God shall be fauorable vnto them I grant that the Prophet had respect to the people who were detained prisoners in Babylon but we ought notwithstanding to make our profit of this doctrine that although our strength should faile vs so as we should be brought to deaths dore yet to remember that it is Gods propertie to stretch forth his hand to such as faint and are spent being left succorlesse But it is requisit we should first of all feele our pouertie and wearines that that sentence of S. Paul might be fulfilled in vs It is necessarie we should feele our selues weake before God giue vs of his power The power of God is perfected in our weakenes 2. Cor. 12.9 For if our hearts be not thoroughlie touched so as we be indeed conuinced of our imbecilitie we can not find help of God in due time Vers 30. Euen the yong men shall faint and be wearie and the yong men shall stumble and fall BY this comparison the Prophet further enricheth that which he said before to wit that the power which God giues to his elect is inuincible and euer durable for mans strength easily vanisheth but Gods neuer It is most certaine that all the naturall strength we haue is from God but for as much as men prowdly attribute that as proper to themselues which he giues to all therefore the Prophet distinguisheth betweene the strength which seemes to flow from nature and that by which God especiallie susteines his children The Prophet distinguisheth betweene that strength which men seeme to haue by nature and that by which God sustaines his children For in as much as the other is an vniuersall benefit bestowed vpon all the world therefore men take no knowledge of that Thus then hee calles that the strength of men which is a gift common to all and that the strength of God by which he assists vs when all our strength faileth For he here speakes of that grace of God which is called supernaturall Supernaturall grace and saith that it is perpetuall whereas men can haue nothing of themselues but that which is transitorie â—â—perishable that so by this marke he may separate the Church of God from the rest of the world and spirituall strength from that which is earthly prosperitie Whereas in the first member he hath put the word Nearim which is as much to say as young men and in the second he addes Bakurim which signifies not that only but men of choise yet because he repeates but one and the same thing it agrees best if we referre it vnto the time of age and yet hee meanes all such as are stout and in their best strength Now by this we may see how hee magnifies the excellent prerogatiue wherewith Gods childreÌ„ are endued aboue others to the end
aduanced vs the more carefull should we be to cut off all pride and presumption that we may giue our selues to reioycing in him and to the setting forth of his praise and glory only Vers 17. When the poore and needie seeke water and there is none their toong faileth for thirst I the Lord will heare them I the God of Israel will not forsake them HE goes on with the argument begun froÌ„ the beginning of the former Chapter for he sets out the miserable and poore estate into which the Iewes should be brought being in Babylon till God hauing compassion vpon them should at the last assist and help them Thus he aduertiseth them to prepare themselues for the induring of extreame pouertie when he telles them of thirst for wee know there is nothing more tedious to bee borne then the vvant of vvater when one is thirstie This therefore was a very apt kind of speech to expresse the greatnesse of their calamitie But the Prophet affirmes that God vvill aid them euen at the very pinch and thus we may see to whom this promise belongs namely to such as being in extremitie patch away and faint with thirst Hence also we may note that the Church flowes not alwaies in abundance of outward things The Church flowes not alwaies with abundance but is sometimes brought to penurie and want that by such goades in her sides she might be stirred vp to call vpon God for wee are wont to wax idle when things fall out as we would haue them It is good therefore to bee exercised with hunger and thirst that wee may learne to seeke the Lord with our whole hearts In a word it is very needfull we should be pressed with pouertie that so wee may the better taste the Lords bountie Questionlesse the Prophet meant by this circumstance to set forth the greatnesse of Gods grace as alâ—o admonisheth the people hereby not to faint nor quaile in the time of need and want Now we are to obserue what titles he giues them for in calling them poore and needie he speakes not to strangers but of such as the Lord had chosen and adopted for his heritage Wee ought not to wonder then if God now and then suffer vs to languish vnder hunger and thirst seeing hee hath exercised our fore-fathers no lesse seuerely When he saith the waters appeare not let vs learne that the Lord for the triall of our faith and patience takes away all means from vs that we might rest vpon him alone By the word I vvill heare he signifies that God helpes not all God helpes not all but such as call vpon him but such as call vpon him are wee so carelesse then as to contemne this helpe It is good reason we should be left destitute stil without feeling any succor in regard we are vnworthy of it Vers 18. I will open riuers in the tops of the hils and fountaines in the middest of the * Or plains vallies I will make the wildernesse as a poole of water and the waste land as springs of water 19. I will set in the wildernesse the Cedar the shittath tree and the myrre tree and the pine tree and I will set in the wildernesse the firre tree the elme and the box tree together THe Prophet amplifies the former doctrine by another circumstance to wit that the Lord needes no naturall nor externall remedies to succour his Church withall but hath secret and admirable meanes ready by which he can supply the necessitie thereof aboue all that mans reason can conceiue or imagin When wee see no helpe despaire easilie creepes vpon vs we dare hope no longer then we see worldly meanes present before our eies if they faile vs then all hope in God is gone But our Prophet telles vs that this is the very houre in which we should gather greatest assurance The time in which wee should gather greatest assurance because the Lord hath then most libertie to manifest his power when men are brought to extremities and seeme vtterly confounded It is his propertie then to assist those that are his against the expectation and thought of man that thus wee might not suffer our selues to bee transported hither and thither by any difficulties or idle discourses Now the better to confirme this hee promiseth to worke miracles contrarie to the order of nature teaching vs thereby not to speake or iudge of these his doings according to humane sense neither to tie his power nor promises to secondary causes for the Lord is strong enough of himselfe The Lord is strong enough of himselfe to helpe his chosen without or against meanes and needs no helpe from others he is not so bound to the ordinary course of nature but hee can change it as oft as it pleaseth him Now we know the things he heere promiseth to doe are contrary to nature as to make riuers spring forth in the tops of mountaines and fountaines in the middest of the plaine and pooles in the desert But why promiseth hee these things Lest the Iewes might thinke the way to be stopped vp against them in regard of their returning home because that great and spacious wildernesse was betweene them and it wherein passengers were wont to bee parched with the heat of the Sunne and left destitute of all necessaries Thus then the Lord promiseth plentie of vvaters and all other prouision needfull for their iournie These things were accomplished when the Lord turned the captiuitie of Zion but much more perfectly when he conuerted the whole world vnto him by the Gospell of our Lord Iesus Christ from whom flowed waters in great abundance Ioh. 4.14 7.37 38. 