so all generally and euery one particularly might imbrace these promises When hee commands them to lift vp their eies it is to shew that the cause which moues vs to faint is in that we doe not so diligentlie obserue the work of the Lord as we ought but suffer out eies to bee couered as it were with a vaile by reason whereof wee cannot see three paces before vs. Thence also it comes that we can hardly coÌ„ceiue any hope but are euer and anon plunged into despaire when the least troubles arise Now if this bee said of the whole Church let euery man examine his owne heart Vse to vs. and see how subiect he is to this vice and let him euer stirre vp yea awaken his spirits to behold the workes of the Lord and to rest himselfe vpon his promises with his whole heart In that he saith the children of the church shall be gathered the meaning is to bee one bodie with Christ and as one fold vnder one shepheard we must be gathered into one lap of the Church For Christ holds none other to be in the number of his sheepe but such as are ioined into one body by the vnitie of one faith Christ â—â—lds none for his sheepe but such as are made one with him by faith Iohn 10.16 Whosoeuer then vvould bee accounted among Gods children let him be a childe of the Church for as many as are separate from her shall alwaies bee held as strangers before God As a garment or ornament The Prophet shewes wherein the chiefe ornament of the Church consists Wherein the chiefest ornament of the Church consists to wit in hauing many children gathered into her lap by forth and gouerned by the Spirit of God Behold the true beautie behold the glorie of the Church which otherwise is deformed and ill fauoured yea torne and rent in pieces if she be destituted of these ornaments Heereby we see that the Papists haue great skill in discerning of the right ornaments of the Churchâ— for they please themselues in nothing but crucifixes With what ornaments the Church of Rome deckes her selfe paintings images stately buildings gold precious stones and glorious vestments that is to say in bables and puppets fit for little children But the true dignitie and glorie of the Church is all inward Psal 45.13 because it consists in the gifts and graces of the holy Ghost in a word it consists in faith and in good workes Faith and good workes the beauty of the Church Whence it followes that she is then clothed with royall robes when people being knit together by faith doe assemble into her lap and worship God in spirit and in truth Now that this promise might haue the greater weight the Lord addes an oath that he might drawes to credit the same to the end that when the Church as we thinke is at the very pits brinke we should then wait and expect her restauration Which doctrine if euer there were neede of it it is now much more For whither soeuer we turne our eies what see wee else but horrible desolations The vse to vs. What are we to doe then Let vs deliuer our soules from despaire by staying our selues vpon this oath As I liue And let not our small number dismay vs though for that cause the world despiseth and disgraceth vs. No the Lord we doubt not hath his elect scattered heere and there whom at the length he will assuredly gather into his Church Let vs plucke vp our spirits then and lift vp our eies by a true faith that wee may not onely extend our hopes to one age but to many Vers 19. For thy desolations and waste places and thy land destroied shall surely be now narrow for theÌ„ that shal dwel in it and they that deuoure thee shall be farre away HE confirmes that which went before A confirmation of the former sentence but in other words to wit that the change by him promised is in Gods hand who will cause his Church which hath a long time lien desolate and vvaste to be suddenly inhabited againe and that in such wise as the land shall not be large enough to containe so manie inhabitants He vseth a similitude of a Citie broken downe whose walles and buildings are reedified vnto which also the people flow in such troopes that the bounds thereof must be inlarged because the first circuits are too narrow for them all And thus he not onely speakes of the peoples returne from Babylon but also of that restauration wrought by Christ when the Church was not onely spread thorowout Iudea but also thorowout all the quarters of the world Moreouer he addes that succours shall be in a readinesse to defend the Church against her enemies which would molest her with outrages and iniuries These shall not be able to hurt her Why so God will driue them farre away not that the Church had euer any perfect rest in this world The Church attaines not a full rest in this world or could be exempt from all violence of enemies but howsoeuer it be God who still supports the infirmities of his seruants hath alwaies resisted the wicked repressed or vtterly defeated their plots that so the kingdome of Satan might neuer waxe great by the ruines of the Church Vers 20. The children of thy barrennes shall say againe in thine eares The place is strait for mee giue places to me that I may dwell ISaiah goes on with the same argument The same argument still prosecuted and vnder another figure promiseth the Churches restauration Now he compares her to a widow or rather to a wife that is barren to set forth the miserable and desolate condition of this people who were oppressed vnder so many euils that the memory of that nation was in a maner extinct for they were mingled among the Chaldeans who held them prisoners so as they were almost incorporated into one body with them Wee are not to maruell then if he coÌ„pares the church as a barren vvife for shee conceiued no more children in her wombe In former time the Iewes florished but now their kingdome was torne in sunder their power vtterly ouerthrowne and their name in a manner buried in obliuion when they were led into captiuitie Hee promiseth then that the Church shall come forth of these sinkes and that she who now sits solitarie shall returne to her first estate Which is signified by the word againe â—â— for thereby he assures them that God was able to render them that againe which in former time he had bestowed vpoÌ„ them though now for a season he had depriued them thereof Whereas many take children of barrennes for orphelins me thinks it sutes not with the text because widowhood and barrennes is referred rather to the person of the Church And therefore by way of amplification he calles them so who beyond all hope were giuen to her that was a widow and barren Giue place That is to say
while the Prophet shewes that neither his force nor fraude shall be able to let the Lord from destroying both him and his kingdome Furthermore it is not to be doubted but as he here speakes of Satan himselfe so likewise of all his imps Satans imps and instruments by whom he gouerns his kingdome and molests the Church of God Let it be granted that this kingdome be furnished with infinite policies and also with an inuincible power yet shall the Lord easily bring them all to nought Which that we may the better conceiue the Prophet opposeth against them the mightie and sharp sword of the Lord by which it will be no masterie for him to slay his enemie how strong or subtile soeuer he be We are to make account then that we shall euer haue to deale against Satan The Church assailed on euery side with mightie and subtile enemies who like a roaring Lion seekes about whom he may deuoure and the world on the other side being like a Sea in which we are floting vp and downe wherein euery moment diuers monsters assaile vs indeuouring to sinke our ship and to cast vs away neither is there any force left vs by which we may resist them vnlesse the Lord be our helpe And therefore by this description the Prophet meant to set before vs the dangerous estate in which we stand seeing we haue on euery side so many strong and furious enemies being also full of fraud In regard whereof wee should be put to our shifts and vtterly vndone if God preuented them not by opposing his inuincible power against them for our defence Nothing but Gods sword is able to subdue Satans kingdome For this wretched Kingdome of Satan can neuer bee destroied but by the sword of the Lord. But wee are to obserue what he saith in the beginning of the verse to wit In that day For thereby he meanes that God permits Satan to vphold and continue his Kingdome for a time but so that it shall downe in the end as Saint Paul saith Rom 16.20 The Lord will shortly tread downe Satan vnder your feete And thus by this promise wee see Our warfare is not yet accomplished that the time of our warfare is not yet accomplished but that we must fight valiantly till this enemie be wholly subdued who yet will neuer cease to assaile vs as long as we liue albeit he hath bin put to the worst an hundred times Let vs arme our selues then to wage battell with him continually and to beare off the violent blowes wherewith hee will try whether our armour be of proofe or no but that we may not be discouraged let vs alwaies cast the eye of our faith to this day in which all his forces shall be dasht in peeces The epithites wherewith he sets out this Leuiathan in part notes his cunning and subtile policies also in part his open crueltie and thus he lets vs see that his strength is vnable to be matched or ouercome For the word Beriach signifies a bolt or stake of yron vnder which the Prophet by a figure meant to note out a piercing power either in regard of the venomous biting or the violence of Satan The second is drawne from the verbe Akal which signifies to ouerthrow and is to be referred to his ouerthwart and crooked bowings and turnings Vers 2. In that day sing of the vineyard of * Or to the red vine red wine NOw he shewes that all this shall be done for the saluation of the Church Why so Because the Lord prouides for the safetie of all such as he hath once vouchsafed to receiue vnder his protection That the Church then may inioy a sure estate Satan with all his retinue shall be brought to nought And hitherunto tend all the administrations of Gods vengeance vpon his enemies namely to shew that hee hath care of his Church Now albeit the Prophet expresseth not the word Church in this place yet it is euident enough that it is she to whose heart the Lord speakes on this gracious manner Nay this figuratiue manner of speech hath greater emphasis in it then if he had in plaine words called them the people of Israel for in as much as the excellencie of a vine This word Vine hath great emphasis in this place consists chiefly in the placing and planting of it and also depends vpon the continuall dressing of it if the Church be Gods vine we thence gather that she cannot florish but by the continuall course of his daily fauour and blessing vpon her By this similitude hee also expresseth what singular loue and affection the Lord beares vnto her as we haue more fully declared in the fifth Chapter Now he calles it a red vine that is to say very excellent For red wine in the Scriptures signifies excellencie if wee consider other places thereof well Now he saith that this song shall be sung in that day in regard that for a time the Church should bee miserably wasted so as it should become like vnto a desert or a place vntilled But therewithall hee foretels that after this waste she shall be restored and filled with such plentie of excellent fruit that she shall haue ample occasion to sing for ioy Vers 3. * Or I am the Lord that keepes it I the Lord doe keepe it I will water it euerie moment lest anie assaile I will keepe it night and day IN this verse the Lord shewes what care he hath for this vine and what diligence hee vseth in dressing and keeping of it As if he should say I omit no care nor paines that belongs to a good master of a familie who prouidently prouides all things fit for his houshold in due season Now hee not onely shewes what hee will doe when the time of ioy and gladnesse shall come but he also tels what benefits the Iewes had receiued from his hands before that so they might be put in the better hope for the time to come But in the mean while we must supply a close opposition here of the time which is betweene these two for God seemed vtterly to neglect his Church and that in such wise as it became like a desert And hence it was that the vineyard of the Lord was so spoiled and wasted to wit because the Lord left it for a time and gaue it vp as a pray into his enemies hands Whence we gather Our welfare soone decaies if God doe but a little withdraw his hand that our welfare will soone decay if the Lord doe neuer so little withdraw himselfe from vs as on the contrarie that all shall goe well with vs as long as he assists vs. Now he mentions two points wherein the Lord will shew his diligence to wit hee will water his vine continually and will also inclose and watch it that it be not ouerrunne by theeues or wild beasts but may be preserued from all discommodities These two things are chiefly to bee looked
is of great weight also this double repetition I vvill be exalted I vvill arise for we must note the time to which this is to bee referred to wit euen to that in which the Church in mans iudgement was brought to nought for then will it bee soone enough for God to yeeld her succour There is here therefore a comparison of things contrary for hee sets the horrible calamities before the faithfull which should oppresse easily ouerwhelme them had they not been fortified with some consolation As if he should say The Lord will indeed suffer you to bee brought to the extremitie but when you shall lie as it were at the last gaspe and in vaine shall haue proued all waies to dispatch your selues thereout himselfe will arise for your deliuerance For it is of necessitie that wee be thus afflicted and pressed to the vtmost to the end wee may know God to be the onely author of our saluation The word now therefore signifies a time of extreme miserie A man would thinke this to be a strange kind of dealing in the Lord but the answere is at hand God thus defers his succour because it is good first that the patience of the faithfull should be exercised secondly that their faith should bee tried thirdly their flesh tamed fourthly that they might be the better stirred vp to feruencie in praiers fiftly that they might be raised vp in the hope of the life to come Afflictions exerciseth our patience tries our faith tames the flesh quickens praier and raiseth vp in vs the hope of the life to come And therefore this blocke is laid in our way lest they should preuent the time which the Lord allotted out vnto them The repetition is very weightie and is added for the greater confirmation of the matter for when things stand perplexed wee thinke our selues vndone whereas we should hope aboue hope because then is the time when the Lord vseth chiefly to manifest his power For this cause he exhorts the faithfull to be of good courage in setting before them these commendations of his glorious puissance that none neede to feare but valiantly to buckle with the pride of their enemies Vers 11. Yee shall conceiue chaffe and bring forth stubble the fire of your breath shall deuoure you 12. And the people shall bee as the burning of lime and as the thornes cut vp shall they be burnt in the fire NOw hee turnes his speech against the enemies of the Church which vainelie and foolishly exalt themselues for when God should once begin in wonderfull manner to vtter forth his power they should then haue triall of the vanitie of their enterprises and should be able to bring nothing to passe although by great troopes they assembled themselues together to put their plots in execution For the Lord scornes their rage in regard they imagined they were Lords of the world whereas he in a moment can cut them off notwithstanding all their preparations Now it is an vsuall maner of speech in Scripture Psal 7.14 Isai 59.4 to call mens deliberations and enterprises conceptions The similitude is taken from women with child And therefore it is said that men conceiue bring forth when they imagin and put some wicked thing in execution but our Prophet telles them that such conceptions shall turne to nothing and that the birth also shall vanish into smoke so as they shall not prosper in any thing which they take in hand What neede we then to feare all these goodly and gay shewes which our enemies make For say that God suffers them for a time to consuit to imagin and rage againâ—â— vs yet in the end he wil scatter all that they haue rashly and proudly done as chaffe before the winde Let vs also know that this which Isaias hath prophesied against Senacharib doth likewiâ—e appertaine to all the enemies of the Church and faithfull people Where he denounceth that they shall be deuoured by the fire of their owne breath or spirit Some are wont to expound it Your spirit is like a fire which shal consume you but this similitude is both vnapt and absurd The true exposition is cleare enough The fire which your breath hath kindled shall deuoure you for we are wont to kindle the fire by blowing of it He teacheth then that the fire which the wicked haue kindled by their wicked deuices See Chap. 50.11 shall turne to their ruine because they shall be consumed by them Now this sentence is the same which the Scripture so often and so diuerslie repeates as They shal fall into the pit which they haue digged In the nets which they haue laid are their owne feet taken Psal 7.15 Their sword which they haue drawne shall pierce their owne bowels and their bow shall be broken Psal 37.15 The Prophet shewes then that this wretched tyrant which had destroyed all Iudea and laid siege with great force against Ierusalem as likewise the rest of the Churches enemies should draw ruine vpon their owne heads and in the end vtterlie perish In a word the fire which themselues had kindled should be the only meanes to consume them Afterwards he compares them to the burning of lime in regard ytâ—heir flintines should be mollified euen as the fire desolues the stones so that they should be brought to pouder and dust very easilie Questionles the wicked rush themselues vpon their owne destruction by their owne headines so greedie they are to doe hurt The similitude of thornes is no lesse proper for albeit they wound theÌ„ shrewdly which touch them yet there is no wood that burnes so violentlie or is sooner consumed The like is to be seene in lime for the fire softens and desolues it notwithstanding it be neuer so hard at the first This he saith shall befall the Caldeans because the Lord shall cut them off in an instant albeit they were then feared of all and that their consumption should be brought to passe when there was no appearance thereof at all Whatsoeuer prepâ—rations the enemies of the Church make to conâ—ume her is buâ— the kindling and blowing â—f that fiâ—e which in the end shall consume themselues As oft then as wee see the enemies of the Church heape vp treasures and gather men and munition together to bring vs to wrack and to put all the world in an hurliburlie let vs assure our selues they are kindling the fire in which themselues shall miserablie be consumed We know this was fulfilled in Senacherib for time was the best expositor of the truth of these prophesies how incredible soeuer they seemed then Let vs hope then against hope that the same wil befall those that tread in the steps of this tyrant and by this and infinite other examples let vs fortifie our selues and others in our miseries and calamities out of which doubtlesse we shall be deliuered and shall behold the horrible vengeance which shall fall vpon our enemies Vers 13. Heare ye that are farre off what