39. which were shed abroad throrowout the earth to quench the thirst of poore forlorne sinners Then there was such a change as men could by no meanes conceiue the reason of it in their vnderstandings Vers 20. Therefore let them see and know and let them consider and vnderstand together that the hand of the Lord hath done this and the holy one of Israel hath created it HOwsoeuer God shewes himselfe wonderfull in all his works God shewes his admirable power in nothing more then in the redemption of his Church yet when the matter concernes the restoring of his Church it is then that he manifests his admirable power principally so as he makes euery one astonied at it We haue seene heretofore and it will be repeated againe hereafter that by bringing the people home from captiuitie the Lord left such a testimony of his power therein as shall be memorable to the worlds end and the Prophet in effect saith as much here Now because we are either dull or carelesse in considering the workes of God or heede them not as we should The cause why the Prophet repeats one thing often therefore they easily slip out of our mindes and this is the cause why he repeates one thing so often For wee still stand muzing rather vpon things of nothing
saluation euen in the midst of corruption Albeit then that he was able to bring forth a new Church without paine or trauaile yet to the end his grace might the better appeare in such a birth it is not without cause that he attributes the cry of a trauailing woman vnto him But for as much as this similitude might diminish somewhat of Gods power and maiestie the Prophet ioines the other affection withall for touching his loue God as touching his loue resembles a mother but as touching his power a lion hee resembles a mother but touching his force and power he is like a lion Vers 15. I will make waste mountaines and hilles and dry vp all their hearbs and I will make the floods Ilands and I will dry vp the pooles THe Prophet meanes that all the munitions which animated the wicked to retaine these poore captiues could not hinder the Lord from setting them at libertie It was needfull this should be added to the former For when we see the wicked armed in a manner with inuincible power wee then tremble and haue much a doe to apprehend Gods power so farre as to continue stedfast in our confidence Isaiah therefore insists vpon this point signifying that neither men nor munitions can resist the Lord when he is minded to deliuer his chosen In a word hee shewes that the change shall bee such that those who were the strongest before shall be broken to peeces and shall gaine nothing by resisting of him This I take to be the natiue sense of these words so that it is needlesse to stand descanting subtilly vpon them any longer as some do who expounding these things allegorically thinke that mountaines and hilles signifie Cities hearbs the men which dwell in them But why should we follow such sophistries seeing the Prophet onely shewes that God is powerfull enough to fulfill his promises and to deliuer his Church because hee can easilie surmount all stumbling blockes that shall be laid before him This sentence therefore answers to other prophecies which we haue seene heretofore where Isaiah teacheth that Gods power is not tied to second causes when he is determined to preuent the enemies of their purpose but goes thorow with his worke after a wonderful fashion Gods power not tied to secōd causes and breakes downe all impediments which seemed to shut vp his passage Vers 16. And I will bring the blind by a way that they knew not and leade them by paths that they haue not knowne I will make darknesse light before them and crooked things straight These things will I doe vnto them and not forsake them HAuing shewed that the force of the enemie could not hinder God from deliuering his people he goes on with that consolation which hee touched in the 13. and 14. verses Now he calles them blind Who they be that the Prophet calles blind which know not what way to turne them nor which way to runne by reason things goe so crosse and aukward with them In a word such as see no issue but bottomlesse gulphes ready on all sides to swallow them vp for euen as the way seemes plaine and smooth whilest things doe indifferently prosper so in aduersitie but especially when all is darkened with sorrow when all hope is gone and death it selfe presseth hard vpon vs wee stand then like amazed creatures The Prophet teacheth therefore that when all things are desperate then euen then is the time and houre in which wee should most of all expect succour and helpe from the Lord. The time in which wee ought chiefly to expect help from God It is good for vs sometimes to be broght into straits It is sometimes also very requisite that we bee brought into straits so as no euasion be left vs that we be sometimes put to our shifts and pressed on euery side yea to be left starke blind in regard of the sight of any outward meanes Why so That we may learne to depend vpon the onely helpe of God and to rest our selues quietly in him For as long as we can see any leaning stocke or are able to catch hold of any stay bee it neuer so little vpon that we set our whole hearts and thus it comes to passe that wee are carried hither and thither and vtterly neglect the remembrance of Gods wonted fauour Would we be assisted and succoured then in our aduersities Truly wee must content our selues to be blind then that is to say we must turne our eies from beholding things present and keepe our reason short that we may onely rest vpon Gods free promises I grant this blindnesse will not be very pleasing to vs and that therein the imbecillitie of our iudgements may be therein easilie discerned yet ought wee not therefore to flee it much if we wiselie consider the fruit that redounds to vs by it For is it not better to be blind and to bee led by Gods hand then to see with both eies and to plunge our selues into vnauoidable dangers He confirmes this in promising to turne darknesse into light Be it then that we perceiue not so much as one sparkle of light in our afflictions yet must wee not despaire of Gods helpe but vse it rather as a meanes to trust more confidently in Gods promises then euer we did before for God will easilie change our darknesse into light hee will soone make crooked things streight and leade vs in the way that we may boldly walke therein without stumbling But in the meane while let vs know that these things are onely promised to the faithfull that put themselues into Gods custodie and are contented to be gouerned by him in a word to such as being acquainted with their owne dimnesse of sight doe willingly content themselues to follow such a leader waiting in the darknesse of their affliction for the light of his countenance for to such onely hee reacheth forth his hand Let vs cleaue fast therefore to his promises and not imitate the wise men of this world who will walke by their own light whether he will or not or will wander in vnlawfull deliberations Vers 17. They shall be turned back they shall be greatly ashamed that trust in grauen Images and say to the molten Images Yee are our Gods BY this we euidentlie see to whom the former doctrine belonged for now he distinguisheth Gods seruants from Idolaters As if he should say The Lord wil leade his people but in the meane while those that trust in grauen Images shall be ashamed As if he should say the choice is here set before you either by grace to be saued or miserablie to perish For all such as put their confidence in Idols shall surely perish but those that rest vpon Gods word and promise shall assuredly be saued I grant they must suffer many and tedious afflictions yet they shall not be ashamed nor confounded for God in the end will shew that this difference which he puts betweene them that trust in him