power of the Caldeans was so great that none was able to vanquish thē for they seemed inuincible then indeed But euen at that time when the Babylonians trusted in their wealth despised their enemies and proudly aduanced themselues the Prophet telles vs that they and infinit others besides should be troden vnder foote as the Potter doth his clay In a word his meaning is that the prosperous estate of the Caldeans could no way hinder the change that was to come neither should they be able to let the Medes and Persians from inioying their Monarchy And truly the issue did well verifie and confirme the truth of this similitude when Cyrus hauing vanquished so many nations and got many godlie victories did in a little space of time conquer all the East Vers 26. Who hath declared from the beginning that wee may know or before time that we may say he is righteous Surely there is none that sheweth surely there is none that declareth surely there is none that heareth your words THe Lord hauing made proofe of his Diuinitie returnes againe to shew the difference betweene him and idols For he asks whether the idolaters were able for the confirmation of their false worship to say the like for themselues that is to alleadge any example of such a prescience or power Now because hee might without controuersie rightly attribute these things to himselfe in derision of them he answers for them Surely we acknowledge that hee vvhich is able to doe such things must needs be the true God Word for word it is vve vvill say he is iust but the word Iust hath many significations for it is taken sometimes for True Approued in which sense it is said Luke 7.35 That wisdome is iustified of her children that is to say approued Wee haue seene testimonies enow then of Gods diuine maiestie which hath put downe all the vanities of idols in regard that all things in heauen and earth are gouerned and ruled at the disposition of one onely God who in an instant is able to bring the mightiest Monarks to nought Now the Lord speakes heere in the plurall number vve to shew that he defends not his own cause alone but his people 's also I grant his owne eternitie is sufficient for him but we being still infirme it is behoouefull for vs to know certainly that hee is the true God that so our mindes may not wander after creatures but may rest wholly and onely in him Experimentall knowledge therefore is added with the word Experimētall knowledge must be ioined with the word the better to sustaine our weake faith if it be yet ready to wauer In the next member he saith that the idols are all mute and leaue those that follow and serue them in suspence Whilist God on the contrary makes the candle of his word to burne so cleerly that it is able to giue light to his elect people and to giue them both what to speake and thinke Vers 27. I am the first that saith to Zion Behold behold them and I will giue Ierusalem one that shall bring good tidings NOw God expresseth that more cleerly which he had told the Iewes touching the things to come that hee might fortifie them in the faith for it should little auaile them barely to know what was to insue vnlesse the Prophets had also shewed them the end and vse thereof The Lord testifieth then that his predictions tend to the edification of his Church and it was great reason this should be added to the former doctrine that the people might know these examples were propounded not only to set forth Gods power but also that the faithfull for their parts might feele the fruit thereof For thus wee ought to apply all the examples of the prescience and power of God vnto our own vse How to apply the examples of Gods prescience and power to our owne vse that so we may be assured of the care he hath ouer vs and that he turnes all things to our saluation Zion is commanded then to acknowledge the true and onely God First in respect that he had iustly infflicted this punishment vpon his people for their offences secondly being redeemed out of this captiuitie they might especially take knowledge of his mercy and goodnesse Behold We haue to consider of mount Zion here as of a place not inhabited and of Ierusalem as a Citie laid waste for which cause Ieremiah brings her in speaking as widowes and desolate women are wont to doe Behold O Lord how I am troubled Lament 1.20 The Lord heere sets her out as a widow left alone Afterwards Isaiah will incite her to reioice as she who hauing been barren before should now bee made fruitfull by the Lord and should haue many children In this sense the Lord now shewes that hee will comfort Ierusalem euen at that time wherein shee shall seeme nothing else but a wofull spectacle of horrible ruines Now the message is that a widow and one that was forsaken before should bring forth many children or that those who were scattered and dispersed by banishment a far off should come towards Ierusalem in great troopes This waste therefore must bee opposed to the restauration performed by Cyrus where it is said Behold they come And by the word first is vnderstood not onely the eternitie of God but also the antiquitie of the prophecie Afterwards Isaiah addes how God teacheth the faithfull touching things to come to wit by the labours and ministrie of his Prophets Saint Ierom. Saint Jerom hath translated the word Meuasher Euangelist but it properly signifies a messenger And yet there is no great difference in the sense for his purpose is to speake of the Prophets which should bring the ioyfull and desireable tidings of this deliuerance which God by Moses had also promised long before to wit that he would raise vp faithfull Ministers from time to time which should far excell all soothsaiers magicians and prognosticators For this cause also hee gaue the Church this goodly title Chap. 40.9 saying that shee brought good tidings because the word of God should sound forth in her Now this serues much for the praise and commendation of preaching The praise of preaching the word For the Lord comes not downe from heauen to teach vs but vseth the ministerie of his seruants and shewes that he speakes by their mouth which is so admirable a benefit as should cause vs to imbrace it with both our hands Hee promised vnder the law as I was saying that hee would raise vp a Prophet in the middest of his people Deut. 18.15 Now he confirmes that promise in saying that messengers shall not be wanting to comfort them in their dolours and extreme distresses No forme of a Church where vision failes Hence we may also conclude that there is no forme of a Church where prophecies cease that is to say when there is none to bring vs good tidings of comfort in our miseries out of
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
A COMMENTARY VPON THE PROPHECIE OF ISAIAH By Mr. IOHN CALVIN WHEREVNTO ARE ADDED FOVRE TABLES The first touching places of Scripture alleaged The second of the principall matters handled The third of Authors and diuers names mentioned Th◠fourth of certaine texts cited out of Isaiah in the new Testament which by the Author in the Commentarie are compared and reconciled TRANSLATED OVT OF FRENCH INTO ENGLISH BY C. C. Behold the Lamb of God that taketh away the sinne of the world Iohn 1.29 To him also giue all the Prophets witnesse that through his name all that beleeue in him shall receiue remission of sinnes Act. 10.43 Lord who will beleeue our report And to whom is the arme of the Lord reuealed Isai 53.1 Iohn 12.37.38 AT LONDON Imprinted by FELIX KYNGSTON and are to b◠〈◊〉 by William Cotton dwelling in Pater noster Row at the signe of the golden Lion 1609. TO THE HIGH AND MIGHTIE PRINCE HENRIE PRINCE OF GREAT BRITTAINE SONNE AND HEIRE APPARANT TO our Soueraigne Lord IAMES King of Great Brittaine c. AND TO THE MOST NOBLE AND VERTVOVS PRINCESSE THE LADY ELIZABETHS GRACE his Highnesse most deare Sister all honour and happinesse with eternall glorie through Christ IESVS MOst gracious and renowned Princes hauing translated out of French into our English tongue the booke of the prophecie of Jsaiah interpreted and expounded by Master John Caluin of reuerend memorie I humblie craue that it may be published vnder your most Princely names and protection The reason of this my humble petition is that the honor of so noble a worke may not be imbased by the meanes of my endeuours This Prophet by birth was the sonne of Amos esteemed by many to haue been brother to Azarias King of Iudah and Father in law to King Manasses which being so this Prophet was by birth of the blood Royal and descended of the house of Dauid which for the promise of Christ to come of him was the most noble house of all the Kings of the earth Being so borne his education could not be but Princely and his bringing vp in all good learning wisdome vertue and honor His spirituall graces not attained vnto by ordinarie meanes but inspired into him immediatly by the Spirit of God were excellent This appeareth particularly in the sixth Chapter of this Prophecie declaring that an Angell of God with a burning coale taken from the Lords Altar and laide to the mouth of the Prophet refined his lips and his tongue that they became pure and precious as the