and those that trust in Idols was not in vaine Moreouer it is very certaine that by the two marks which he here expresseth Two marks to discerne Idolaters by all Idolaters are meant who fix their hope in any thing but in God For albeit they bow not before their Idols yet in attributing vnto them I know not what diuinitie they take that glorie from the only true God which to him belongs for the principall part of Gods seruice stands in faith and prayer both which the Prophet expresseth in this place But it may be demanded Quest whether they were so blockish as to say to a block Thou art my God For the most superstitious haue confessed that God was in heauen neither haue they bin so grosse as to attribute a diuine nature directly to wood or stone it seemes therefore that Isaiah makes them more sottish then they are Ans I answere that all Idolaters attribute that power to their Images which belongs to God All Idolaters attribute that to Idols which belongs to God albeit they acknowledge him to be in heauen for when they trot so fast after their puppets and Idols to whom they make and pay their vowes doe we not euidentlie perceiue that they giue that to them which only appertaines to God It is in vaine then that they labour to colour and cloake brutishnes for they make gods of wood and stone and in thus doing offer extreame violence to the Lord. The Prophet therefore hath not ouershot himselfe neither hath he framed a false accusation against Idolaters because their owne vvords doe sufficientlie testifie the same to their faces when they call their Idols and Images gods Yea let it be granted that they be not heard to pronounce any such words yet their madnes may easily be discerned in that they thinke God can neither heare nor help them vnlesse they prostrate themselues before a senselesse stock and mumble vp a certaine stint of prayers before it Now these things are thus vttered to let all know that none can be saued but he which shall trust in God only Vers 18. Heare yee deafe and yee blinde regard that yee may see HE takes blinde and deafe here in a contrarie sense to that in the sixteenth verse where by this similitude he noted out those who were so destitute of counsell and ouerwhelmed with the weight of afflictions that it depriued them of all sight For by blind Blind in this place he meanes such as did shut their eies against the cleare light and would take no knowledge of Gods works By deafe Deafe those that vvould not heare but rather delighted to lie snorting in the filthines of their ignorance He condemnes here therefore the blindnes of the Iewes or rather of all men as I take it A generall blindnes and deafnes gone ouer all men For although it be true that he reprocheth the Iewes to be blind euen in seeing and deafe whilest they heard yet this also doth in part belong to the Gentiles to whom he manifested himselfe by the creatures ingraued in their minds and consciences the knowledge of himselfe and to whom also he had and should make knowne his admirable works In that he calles for audience then he giues them to vnderstand that the only cause which hinders them from comprehending Gods truth and power is their owne deafnes and blindnes mixed with a malicious vnthankfulnes For he is not wanting in giuing them sufficient testimonies of his power neither is he negligent in teaching them familiarly enough but the fault is in themselues in that they applied not their hearts to instruction nor to meditate in his word no nor yet to behold his wonderfull works so as euery one wittingly shut their eies and therfore the Prophet shewes that all the fault rested in themselues if they saw not Gods power Vers 19. Who is blind but my seruant or deafe as my messenger that I sent who is blinde as the perfect and blinde as the Lords seruant ALl expositors almost doe expound this verse as if Isaiah mentioned the outrages which the wicked are wont to belch out against the Prophets For they cast the seruants of the Lord in the teeth with the things which they haue reproued and condemned which such companions as they can not indure As if they should say Who are they I pray thee whom thou accusest of blindnes The misinterpretation of this place and and who are they thou callest deafe Take it hardly to thy selfe We know none so blinde as thou art They thinke then that it is as much as if the Lord complained thus of the Iewes I see very well that you esteeme my Prophets for no better then blinde and deafe But we shall by and by see that this interpretation sutes nothing at all with the scope of the text for the Prophet shewes afterwards why he calles them blind to wit because they saw many things but kept them not Now this can not any way agree to the Prophets let vs therfore follow the pure and natiue sense Isaiah before condemned all men of blindnes but the Iewes especiallie because they inioyed those meanes whereby they might haue a clearer sight then any others The right interpretation for they had not only that glimmering which was cōmon to all nations but had also the word sounding in their eares by which the Lord fully manifested himselfe vnto them Though the whole world besides then was blind yet these should haue had eies to see and know the Lord in regard they had the doctrine as a burning lampe to giue light vnto them Besides hee speakes to these afterwards in the sixtie Chapter Rise vp Ierusalem and bee bright for the darknes shall couer the whole earth but the Lord shall giue thee light Because the Iewes then were blind in so cleere light therefore he taxeth them by this particular reprehension As if hee should say I striue but in vaine against those which are far off from mee neither doe I much maruell at their blindnesse but this is strange that such a thing should befall my seruants who haue the cleere light shining before their eies I am as one astonished to see them deafe who haue the word continually sounding in their eares The things I teach them are so plaine and euident that the very blind and deafe may in a manner vnderstand them but alas I speake to them in vaine for I thinke there is not a more brutish and sottish people to bee found To be short whereas they should haue had the quickest sense of hearing and seeing they were the worst of all Whom I sent Isaiah descends by degrees from all men in generall to the Iewes in particular then to the Priests which were the lights of the world as it were for it was their office to interpret the Law The Priests to walke before others in a good example of life and to shew vnto them the high way to heauen Their