finest Gold The same is manifest in all the booke of his Prophecie wherein both the light and the heate of that heauenly fire appeareth For he not onely declared the will of God sincerely according to the lawe and testimonie deliuered to Moses but also foreshewed the future euents of the Kingdome of Judah and of all the flourishing states and Kingdomes of his time He Prophecieth also of the birth of Iesus Christ as if hee had been taught by the Angell Gabriel who brought the annunciation and message of it to the blessed Virgin his mother Of his passion and death he spake as if with the Apostle John he had stoode by when he was crucified His resurrection he described as if with all the Apostles he had stoode vpon Mount Oliuet where the Lord tooke the cloude of glorie as his heauenly Chariot to ascend and goe vp to his Father His zeale and indignation against sinne is euident euery where in his sharpe reproofes of the offences of all estates Finally the booke of his Prophecie beareth written in the head of it the names of foure Kings in whose time he prophecied and before whom as a vessell of golde he bare the name of God with great honour All which things being royall it seemed to me most conuenient that his booke should still beare in the front of it the names of Princes And as hee foreshewed that Kings should bee Fosterfathers and Queenes Nurces of the Church of Christ so my desire was that his booke might be published vnder the names and protection of Christian Princes Moreouer I was led hereunto by the example of this Interpreter whose exposition vpon Jsaias prophesie I translate namelie of M. John Caluin a man in his time of excellent pietie and learning and one of the great lights whereby it hath pleased God both to chase away the errors of poperie as the darknes of the shadow of death and to cause his maruellous and comfortable light of the Gospell to shine vnto this present age For hee dedicated his first exposition of this booke to the young Prince King Edward the sixth of famous memorie for the princelie graces for the zealous loue of true religion and of al heroical vertues wherewith in his young yeeres he raised an admirable expectation of future glorie if his precious life had long continued He was also most worthily renowned with highest glorie for that gracious reformation in religiō which was established by his regal authority and which our English Church at this day with great comfort doth enioy vnder the happie gouernment of our Soueraigne Lord the King your most noble and renowned Father Furthermore the same Author setting out againe this Commentarie amplified and enlarged he dedicated this second edition to our late most gracious Queene Elizabeth worthie of eternall memorie in this Kingdome for the reestablishing after a few yeeres alteration of the zealous reformation of her most vertuous brother Which example hath led mee in most humble manner to seeke for the same worke the high patronage and protection of such Princes like those to whom hee presented this his seruice To whom I know none so like as your selues both in regard of your high estate and also in like most noble descent from the vnited houses of Yorke and Lancaster Besides which resemblance your Highnesse also is of like yeeres to the yong Prince King Edward and in the eies of all the kingdome of like hope of excellent vertue and zealous proceedings in the aduancement of Christian religion In like manner your Grace resembleth the most gracious late Queene Elizabeth both in her royall name and also in the constant expectation of all men to expresse in time all the princely vertues and graces that shined in that most renowned Princesse from this Westerne part of the world to the furthest East and to the rising of the Sunne In which respects esteeming such a dedication most like that which my author made of his owne worke I haue most humblie craued that this my translation of it might bee vouchsafed the honour to haue your Princelie names written in the beginning of it For notwithstanding the great difference that is betweene a reuerend learned writer and expounder of the holie Scriptures and the translator of such an exposition yet this meane seruice hath also his good vse in the Church of God and is of long and tedious labour to such as take paines therein which being gratiouslie
in to the end he may still continue a Church in the world And S. Paul also who is the best expositor of this place yeeldes the same reason for alledging it in the Epistle to the Romans chap. 9.29 he beates downe the insolencie of the Iewes to the end they should not bragge of that naked title which they bare as if it had been enough for them that they were descended from the ancient fathers in regard of the flesh For he admonisheth them that God could deale with them as hee had done in old time with their fathers but that he is still minded for his mercies sake to reserue a Church to himselfe and to what end euen that it should not vtterly perish For it is for the loue and fauour which hee beares toward it that the Lord reserueth some little seede when in regard of our rebellion hee is constrained to exercise his rigorous iudgemeÌ„ts Which sentence ought greatly to comfort vs in our extreamest calamities yea euen then when we shall thinke the Church as good as forlorne that when we see the state of things turned vpside downe so as to our seeming heauen and earth goeth together as they say yet that we euen then continue firme and inuincible touching our trust in God his mercie notwithstanding resoluing our selues that God will neuer cease to haue care of his Church howsoeuer the world goe Euen a small remnant This particle small may be referred as well to that which went before as to that which followes And therefore some translate We had been almost as Sodom Notwithstanding I had rather referre it to the former speech to declare that the number which God reserued from the common destruction was very small But some rather thinke that this is taken affirmatiuely and was therefore put to expresse the matter the more liuely which I reiect not although it may be taken in his true and natiue sense as if it had been said There shall but a small number of the people remaine Now we are to note this sentence diligently for vnles the Church haue faire and large dominions men are wont to despise her And from thence it comes that hypocrits bragge so much of their multitudes and that the weake also stagger as being dazled with their pompe and glorie It therfore appeares by this place that wee must not measure the Church by the hugenes of the multitude vnlesse we meane to esteeme more of the chaffe then of the wheate because the quantitie therof is greater But it ought to suffice vs that although the number of the faithful be verie small yet that God notwithstanding acknowledgeth them for his elect people And with this also should that consolation of Christ come into our minds Feare not little flocke for it is your fathers pleasure to giue you the kingdome Luk. 12.31 Vers 10. Heare the word of the Lord O princes of Sodome hearken vnto the law of our God O people of Gomorah HE confirmes that which he had said before to wit that God his vengeance is not crueltie why so Because they had deserued a farre greater punishment And howsoeuer there was some difference betweene them and the Sodomites in regard of the punishment yet the fault was alike so as if the Lord had not pardoned them hee might euen iustly haue plagued them with the like iudgement In a word he telles them that if God doe spare it is not to the end they should conclude with themselues that their sinnes were lesse then those of the Sodomites but that they were to attribute it rather vnto the mercie of God Now there is no great diuersitie in that he attributes the name of the citie of Sodom to the Pâ—inces and the name of Gomorah to the people but it rather shewes their condition to be both alike But whereas hee repeates one thing twice this diuersitie of names hath the greater elegancie As if he shoud say The Princes and people differ no more one from another then Sodom differed from Gomorah True it is that hee alludes to the diuers degrees of men when he attributes two cities to them as it were apart but in â—egard that Sodom equals Gomorah in value wee see hee binds them vp both together as it were in one fardle The summe then is If any man wil iudge of the Princes and people he shall find them agreeing as well together in one euen as Sodom and Gomorah did That is to say there was neuer a barrell better hearing but they were as like as one egge is to another For there was no more vprightnes in the princes then in the people The Prophet begins now therfore to vnmaske the Iewes and that very iustly for as it is a common thing with all hypocrites to shroud themselues vnder merueilous pretences to the ende they may not bee espied euen so stood the case with this people who were stained with this vice aboue any other And therefore the Prophets had no sharper conflicts with them then about this matter Pride also with this bragging of fained holines reigned amongst them and they gloried no lesse in the noblenesse and excellencie of their nation then of their outward ceremonies and seruice by reason whereof this seueritie of the Prophet did greatly gall them But in as much as it was needefull to draw out their villanies into light the more they set vp their bristles the more liuely doth the Prophet thunder against them And thus must all hypocrites be serued The word of the Lord. The Prophet takes the word of the Lord and the law for one and the same thing And yet notwithstanding I doubt not but hee vsed this word law of set purpose to the end he might taxe their sottish opinion For whilest they imagined to appease God with sacrifices which they offered without faith or repentance they interpreted the law of God after their owne fantasies By which words then he admonisheth them that in alledging the authoritie of Moses he brings in no new deuice of his owne neither addes he any thing to the law but that in hearing him they should only heare the will of God whereof hee faithfully enformeth them Also that the law of God doth in no sort fauour or allow of their dealings in this point to the end they should not thinke to beguile the Lord with a false perswasion of their owne righteousnes Vers 11. What haue I to doe with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of Rammes and the fat of fed beasts and I desire not the blood of Bullocks nor of Lambs nor of Goates NOw Isaiah brings in God speaking who interprets his owne meaning himselfe For it is not enough that the Lawgiuer doe command onely but that he also should adde a natiue exposition to the lawes that they be not corrupted Now it is not to be doubted but that the former sharpe reprehension was very ill taken For what could one haue spoken more boldly
of his excellent greatnes amongst them then if he were in the midst of many Vers 3. Then he that shall be left in Zion and he that shall remaine in Ierusalem shal be called holy and euery one shall be written * Or to life in Ierusalem among the liuing in Ierusalem HE holds on his former speech still shewing that when all the filth of the people shal be purged out then that which remaines shall be called holy Whereas some thinke that those are called holy which shall be found written in the booke of life it seemes to me an ouerstrict sense We should rather reade these two members a part All those which shal be sound in Zion shal be holy and all those which shall remaine in Ierusalem shall be written in the booke of life And this repetition is very frequent and much vsed among the Hebrues namely Ioel 2.32 when the Prophet sets forth one benefit of God by many titles as when it is said There shal be saluation in Ierusalem and remission of sinnes in Zion both which are to be referred to one end yet neuerthelesse the grace of God is the better manifested when the cause of saluation is placed in the free pardon There is the like reason in this place for he saith that the Church being washed from her filthinesse shall be cleane and that all those who haue place in her shall be truly the elect of God But yet it is certaine that this appertains not to all the visible Church in the which there are oftentimes many mingled which only cary the name of the faithfull and yet haue not any true marke of their profession yea these surmount the little flock in number for the most part euen as the chaffe doth the good corne And howsoeuer the Lord had clensed them from the chaffe in their exile in Babylon as if he had taken the fanne in his hand yet wee know that the Church was very far off frō her right hewe notwithstanding But in regard that the image of this puritie did then shine in some part which truly appeared after the sheepe were separate from the goats Isaiah according to his accustomed maner in speaking of these beginnings comprehends the continuall course of time euen to the end whē God should fully accomplish that which he had then begun We see the very same thing effected euery day for although the Church be not wholly purged from her spots by being exercised vnder the rod and correction yet notwithstanding she recouers part of her puritie when the spots are taken away So then she susteines no losse by her afflictions The Church sustaines no losse by her afflictions because that as she is diminished one way so she is much more comforted another way by casting out from her many hypocrites For example the health of a sick body can not be recouered vnlesse you first purge the rotten and corrupt humors away which is in it From hence we gather a very fruitfull consolation for wee are wont to desire a multitude and would by that iudge of the good estate of the Church Note but we should rather desire to be a small number that so the glory of God rather then of a multitude might shine in the midst of vs. But because our owne glorie carries vs away from thence it comes to passe that wee more regard the number of men then the vertues of some few Wee must also gather what the true glorie of the Church is for it then truly florisheth The true glory of the Church defined when the Saincts haue place in her and although they be few and despised of the world yet they neuerthelesse make the estate thereof florishing and desireable But because it will neuer be in this world that the Saincts should occupie the place alone in the Church Note we must patiently beare the mingling and in the meane while hold it for a singular benefit as oft as it approcheth any thing nie to this puritie We haue sayd alreadie that by those which are written in the booke of life we must vnderstand the elect of God as if he should say The prophane multitude shal be cut off who only haue their names written in the earth Now the Prophet alludes to the place in Moses in the 32. of Exod. where he desires rather to be blotted out of the booke of life then that all the people should perish But although God haue none other booke but his eternall Counsell by which he hath predestinated vs to saluation in adopting vs for his children yet this similitude agrees very well to our weaknes because our vnderstanding can not otherwise comprehend how God should know his flock in such wise as none of the elect should euer be depriued of eternall life Seeing then that God hath his chosen written the decree of adoption by meanes wherof eternall felicitie is assured vnto them is called the booke of life As touching the reprobate although for a time it seemes they be equall to the children of God yet notwithstanding they are not enrolled in this Catalogue as we see how they are driuen away when he gathers together and puts his owne apart Now the accomplishment thereof shall not be till the last day notwithstanding vnto Gods children because they are assured of their election when they perseuere constantly while the reprobate fall to reuolting it is a great comfort in calamities when being shaken with temptations we continue stedfast in our vocation Vers 4. When the Lord shall wash the filthinesse of the daughters of Zion and purge the blood of Ierusalem out of the midst thereof by the spirit of iudgement and by the spirit of burning HE still goes on with the same doctrine for in as much as we commonly thinke that the Church receiues great hurt through the afflictions by which she is diminished the Prophet insists more and more vpō the contrary sentence And now to beate back this error he reasoneth by the contrary to wit that God rather washeth and purgeth out all the corruptions from his Church by meanes of afflictions By blood I vnderstand not only murthers and such other notorious crimes but all maner of filthinesse and vncleannesse whatsoeuer Now there is a redoubling in this similitude by which he repeates one and the same thing twice because that which before he called filthinesse in generall now he calles it blood in particular as the fluxe of blood or some such like thing In summe he shewes the fruites which these corrections bring to wit that by them our filthinesse is cleansed For whilest vngodlinesse spreades it selfe hither and thither without punishment then we grow as corrupt as others for which cause it is necessarie that the Lord should awaken vs by admonitions yea as a good Physition that he purge launce and sometimes that he seare and burne He takes iudgement for puritie to wit for the effect of iudgement when the things which were declining are
stopped their eyes So that which the Prophet attributes heere to doctrine that the Apostle attributes to the wicked affection of this people who were the cause of their owne blinding Act. 28. Ioh. 12.41 S. Paul brings in the holy Ghost speaking in this place S. Iohn saith that Isaiah spake thus of Christ after he saw his glorie Whence it appeeres as we haue said heretofore that this God which filled the whole earth with his glorie was Christ But Christ is not separate from his Spirit It is to very good purpose then that S. Paul hath referred this place to the holy Ghost for although God did represent himselfe to the Prophet in the liuely image of his Sonne yet is it also certaine that whatsoeuer he represented vnto him was whollie shed into him by the power of the holie Spirit Now let the wicked barke against vs while they will with their blasphemies and blame our doctrine because the world is made the worse by the preaching of it yet shall they gaine nothing thereby neither yet be able to diminish the least tittle of the authoritie thereof for they must forthwith condemne God himself when they condemne his doctrine but their slanders can not let that his iustice should not appeere or that he should not preserue that and vs also blameles That they conuert not Hee heere cleerely pronounceth that he sent not the Prophet to saue the people but rather to destroy them Obiect But the word of God in it self is healthfull and at least necessarie it is that there come some fruit from the preaching therof which may profit some although many lose the fruit of it by their owne infidelitie I answere Ans mention is made heere of the whole bodie which was alreadie destinate and vowed to