praise Although the Prophets meaning be as I haue said to shew that the people should be deliuered in regard it neerely concerned Gods glorie yet from this place we also learne The end of our election vocation that the end of our election is the setting forth of Gods glorie in all things I grant that the reprobates are instruments of this glorie but it shines in a farre diuers sort in vs for we are chosen as S. Paul saith that we should be holy and without blame before him in loue Exod. 14.4 and 17.18 and he hath also predestinated vs to adopt vs in himselfe by Iesus Christ according to the good pleasure of his will to the praise of the glorie of his grace Election wherewith he hath freely accepted vs through his beloued Ephes 1.4.5.6 Hereunto appertaine the words of Peter where he saith We are a chosen generation and that vve should shew forth the vertues of him vvho hath called vs out of darknes Vocation into his maruelous light 1. Pet. 2.9 And Zacharie sings That we are deliuered out of the hands of our enemies to serue our God in holines and righteousnes before him all the daies of our life Luk. 1.75 Here ye see the end then both of our election and calling which is that we being consecrated and set apart for Gods vse as it were wee might praise and honor him as long as wee haue any being in this world Vers 22. And thou hast not called vpon me ô Iacob but thou hast * rather wearied me ô Israel WIth this priuie rebuke he confirmes that which was said in the former verse God saues none for his merits sake to wit that the merits of the people had no way moued him to deale so graciouslie with them This deliuerance therefore was to be ascribed to his free goodnes For proofe The proofe hereof he saith Thou hast not called vpon me vnder which word he cōprehends the whole seruice of God This phrase Called vpon me expounded whereof prayer was a principall part And thus he takes a part for the whole according to the vsuall maner of the Hebrues Now the Lord manifests it sufficientlie in other places that Inuocation is a speciall part of his worship Prayer a speciall part of Gods worship for hauing said in the fiftieth Psalme that he reiects sacrifices and ceremonies he presentlie addes Call vpō me For this cause the Scripture mentions this exercise of prayer when it notes out the marks of Gods worship For Moses minding to shew that the same was againe restored saith that then men began to call vpon the name of the Lord Gen. 4.26 I take the particle Ci in the second part of this verse for a coniunction aduersatiue thus God require◠a willing obedience Psal 110.3 But thou hast rather wearied me Others translate For thou hast trauailed as if he should say Thou hast done that which I commanded thee vnwillingly which comes all to one For as the Lord requires obedience so would he haue his seruants to performe the same cheerfully and readily Hee loues a cheerfull giuer as the Apostle saith 2. Cor. 9.7 but those that serue him by halues or by constrains cannot properly be called his seruants neither doth he accept of them nor of such seruices To shew then that the Iewes had not worshipped as they ought to haue done hee saith they did it vnwillinglie If any had rather haue it an exposition of the former member and so translate it thus Thou hast not called vpon me O Israel because thou hast yeelded me but a forced and constrained seruice I gainsay him not because the difference is not great as touching the sense Yet if it be taken as I haue translated it I thinke it is neerer to the Prophets meaning and the opposition containes also in it a rendring of the cause Will we haue our seruices acceptable vnto God then The vse let vs yeeld him a frank and willing obedience Vers 23. Thou hast not brought me the sheepe of thy burnt offerings neither hast thou honoured mee with thy sacrifices I haue not caused thee to serue with an offering nor wearied thee with incense SOme may demād why the Prophet should thus reproch the Iewes Obiect seeing it is apparent that they were very diligent in offering sacrifices according to the ordinances of the Law Some refer this to the captiuitie during which time they could offer no sacrifices though they had bin willing so to haue done Why so Because it was vnlawfull to offer them any where but in Ierusalem Ans for which respect their sacrifices could not be acceptable vnto God But I rather take it as a generall reproch for whilest the people had opportunitie to sacrifice yet they could alleadge no merit nor worthinesse as if God had been any way beholding vnto them for the same for there was neither faith nor obedience to bee seene in their sacrifices But faith God lookes rather to our faith and obedience then to our sacrifices as we know and obedience are things which God chiefly lookes vnto without which nothing we doe is or can be pleasing in his sight They wanted therefore integritie of heart their hands were full of blood they were wholly defiled with robberies and deceit iustice and equitie was banished far from them Albeit then that they brought their beasts euery day vnto the Temple and offered them there yet hee rightly affirmes that they offered none of these things to him because God accepts of no sacrifices which are separated from the truth and so offered them to another and not to him for all he required was that by these outward meanes his people should exercise their faith and obedience But these being wanting what worth was there in the sacrifices Hence wee gather that the Prophet speakes here of no new thing but continues that which hee began to teach in the former verse to wit that hee reiects all hollow and seruile seruices Vers 24. Thou boughtest me no sweet * Or caneh sauour with thy money neither hast thou made me drunke with the fat of thy sacrifices but thou hast made mee to serue with thy sinnes and wearied me with thine inquities BY the word Caneh he meanes that wherewith they made the precious ointment which was seldome vsed High Priests The Tabernacle The Arke The Instruments as is recorded in Exod. 30.25 For therewith were the high Priests the Tabernacle the Arke of the couenant with the instruments thereunto appertaining annointed Hee saith then Albeit thou shouldest lay forth thy money to buy me of that odoriferous ointment thou shalt but spend it in vaine if thou lookest that I should accept of it For all their labour was lost because they aimed not at the right marke God esteemed none of all these ceremonies as long as they were separated from faith and the vprightnesse of the heart and a pure conscience Where he
yet hee commands them not to cast away their confidence because their certaine and full redemption is in his hands and yet they were heerein to looke farre aboue the reach of humane reason This therefore is a very excellent place We must not cease to belieue though God for a time deferre his promise out of which we may gather how carefully we ought to beleeue God when he speakes albeit he doe no forthwith accomplish that which hee hath promised but suffers vs to languish vnder afflictions a long time Some translate the word Veze Contemned others Contemptible which I approoue of But this augments the miserie of the people when the Prophet calles them despised * Or in himselfe in soule for many are despised of others who notwithstanding are worthy of honour in regard of the graces wherewith they be indued or being puffed vp with pride cease not with an higher contempt to treade vnder their feete the contempt of others But Isaiah affirmes that the Iewes are not more despised and contemptible in the eies of others then they are in their owne Thus then hee notes out an exceeding ignominie and low estate therewithall comprehending the affliction of the Spirit to teach them that God shall come in fit time to succour them when they shall be throughly humbled I see no reason why some haue changed the number in the word nation seeing the Prophet vseth the singular number Goi it being certaine that he addresseth his speech to the posteritie of Abraham Afterwards he cals them seruants of rulers as if he should say that mightie tyrants oppressed them for by the word Moschelim he meanes those that haue so much force and power that it is an hard matâ—er to escape their hands When he saith that Kings shall see he speaks in high and glorious termes of the deliuerie of his people but in the meane while hee is contented they should bee tried in the furnace to proue their faith and patience for where were the triall of faith if God should forthwith giue that which he hath promised as we said before In the word Princes there is a repetition much vsed among the Hebrewes But we will speake it thus shortly Kings and Princes shall see they shall arise and bow