destruction for there are alwayes some whom the Lord hath exempt from this generall perdition The word was powerfull to saue those and did truly bring forth his effect but the common state being sunken deepe in rebellion and infidelitie perished Whereby we also see that the word of God is neuer so hurtfull that there should not be some few which feele saluation by it and haue triall thereof effectuallie But wee are to note from the order and course of the words that repentance is the beginning of healing First of all then let vs see what he meanes by this word healing He referres it to the rods and scourges of God wherewith the people had been humbled for their sinnes Now the cause of all the euils which we endure is our rebellion against God but when we repent and that he shewes vs the light of his countenance then the rods wherewith he chastised vs are cast into the fire and thus we are healed This order ought to be diligentlie obserued of vs by which it very well appeeres whereat the Lord aimes in inuiting vs to come vnto him as also what drift the holy doctrine hath to wit Mat. 3.2 that we might be conuerted Behold here then that part of the Gospell Do penance or Repent Afterwards by offring vs reconciliation he promiseth remedies for all euils not only against the bodie but also against the soule But if we receiue not so excellent a fruit of the word of God if we be not reconciled vnto God as soone as the word sounds in our eares we haue cause to blame none but our selues because the fault whollie remaines in vs. And in very truth that which the Prophet recites heere is a strange thing and as it were against nature to wit that she were vtterlie perished As often then as this falles out let vs yet be fullie resolued thar there is still a sap hidden within which howsoeuer it appeare not by and by to our eyes will yet shew forth his fruit in the end Now this sap is hidden in the word of God by which only the Church is vpheld Holy seed Heere he shewes what this substance is to wit the small number of the faithfull which he calles a holy seed For he meanes the elect which should be saued by the free mercie of God and should be reserued from this captiuitie because that this banishment was as it were the purgation of the Church whereby the Lord tooke away the wicked who being cut off he gathered vnto himselfe a very small people but yet truly sanctified Some referre this to Christ but this exposition seemes too farre fetched it will agree better if wee referre it to all the faithfull because the holy seed is the substance of the Church THE VII CHAPTER Vers 1. And in the dayes of Ahaz the sonne of Iotham the sonne of Vzziah king of Iudah Rezin the king of * Or Syria Aram came vp and Peka the sonne of Remaliah king of Israel to Ierusalē to fight against it but he could not ouercome it THere is heere recited an excellent prophesie of the wonderfull deliuerance of Ierusalem euen when it might haue seemed wholie desolate Now the Prophet recounts all circumstances to the end by them the miracle might be the more admirable that it might cleerely appeere how the Citie was preserued by the meere goodnes of God and not by any policies or power of men For this people were so vngratefull that vnlesse after the deliuerāce all these things had been brought to their remembrance one after another they could not vnderstand how they were deliuered by the hand of God And few there were who in the present danger waited vpon that which Isaiah had promised because they iudged of the publike state of the kingdome and of their own also according to that which they saw with their eyes To the end then hee might lay forth the excellent benefit of God he sets all circumstances before them that so they might acknowledge out of how great danger they were deliuered when God freed them out of their enemies hands As touching our selues let vs know that this mercie was shewed to a people vnthankfull to the end the Church might be preserued and that Christ at the last might appeare We must note that the Prophet speakes of the second warre which Rezin Pekah made and this we shall more easilie gather out of the holie historie for in the first warre Achaz was ouercome and a great multitude led into captiuitie who in the end were brought back by the Israelites when the Prophet had in the name of God commanded it should be so done 2. King 16.5 And againe the kings of Syria and Israel raised an armie and assailed Achaz because it was thought they had so spoiled them by the first warre that they had left them no power to resist Whereas then he makes mention of the second warre it is to amplifie the miracle for Achaz had not a competent power to resist so great a multitude seeing all the flower of his souldiers were caried away in the first warre And howsoeuer there were now many people remaining yet they were scattered and besides were much
Ierusalem depend was it not vpon the manifestation of Christ vpon which foundation the saluation of the Church hath euermore been builded and vpheld Isaiah then speakes properlie saying Thou receiuest not the promises of God but yet will he fulfill them yea he will send his Christ for whose sake it is his pleasure to preserue this Citie and howsoeuer thou beest vnworthie of it yet God will haue regard of his owne glorie King Ahaz then is shut out from the signe which he had before reiected and is depriued of the benefit of which he made himselfe vnworthie yet is the inuiolable promise of God offred againe vnto him which is sufficientlie shewed by the particle Laken which signifies Therefore as if he should say Because thou reiectest this particular signe which God offred thee the same God which was so liberall as to offer thee a signe freely will not cease to giue it although it be irksome and cumbersome to thee But whereas I haue said that the euent of this promise is made euen to Ahaz my meaning is not as if God did therein comprehend him within the number of his chosen for whose saluation God had ordeined his Sonne but as in respect that the word was directed to the whole bodie of the people For they which expound the word Lakem which signifies your sonnes is constreined Moreouer the Prophet leaues this prophane king in regard of the accomplishment of the promise and hath respect to the people who were adopted of God He will giue it you then not to thee ô cursed king nor to thy companions but to you whom he hath adopted For the couenant which God had made with Abraham remaineth sure and vnmoueable And the Lord hath alwaies had a remnant to whom the fruits of it do appertain although hypocrites rule and beare sway ouer the people who are partakers thereof So then there is no inconuenience to propound this promise to the visible Church and to set it in full view before their eies Behold a virgin The word behold hath great weight and it is put to set forth the greatnes of the matter And so is the Scripture wont to speake of excellent and memorable things to the end mens minds may be lifted vp aboue all earthlie things The Prophet commands then that those which heare him should be attentiue and consider this extraordinarie worke of God as if he should say Be not sluggish but wey this great grace of God which you ought cheerefullie to receiue but it is hidden from you because of your dulnes Now although the word Alma which signifies virgin be deriued from Alam which signifies to hide because shamefast and modest virgins presse not into publike meetings and although the Iewes contend very much about this word denying that it is taken for virgin because Solomon vseth it for a yong maid which is beloued we need not stand long in deciding this question Let vs grant them that Alma signifies a yong Damsell betrothed and that this word is to be referred rather to the age as they will haue it which the scripture notwithstanding vseth often when it speakes of a virgin the thing it selfe sufficientlie refutes all their slanders For what matter of admiration had the Prophet spoken of if he had said that a maid should conceiue by the companie of man Truly it had been a rediculous thing to set this forth for a matter of wonder or miracle But put the case it should be spokē of a woman which should conceiue by the helpe of man yet all may see it to be a fond and senselesse thing that the Prophet speaking to the Iewes of a new and extraordinarie matter should adde that a betrothed maid should conceiue It appeares sufficientlie then that he speakes of a virgin which should conceiue by the power of the holy Ghost and not according to the common order of nature And this is that mysterie which S. Paul so highlie magnifies to wit that God was manifested in the flesh 1. Tim. 3.16 And she shall call The verbe is of the feminine gender among the Hebrues For I know not whence they haue taken it which reade it in the masculin seeing the copies which we vse differ not one from another in this respect so that being referred to the mother it is certaine that some extraordinarie thing is expressed We know that the charge is alwaies giuen to the father to impose the name vpon the child in regard it is a signe of that authoritie and power which fathers haue ouer their children neither belongs it to the women But here it is transferred to the mother Whence it follows then that he is so conceiued of his mother that he had no father on earth for otherwise the Prophet should peruert the common vse of the Scripture which attributes this office to mē only Although it is to be noted that this name was not imposed vpō Christ by the wil of his mother neither had there been any weight