downe By the verbe To bow downe he expounds what he meant by arising for wee rise vp to giue honour The summe is that the greatest Princes of the world shall bee awakened to confesse that the restauration of the Church is an excellent worke of God and worthy of respect and reuerence Because the holy one of Israel who hath chosen thee is faithfull See the cause of this great astonishment touching the honour which Princes shall performe to God to wit because they shall acknowledge his faithfulnesse and constancie in his promises God would not be held to be faithful by a bare imagination but from good experience For the Lord would not be acknowledged faithfull from a bare and naked imagination but from experience it selfe to wit in the preseruation and protection of his people whom hee hath adopted Hence therefore let vs learne not to iudge of Gods promises by our present estate but by his truth and faithfulnesse so as when we perceiue nothing but death and the graue to compasse vs round yet wee may remember this sentence by which the Lord calles vs to him euen the vile and contemptible 2. Cor. 7.6 Hence also wee are to consider how glorious and admirable a worke the deliuerance of the Church is in that it constraines Kings be they neuer so proud thinking nothing be it neuer so excellent worthy to behold them to behold to admire yea and to honour and reuerence the Lord whether they will or no. This new and extraordinary worke then is heere greatly recommended vnto vs in this behalfe For not to mention ancient histories by what meanes hath God deliuered vs out of that wofull tyrannie of Antichrist Truly wee were as those that dreame as the Psalmist saith Psal 126.1 especially if wee doe but seriously consider of the thing it selfe for the Lord hath wrought a miracle in bringing vs to doe homage vnto Christ In the end of the verse the Prophet repeates that which he touched before to wit that this people were set a part to bee the Lords But in election we must seeke the beginning of sanctification for the people were the holy inheritance because God had vouchsafed of his meere grace to chuse them Isaiah then means that secret will of God from whence sanctification flowes that Israel might not thinke they were chosen for their own deserts As if he had said The Lord which hath elected thee shewes that thou art so indeed by the effects As wee ought then to acknowledge Gods faithfulnes and truth in our saluation so must we attribute this saluation only to our free election And yet it behoues euery one that will partake in so great a benefit Neither truth nor saluation out of he Church to be a portion of the true Israel that is to say of the Church out of which there is neither truth nor saluation to be found Vers 8. This saith the Lord in an acceptable time haue I heard thee and in a day of saluation haue I succored thee and will preserue thee and giue thee for a couenant of the people that thou mayst raise vp the earth and obteine the inheritance of the desolute heritage FRom this verse we may yet more clearely gather that which we haue handled in the beginning of this Chapter to wit that the Prophet so speakes of the whole body of the Church that he begins at the head thereof And this as I haue said ought to be well obserued for the expositors haue bauked it and yet without it we shall not be able to make these verses to cohere S. Paul plainly shewes this in applying this very sentence to the whole Church 2. Cor. 6.2 But yet that which followes I vvill giue thee for a couenant of the people sutes to none but Christ only How shal we make these things agree then To wit if we shall consider that Christ is not so much his owne as ours Christ not so much his owne as ours For he was not borne neither died be nor rose againe for himselfe He was sent for the saluation of his people He seeks nothing at our hands for he stands in neede of nothing Thus then God makes his promises to the whole Church and Christ who is as it were the suretie or pledge betweene both receiues these promises and procures nothing to himselfe by them but altogether for the Churches behoofe for whose saluation he was sent He speakes not then of Christ as singling him out by himselfe but as of one that is ioined and made one with his Church for euer It is an inestimable fauor then which the father shewes vs when he heares his sonne for our sakes yea that he directs his speech to
conclusion which hee touched in the two former verses namely that the people should in the end bee deliuered by the Lord who will not be found contrary vnto himselfe For if hee hath redeemed their fathers and if hee hath alwaies assisted his Church in former times he will neuer suffer their successors to be ouerwhelmed whom he hath adopted We are diligently to obserue the verb Shall know for the knowledge of the name of God consists first in reiecting all superstitions secondly to know him in his word which is his liuely image and thirdly by his works We must not forge a god after our owne fantasies lusts but so comprehend him as he hath manifested himselfe vnto vs. Thus the Lord concludes then that he will effectually assist and accomplish whatsoeuer hee hath promised that the people may know their expectation is not in vaine and may heereby bee more and more confirmed in the knowledge of his name But we must remember what we haue said heeretofore touching that experimentall knowledge Experimentall knowledge which subscribes to the authoritie of the word Moreouer Gods speaking is to bee referred to his promises and his presence to his actuall power As if he should say Albeit you heare nothing now but the sound of words in which I promise you things almost incredibe yet heereafter you shall see the performance thereof for I purpose really to act that which I haue promised Hence we may gather a generall doctrine namely The promises and the execuâ—ion thereof inseparably knit together that the promises and the execution thereof are knit together with an inseparable bond As oft as Satan then solicites vs to distrust as if God had quite and cleane reiected vs let vs remember this point and let vs trust boldly in the name of our God who neuer promiseth ought in vaine and if it falles out that he performes not the same forthwith yet he will doe it in conuenient time Vers 7. How beautifull vpon the mountaines are the feete of him that declareth and publisheth peace that declareth good tidings and publisheth saluation saying vnto Zion Thy God raigneth THe Prophet confirmes the faithfull againe in the certaintie of Gods word Another confirmatioÌ„ First to giue them certaine assurance of being restored to their first freedome and next that hee might in the meane while sustaine their hearts in good hope during this sore bondage Hee speakes elegantly in the commendation of this message that the faithfull might content themselues in this calamitie with the offer of the hope of their saluation to come For indeed they were to imbrace this consolation propounded vnto them that being fortified therewith they might quietly and patiently expect an happy issue of the promise That the faithfull then might bridle their desires by patience he adornes the vvord of God vviâ—h excellent titles As if hee should say Can you be so vnthankfull as not to content your selues with this inestimable treasure of God word which brings so many commodities with it Will you let loose the raines to yourâ— vnbridled affections Will ye indeed complaine of God For his meaning is to call backe the people from their diffidence who were ouercarried through diuers allurements and would not rest securely vpon the truth of Gods word For this cause hee extolles the excellencie of his doctrine and shewes that the Lord will giue much more by it then wee can aske or thinke Besides it is plaine that hee speakes not heere of euery kind of doctrine but of that onely which is fit to yeeld consolation Hee shewes then that the seete of such as bring glad tidings from Gods mouth are pleasant and desirable Why so Because this consolation serues not onely to asswage our sorrows but brings with it inestimable ioy for he speakes heere of the doctrine of saluation and therefore he saith that by it peace good tidings and saluation is published By the word peace hee vnderstands an happy and prosperous estate but wee haue heeretofore intreated at large touching the signification of this word Saying to Zion c. Hence we gather what the beginning of this doctrine is which Isaiah publisheth and what it is wee ought principally to desire namely that the kingdome of God may be established amongst vs for if he reigne not all things must needes fall to ruine and so by consequence our estate must be miserable As on the contrary the onely way to saluation is when God vouchsafes to take the care of vs and it is also the meanes whereby wee obtaine peace how confused or desperate soeuer things otherwise are Let vs also remember that this message appertaines to Zion that is to say to the church For what haue the prophane and ignorant sort to doe with it The Apostle Saint Paul alleageth this place Rom. 10.15 to prooue that the preaching of the Gospell is of God and not of men and that it is hee who sends the Ministers which bring the glad tidings of saluation Now he vseth this gradation Whosoeuer shall call on the name of the Lord shall bee saued but vve cannot call vpon him vvhom vve know not Faith giues praier entrance For what giues praier entrance but faith by which hauing imbraced God for our father we may familiarly discharge all our cares into his bosome But whereupon is this faith grounded Vpon the doctrine of the Gospell whereby the Lord manifests his loue vnto vs and for this end vseth the labours and ministry of men In conclusion therefore the Apostle addes that none is fit to preach this word vnlesse he be sent of God But it seemes as if Saint Paul wrested these words of the Prophet Obiect to serue his owne turne for hee speakes not heere of Gods sending forth of Ministers but rather how welcome their comming ought to be vnto vs. Ans I answere that the Apostle hath held this resolued principle namely that we must desire none but such as are sent of God But from whom comes this saluation Comes it from men No such matter for a benefit so excellent can come to vs from none but God himselfe He rightly concludes then that this saluation proceeds from God and not from man Vers 8. The voice of thy watchmen shall bee heard they shall lift vp their voice and shout together for they shall see eye to eye when the Lord shall bring againe Zion A continuation of the former confirmation HE continues on his speech shewing that the restauration of the people shall be such as the messenger shall boldly publish it By the lifting vp of the voice he signifies the same that he spake of before touching these words vpon the mountaines for the thing shall not be done in a corner but it shall be so manifest and apparant that all shall be smitten with astonishment Those who speake of things doubtfull mutter them out betweene the teeth and dare not lift vp their voice but this shall be no perplexed or doubtfull
peace before Pilats iudgement seate Mat. 27.12.14 though hee might haue pleaded his iust defence But in regard hee had bound himselfe to suffer for vs hee willingly submitted himselfe to an vniust iudgement vvithout muttering one vvord that wee vvith full mouth might reioice in being freelie iustified by faith and so acquited from the righteous sentence of our condemnation And heere also by the way wee are exhorted to patience and meeknes Christs patient suffrings our example that by Christs example wee may be readie to indure reproches iniuries wounds and torments for his sake In which sense Saint Peter alleageth this place 1. Pet. 2.22 23. shewing that wee ought to be conformed to our head Christ that so wee may follow him in patience and modestie In the word lambe there may bee an allusion to the sacrifices vnder the Law For the further explication of this and the verse following reade his Comment vpon Act. 8.32 33. in which sense hee is called the Lambe of God Iohn 1.29 Vers 8. Hee was taken out of prison and from iudgement and who shall declare his age For hee was cut out of the lande of the liuing for the transgression of my people was hee plagued THis place is diuersly expounded Some thinke the Prophet prosecutes the argument which he beganne to handle Hauing spoken of christs death he passeth to his resurrection vers 6. namely that Christ was smitten with Gods hand and afflicted for our sinnes The Greeks translate And in his abasing his iudgement appeared Others He was lifted vp without delay Others expound That he was lifted vp vpon the Crosse that is to say Christ was led to the place of execution immediately after his apprehension For mine owne part I rather agree with those who thinke that the Prophet passeth now to the glory of his resurrection hauing before spoken of his death and by this meanes meant to meete with mens perplexed thoughts which might trouble and greeue the hearts of many For when wee see nothing but stripes and shame we remaine astonished mens natures abhorre such spectacles The Prophet then teacheth that Christ was lifted vp that is to say deliuered from prison and from iudgement or condemnation and afterwards was exalted into a soueraigne degree of honour lest any should iudge that hee was ouercome or swallowed vp by this horrible and shamefull kind of death Truly hee triumphed ouer his enemies in the midst of death it selfe yea he was so condemned of it that now himselfe is ordained the soueraigne Iudge of all as it well appeared in his resurrection Isaiah then keepes the same method that Paul doth who hauing in Philip. 2. spoken of Christs humiliation euen to the death of the Crosse Pauls method agrees with Haâ—â—hs in this place addes that for this cause he vvas aduanced to an high exaltation hauing now obtained a name vnto which euery creature in heauen earth and vnder the earth must bow their knees and yeelde their obedience As touching the exclamation following it hath been racked and rent by diuers expositions The ancient Fathers abused this place to confute the Arians Aâ—ians Heretikes must be conuinced not with shewes but with plaine euidenc s of truth who denied the eternall generation of Christ But they should haue contented themselues with plaine and manifest proofes of the holy Scriptures that so they might not haue made themselues a scorne to heretikes who by this meanes oftentimes take occasion to grow the more impudent for they might haue replied that the Prophet had no such meaning Chrysostom referres it to Christs humanitie because he was miraculously coÌ„ceiued in the virgins wombe without the vse of mans helpe but he roues farre off from the Prophets meaning Chrysostom Some others thinke that the Prophet cries out vpon them that crucified Christ And some againe refer it to the posteritie which should succeede to wit that Christs linage or of-spring should greatly increase though himselfe died But seeing the word Dor signifies Age or lasting I doubt not but he speakes of Christs age namely that notwithstanding the sorrowes wherewith he was ouerpressed hee shall not onely be freed from them but shall also haue a florishing age Psal 102.24.27 yea such a one as should indure for euer For hee shall not resemble those that are deliuered from death and yet must die neuerthelesse afterwards because hee rose againe to liue eternally For as S. Paul saith Rom. 6.9 Hee can die no more Christ can die no more death can haue no