therein but the Prophet meanes that the virgin shall be as it were the Herault which shall publish this name because there should be no earthlie father to performe this office Besides this name was attributed to Iesus Christ euen in regard of the effect because the only sonne of God clothed himselfe with our flesh and vnited himselfe vnto vs in taking one selfesame nature with vs. He is called then God with vs or conioined with vs which can not agree to the man that is not God The Iewes in their cauillings say A cauill of the Iewes that this name was imposed vpon Hezekias because God deliuered his people by his hand He say they who is Gods minister Ans represents his person But neither Moses nor Ioshua which deliuered the people were so called it followes then that this name Immanuel is preferred farre before that of Moses Ioshua or any other for by this name he surmounts all those that either were before or shall be after him it being a testimonie of an high and excellent dignitie and authoritie wherewith hee is adorned aboue all creatures Wherefore it appeares that not only the vertue of God is heere set forth vnto vs as it was wont to be by such ministers but the vnion of the person in which Christ appeared God and man together Whence we still perceiue that Isaiah telles vs no common matter but shewes an incomparable secret which the Iewes labour with tooth and naile to obscure and darken Vers 15. Butter and hony shall he eate till he haue knowledge to refuse the euill and to choose the good HEre the Prophet confirmes the true humanitie of Christ for it was a thing altogether incredible that he which was God should be borne of a virgin So strange a thing agreed nothing at all to humane reason To the end we should not thinke then that hee imagineth some ghost hee declares the signes of this humanitie by which he shewes that Christ shall appeare in the very true nature
hee hath reiected and cast off his people This place is worthy our obseruation in the meditation whereof wee ought continually to be much encouraged yea if so be the Lord proceede so farre as that he hath turned his face away from his people and should reiect those who make profession of his name yet for all this must wee wait vpon him with inuincible patience This is the only remedie wee haue The word waiting hath great emphasis in it as if hee should say Yet notwithstanding will not I turne away from the Lord I will still perseuere in faith He yet augments the matter when he addes So I will wait Seeing our faith is wont to stagger and faint when offences doe happen It is greeuously shaken when we see our selues forsaken of our companions and that the sworne enemies of the Church doe proudly vsurpe the title of it for offences for the most part doe cause vs to turne away from God filling vs with such perplexed thoughts that we are ready to call the truth of his word into question This consolation then is very necessary as well in the calamities wherewith the Church is oppressed as in the troubles wherewith shee is tossed by the disloyaltie of others Vers 18. Behold I and the children whom the Lord hath giuen mee are as signes and wonders in Israel by the Lord of hostes which dwelleth in Mount Zion HEere the Prophet not onely testifies that hee will wait in patience but also shewes what his constancie is proposing himselfe with his disciples and those which remained with him to open view As though hee should say Although others recoile yet Lord behold I am readie to doe thee seruice and I also bring those with mee whom thou hast vouchsafed to saue miraculously by my labours Hee shewes an inuincible manfulnesse then and protests that he will continue in the faith and obedience of the Lord although all should reuolt By Children hee vnderstands seruants and ministers following therin the vsual custome as well of the Hebrew tongue as of the Latine Now he speakes of the Disciples whom he mentioned before Whence it appeareth what their dutie is who would bee reputed the true disciples of the Lord to wit that they protest with Isaiah to be teachable and readie to hearken and that they be readie to obey as soone as the Lord shall speake The teachers also ought to bring their disciples with them and not to send them alone before them they ought to march in the first ranke and to shew them the way by their example as was said in the second Chapter verse 3. otherwise they should haue no authoritie in teaching The Apostle in the Epistle to the Hebrewes Heb. 2.13 applies this place to Iesus Christ and from thence drawes an admonition which ought to serue vs as a sharpe spurre to the end wee should not thinke to follow Isaiah alone for our leader and Doctor but Christ himselfe and to bee so much the more encouraged to run our course with greater alacritie Which the Lord hath giuen me The Prophet shewes heere of whom it is that we hold our faith to wit of God and of his free election For Isaiah preached to all publikely admonishing euery one and soliciting all without exception to draw neere vnto the Lord but the word profited those onely which God had giuen him By the word Giuen hee meaneth those whom God drew inwardly by the secret instinct of his holie Spirit for otherwise the externall voyce should haue sounded in the eares of the people in vaine and thus it is said that the elect are giuen to Christ of God his Father Ioh. 6.37 Whereby we perceiue that the promptnesse of faith depends not vpon the will of man but that some few among many doe beleeue because as S. Luke saith they were ordained before vnto life Act. 13.48 Now God is wont to call them whom he hath predestinate and sealeth vp the testimonie of their adoption effectually in them to the end they may giue themselues to teachablenesse and obedience Such a thing is the gift then whereof Isaiah speakes in this place But this agrees fitly vnto Christ to whom the Father offereth and giueth Disciples as it is said in Iohn No man commeth vnto me except my Father draw him Iohn 6.44 Whence it followes that he is appointed our gardian to preserue vs vnder his protection vnto the end and therefore he saith That none of those whom the Father hath giuen him shall perish Ioh. 17.12 Ioh. 10.20 Signes and wonder◠Some referre this to miracles amisse for the sense is farre otherwise namely That all the faithfull shall not onely be hated but also bee had in execration so as they shall be esteemed monsters and that not amongst strangers and open enemies but euen in Israel it selfe whereof wee haue experience at this day The Papists on the one side abhorre vs more then Turkes or Iewes nay more then dogges and swine Now although this be odious yet must wee not be much astonied thereat for this prophesie of necessitie must euen now bee fulfilled The Prophet found it by experience amongst his owne people as all those haue likewise done which haue followed his doctrine But wee finde not onely this hatred towards vs in the Papists alone but euen in those who would seeme to haue profited most in the Church and the greater part of these abhor vs mocke vs and esteeme vs as very monsters onely because we trouble our selues so much and are so carefull for the saluation of the Church of Gods honour and of life eternall But yet let vs not bee afraid to put our selues into dangers to incurre hatreds enuies taunts banishments want hunger nakednesse and last of all death it selfe for all this To them indeede they are monstrous things for how cā they taste of these soueraign good things with any relish whilest they pamper themselues and are so carefull for their quiet and ease But to the end their flouts may not astonish vs we must arme our selues with this exhortation of the Prophet Now to the end hee might shew how vaine and friuolous the conspiracie of the wicked is hee stoutly triumphs ouer the pride of the whole world by placing the Lord of hostes as opposite against them as if he should say I passe nothing at all that men abhorre and detest me seeing I am assured that God is on my side When hee also addes that the Lord dwelleth in mount Zion these words carry great weight For though the people were couered vnder an infinite heape of vices and wickednesse yet they gloried as if they onely were holy to the Lord and in abusing his promises they condemned the true seruants of God which reproued them On the contrarie that the Prophets might pluck this pride vain confidence away frō them they testified that they were the Ministers of the onely true God whom this people notwithstanding falsly bragged to worship in Mount Zion Now