more dominioÌ„ ouer him And yet we must remember that the Prophet not onely speakes of Christs person but comprehends vnder it the whole body of the church which must neuer bee separated from her head A note touching the perpe uitie of the Church Wee haue heere then a notable testimony touching the perpetuity of the church for as Christ liues for euer so will he not suffer his kingdome euer to perish Iohn 14.19 In the next place wee are to appropriate this immortalitie to euery member in particular For he vvas cut off It may seeme strange at the first blush that the death of Christ should be the cause and vvel-spring of life But in regard hee indured the punishment due to our offences all the ignominie which appeared in the Crosse ought to bee laid and charged vpon vs. And yet in the meane while we may see a wonderfull goodnesse of God shining in Christ who hath so manifestly discouered his glorie to vs that we ought to be carried into a wonderfull admiration of it For this cause hee once againe repeates that he was plagued for our transgressions that wee might diligently consider how he suffered for vs and not for himselfe for he bare the torments which wee had deserued and should for euer haue borne them had not this ransome and satisfaction come between Let vs acknowledge then that the fault is ours whereof hee bare the punishment and condemnation by offering himselfe to his heauenlie Father in our name that in his condemnation wee might receiue our absolution Vers 9. And hee made his graue with the wicked and with the rich in his death though he had done no wickednesse neither was any deceit in his mouth SAint Ierom translates And hath giuen the wicked for buriall Saint Ierom. as if the Prophet spake of the punishment whereby the Lord will auenge himselfe of those which crucified Christ But he rather speakes of Christs death Christ seemed to be buried as it were in the hands of the wicked and of the fruits of it and toucheth not this vengeance Others thinke that the particle Et signifies As and they translate Hee hath made his graue as that of the wicked Some againe translate VVith and by the rich vnderstand Ioseph of Aremathea in whose sepulchre Christ was buried but this exposition is constrained Where he addes and to the rich I thinke the singuler number is put for the plurall
her forlorne chiefly in respect her roote lay hidden That she might sprout a fresh then the Prophet saith that God will play the husband man namely in replanting that which was withered after it was plucked vp by the rootes In a word hee signifies that the deliuerance of the Church out of this miserable seruitude shal be an admirable worke of the Lord and not of men in regard she shall be raised vp as it were from death And truly that which belongs to the heauenly life is not giuen vs by nature nor obtained by our industry but flowes vnto vs and proceedes from Gods free bountie Euery one of vs also oght to apply vnto himself in particular that whcih is here said of the whole Church in generall for we were planted of God before the foundations of the world Eph. 1.4 and afterward incorporated and called to the end we might haue assurance of our election and plantation The wicked were neuer planted of God and therefore Christ pronounceth that those whom his heauenly Father hath not planted shall be plucked vp Mat. 15.13 To cōclude the end wherefore we be planted The end why we are planted is by and by added namely that wee might set forth the praise of God and tell of his wonderfull workes as we are taught verie well by Paul in Eph. 1.12 And by Peter in his first Epistle Chap. 2.9 Vers 22 A little one shall become as a thousand and a small one as a strong nation I the Lord will hasten it in due time HE confirmes that which he hath alreadie said A confirmation of that which was said before namely that albeit they were few in number yet the Church of God should bee plentifully replenished with people When the Prophet foretolde these things there were great multitudes of people but in short time after they were so diminished that the remainders were very few as we haue seene in the first and tenth Chapters yet this small number saith he shal so increase that in processe of time it shall become an infinit people of great power Let vs know then that whatsoeuer was said vnto the Iewes in this behalfe Vse is also said vnto vs at this day For howsoeuer we be but a poore handfull of people and seeme to bee neere our vtter ruine yet the Church cannot perish but shall grow and increase to a great multitude because it is the planting of God vers 21. which we must not esteeme of by outward appearances nor by the force or multitudes of men I the Lord. Now the Prophet shews to what end all his former speeches haue tended namely that we should not resemble God vnto men whose counsels and indeuors easilie vanish and come to nothing If they would take vpon them to alter the state of the world or of a kingdome alas they could doe nothing but the Lord can change all these things in a moment He speakes not then of an ordinary gouernment but of a rare and admirable worke whereby the Lord will deliuer and multiply his Church In the end of the verse he promiseth to hasten the accomplishment of this worke but he addes a particle that is worthy to bee noted touching the time of the Church For the relatiue is in the feminine gender so as they who refer it vnto God are deceiued And those who translate In his time are the cause of this error in regard this word His is ambiguous The Prophets meaning is that there is an appointed time set in which the Church should be deliuered And thus hee exhorts the faithfull vnto patience that they should not fall away but rather depend vpon the vnchangeable decree of God who hath skill enough to dispose of the moments of times First of all thē he notes the fit time wherein it shall be most for the Churches profit to be deliuered We cannot iudge of this for we would haue God doe that which hee hath promised out of hand and if he foreslow the time we storme But he defers for our good in respect that the fit time is not yet come Afterwards he speakes of hastening because we imagin that the Lord is asleepe or takes his ease when hee deferres And yet hee hastens to execute all things according to that time and season which he alone knowes to be fittest THE LXI CHAPTER Vers 1. The Spirit of the Lord God is vpon me therefore hath the Lord anointed me hee hath sent me to preach good tidings vnto the poore to bind vp the broken hearted to preach libertie to the Captiues and to them that are bound the opening of the prison That which is here said appertaines to Christ as the head and all the Prophets and Apostles as his seruants FOr as much as Christ expoundeth this place of himselfe Luk. 4.18 therefore the interpreters doe without any difficultie restraine it vnto him holding it for a principle that Christ is here brought in speaking as if these things onely appertained vnto him The Iews scoffe at such who inconsiderately haue attributed to Christ alone the things which doe also agree to the rest of the Prophets To speake then what I thinke it seemes to me that this Chapter is added as a seale vnto the former This Chapter is added as a seale vnto the things before going thereby to confirme that which hath been said hitherunto touching the restauration of the Christian Church And that to this end Christ protesteth that God hath anointed him which is the cause that he and that very iustly appropriates this prophesie vnto himselfe in regard hee hath exhibited that to vs clearely and manifestly which others haue taught obscurely Yet this hinders not but that this sentence may in like manner agree to the rest of the Prophets whom the Lord hath also anointed For they spake not in their owne names neither did they execute their offices from their priuate authoritie but they shewed foorth the authoritie and office of Christ to whom it not onely belongs to publish these things but also to fulfill them This place then must be thus vnderstood namely that Christ who is the Prince of the Prophets obtaines the chiefe place among thē and that it is he only who manifests all that which is here mentioned also that Isaiah with the rest of the Prophets and the Apostles are his seruants euery one of them imploying thēselues to the vtmost in preaching and publishing the benefits which we receiue frō him So as that which Isaiah hath said should be finished by Christ wee now see it accomplished by the effects For this cause he hath anointed me This second member was added in stead of an exposition For first it would haue been obscure to vs If he had concealed the cause vvherefore God had giuen him his Spirit but now wee may euidently perceiue his meaning when he shewes the vse thereof namelie that hee exerciseth a publicke office that so hee may not bee taken as some priuate person
because the Prophet speaking of the filthinesse of sinnes comprehends all the Iewes without exception though there were among them many of the true seruants of God But they haue no reason so to doe for he speakes not here of euery one in particular but of the whole bodie in generall which hee compares to filthie cloutes in regard it was trampled vnder feete and extreamelie afflicted Some haue been wont to alleage this place to proue that it is so farre off from meriting any thing by our workes that euen our works themselues are infected and lothsome before God But this seemes as I thinke to be farre from the Prophets intention seeing he speakes not here of all mankind in generall but describes their complaints who being led captiues felt Gods wrath heauie vpon them For which cause they confessed that both themselues and their righteousnesses were like filthie cloutes First of all then he exhorts them to confesse their sinne and to acknowledge their offence secondlie to aske pardon And that the meanes how to obtaine the same is first to acknowledge our miserable and wofull condition and therewithall to confesse that wee therein receiue the iust recompence of our offences Wee all fade This is a very apt comparison which shewes that men wither and wanze away as soone as they feele Gods wrath Which point is notablie described in Psalm 90.5 and 103.15 and in chap. 40.6 We are rightly compared to leaues then because our iniquities are the winds which carrie vs away Vers 7. And there is none that calleth vpon thy name neither that stirreth vp himselfe to take hold of thee for thou hast hid thy selfe from vs and hast consumed vs because of our sinnes THe Prophet confirmes that which was said before A confirmation of the former sentence For hee admonisheth the faithfull to acknowledge that they are worthie of such a reuenging hand of God how sharpe and seuere soeuer it seemed Now he mentions some capitall sinnes And because it had bin too long to haue stood deciphering them out one by one he strikes at the roote it selfe and saith that Gods seruice vvas contemned Vnder the word Jnuocation hee comprehends the whole seruice of God according to the vsuall phrase of the Scriptures For the principall part thereof is that wee call vpon God thereby testifying that our whole trust is in him It is very certaine that prayers and vowes were alwaies in vse among the Iewes but because they wanted the affection of the hart and that it was farre remote from God therefore he esteemed none of these fained deuotions Which hee yet better explaines in the particle following where it is said that none stirred vp himselfe to seeke God But all of them vanished away and fell to nothing through their owne slothfulnesse First hee shewes that the thing we ought chieflie to desire is that we may be fully conioyned with God For when we are estranged from him it must needes follow of necessitie that all things should turne to our destruction and woe Now by nature wee are exceeding idle and slothfull for which cause we haue need to be quickned vp with the spurre Seeing then that we take pleasure in our carelesnesse it stands vs in hand to hearken aduisedly to the Prophets counsell lest wee become vtterly senselesse Otherwise it will come to passe in the ende that the Lord for his part will disdaine and reiect vs. For the Prophet describes the miserable estate of this people who had no desire at all to take hold vpon God neither was there any meanes left to awaken them vp to a sincere desire of godlinesse And hast consumed vs. They complaine againe that they were ouerwhelmed with the weight of their miseries without being any thing at all relieued or cased by God For Jsaiah propounds these things in the name of the vvhole people and intreates the Lord not to suffer them to languish any longer vnder so great calamities Vers 8. But now O Lord thou art our father we are the clay * Or thou art c. and thou art our * Or former potter and we all are the worke of thine hands After the laying foorth of their miseries they crie for pardon in this and in the verse following AFter they haue bewailed their miseries with which they were almost ouerwhelmed now in plainer termes they desire the Lord to pardon and ease them of their smart and withall doe more boldly professe themselues now to bee his children notwithstanding For it was adoption onely that could raise vp their hearts vnto a liuely hope so as notwithstanding the burthen of afflictions wherewith they were pressed downe yet they ceased not for all that to rest vpon God as vpon a father This order ought to be well obserued for to attaine to a sound and sincere humilitie of heart it is needfull that wee be deiected and laid on all foure as they say But if despaire ensue let vs hasten to this consolation for seeing God hath vouchsafed to elect vs for his children it is our parts to hope that he will saue vs euen then when things shall seeme most desperate and confused Thus then in regard of the free couenant the Israelites protest they are Gods children that they might feele his fatherly good will towards them in such wise that his promises might not be in vaine By way of comparison they amplifie and set forth Gods grace in confessing that they were formed of the clay for they seeke for no excellent matter in themselues only in their originall they extoll Gods mercie who of mire and clay hath bin pleased to create them his children In the second member where God is called their former and the people the vvorke of his hands it comes all to one sense for they whollie attribute vnto God their being and the author of all they had And this is a right acknowledgment God is robbed of his glory whilest men glorie in themselues for God is robbed of his due honor whilest men glorie in themselues be it neuer so little But Isaiah speakes not heere of the common creation of men but of their regeneration for which respect the faithfull are in particular called the workemanship of God Chap. 17.7 and 19.25 and 22.11 and 27.11 and 37.26 and 43.1.15 Ephes 2.10 They heere acknowledge then a singular fauour that God hath done them first in electing them for his people and then in inriching them with so many and excellent benefits Vers 9. Be not angrie O Lord aboue measure neither remember iniquitie for euer loe we beseech thee behold we are all thy people THe people pray that God would mitigate both his vvrath and their afflictions Not that God euer exceeds measure but in regard they should be vtterly ouerwhelmed if he would stand to examine thē to the vtmost They pray then that their paines may be moderated As Ieremiah saith Correct me ô Lord but in iudgement that is to say in measure Ier.