spoile THis place is somewhat obscure as well in regard of it selfe as also because of the diuersities of interpretations for it seemes absurd to say that the ioy was not increased seeing he by and by addes They reioiced For this cause the Iewes say that the particle Lo is not negatiue here as if one letter were put in stead of another to wit Alâ—ph for Vau as also that this is found in the scripture Exod. 21.8 albeit very seldome and this they publish because they can not make the text hang together as they would 2. King 19.35 Some referre this to Sennacherib because his so great an armie brought him no matter of ioy but rather of sorow Others not amisse expound it of the Church but they giue no reason for it for they thinke the Prophet speakes this because the faithfull are subiect to many miseries and troubles thorowe out their whole life Others drawe out a sense further from the purpose to wit that the Gentiles which should increase the Church should not bring any ioy to the Iewes nor to the auncient Synagogue But I cannot approue any one of these interpretations And therefore I expound it thus that euen as in the beginning of the Chapter the Prophet said the benefit of this redemption should be greater then all the rest although it seemed not so in regard of the small number of those which should returne home into their countrie so now also he repeates the same comparison againe or at the least another euery way like vnto it namely that the grace of God should shine much more then it did when he multiplied the people For if we compare the estate of the kingdome of Iudah before the captiuitie of Babylon with that which followed after the returne wee shall well perceiue that it gained at that time more than it lost before There returned but a small handfull of people indeede in comparison of the great multitude which had been led captiue thither Moreouer they inhabited not freely in their owne countrey but by way of lone and they were to pay tribute to the Persians so as they held not any appearance in a manner of their first dignitie Who would not then haue preferred the flourishing estate which was in the house of Dauid before this Yet notwithstanding the Prophet affirmes that this last estate howsoeuer it appeared much lesse and more miserable is yet neuerthelesse to bee preferred before the first flourishing estate and glorie of it Hee shewes also that there shall bee greater ioy then than when there was abundance of all sorts of riches and good things which Agge likewise witnessed Hagga 2 1â— to wit that the beautie of the last Temple should be greater than the first although to outward view it should seeme farre otherwise It is as much then as if Isaiah should haue said There was neuer greater ioy no not when the multitude of people was much more for howsoeuer we be few and a small number yet notwithstanding thou hast so reuiued vs by the light wherewith thou hast shined vnto vs that there was no ioy in the former â—state comparable to this For this deliuerance was as an entrance of the true and perfect saluation which was at the last brought and offered by Christ Before thee His meaning is that the ioy shall not be light nor momentanie For men often reioyce but it is with a vaine and a false ioy which brings nothing in the end but sorrow and teares Now he declares that the roote of this ioy shall be so stedfast as it shall neuer perish nor be mooued And hereunto appertaines the particle before thee because there is nothing that glads the hearts of the faithfull more then when God causeth the light of his countenance sweetely to shine vpon them The faithfull are not caried away with a blind ioy as the children of this world are They are not caried hither and thither with a franticke and blinde ioy after the manner of the children of this world but their full and perfect ioy is to repose themselues in the louing fauour of God It may be also that the Prophet alludes to that sentence whâ—ch is so often found in the bookes of Moseâ— Leuit. 23.40 Thou shalt reioyce before the Lord thy God Deut. 12.12 For although hee there speakes of the Tabernacle yet may this manner of speech be fitly applied to the present purpose namely that the ioy of the godly shall not bee prophane but shall arise from hence that they know God and by faith beholde him to bee the author of their saluation Others expound it somewhat more strictly as if the faithfull should reioyce before God in their consciences because in the world they finde nothing but sorrow and continuall cause of griefe Now although this be true yet notwithstanding wee may gather a lesse constrained sense from the circumstance of the place to wit that the faithfull which should be miraculously deliuered should reioyce with true gladnesse because they were assured by this deliuerance that God was their father and therefore might boldly reioyce as being for euer exempt from all euill when they shall be receiued into his protection This sets forth a perpetually ioy then as I said ere while The similitudes which he addes of the haruest and spoyles whereby he amplifies the greatnesse of this ioye are cleare enougn of themselues To conclude it appeares by this place what profit Christ brings vnto vs to wit Ioh. 16.20 What maner of ioy it is which Christ brings vs. a stedfast perfect ioy which can by no meanes whatsoeuer bee plucked away from vs no not although we be assailed with waues and stormes yea and pressed with all manner of anguishes For howsoeuer we be weake and feeble yet must we reioyce and be of good courage for our ioy consists not in multitudes neither in riches nor outward appearances but in a spirituall felicitie which wee obtaine by the preaching of the Gospell Vers 4. For the yoke of their burthen and the staffe of their shoulder and the rod of their oppression hast thou broken as in the day of Midian HE shewes the cause of this ioy to wit that the faithfull being deliuered from an horrible and cruell tyrannie should esteeme of this benefit euen as much as if they had been drawne out of the iawes of death Now to the end this fauour might bee the better illustrated Isaiah sets forth the vile and insupportable slauery wherewith the Iewes were oppressed and hereunto belongs this heaping vp of wordes heauie yoke rod of the shoulder staffe of the oppressor or exactor For although wee bee ouertender and delicate when afflictions presse vs yet notwithstanding as soone as the bitternesse is past we by and by forget them To the end then that this redeemed people might keepe the singular benefit of God in remembrance and in a reuerend regard the Prophet would haue them to consider how hard and
Medes Zocdians Bactrians and other Easterne people Shinar or Ethiopia is comprehended in Chaldea By Hamath some vnderstand Cilicia and other neighbour regions about Mount Taurus Vnder this word of the Iles the Iewes vnderstand all the regions which are beyond the sea For according to their opinion Greece Italie and Spaine are Iles because the sea is betweene them and others We see then that the Prophet speakes not onely heere of the deliuerance which was vnder Zorobabel but the aimes at a further marke for the Iewes were not then carried into Egypt neither into Ethiopia nor yet into any other regions This cannot be vnderstood then of the deliuerance out of Babylon but ought to be referred to the kingdome of Christ vnder which this deliuerance hath been and is accomplished by the preaching of the Gospell Moreouer we must obserue that this which is heere mentioned is a speciall worke of God and not of men because hee saith that the Lord shall stretch out his hand heerein attributing that to the diuine power of the Lord which men cannot accomplish by all their strength We are also to note that from the consideration of the benefits which the Lord hath done for vs in times past wee ought to be the better confirmed in hope for the time to come so as when we call to minde the deliuerance out of Egypt and out of Babylon Former deliuerances should incourage vs to hope for the like in time to come 2. Cor. 1.10 wee may boldly conclude that the Lord is as mightie now as he was then and that he will no lesse assist vs at this day euen in setting vp the Church againe in her primitiue beautie and glory He can performe the same thing the third the fourth yea many times which hee hath done once or twice Whereas the Prophet calles those whom God deliuers a remnant let vs learne not to affect a great multitude Multitudes not to be affected vnlâ—sse truth and righteousnesse doe also flourish but let vs content our selues with our small number and not bee abashed although we be but a few For if so be the truth and righteousnes of God florish amongst vs we shall hâ—ue true and ample occasion giuen vs to rest therein securely Vers 12. He shall set vp a signe to the nations and assemble the dispersed of Israel and gather the scattered of Iudah from the foure corners of the world THis verse containes nothing in it but the explication of the former Now this maner of speech is taken from a similitude the sense whereof notwithstanding may be double to wit either that the Lord in making this signe will amaze the enemies in such wise as they shall not dare to stop the passages against the people which shall returne or rather that hee will set vp a signe to the poore banished to the end they should make no difficultie to take their iournie home againe Besides the vse of this doctrine hath its force amongst vs euen at this day for looke how the standard is lifted vp in the Campe to assemble euerie one to his colours and to hold himselfe in battel aray so also is the standard now set vp before vs to the end all of vs should gather our selues together thereunto that is to say The Gospell which the Lord hath lifted vp amongst the Gentiles and in the which Iesus Christ is preached vnto vs. From hence let vs obserue that we cannot be gathered vnto the Lord vnlesse wee come vnder this ensigne and bee vnited vnto him by faith For he will not acknowledge vs for any of his sheep if we be not gathered in from our scattering and that all of vs doe assemble our selues vnder this banner as himselfe also saith My sheepe heare my voyce and they follow me Iohn 10.27 There is a repetition in the word To gather for he shewes how effectuall the calling of God shall bee because he will set his people in their former estate euen as soone as he shall be pleased to make but a signe onely The word scattering is collectiue and vnder it he comprehends the Iewes scattered here and there It seemes also that he alludes as hee often doth in other places to one selfe same text of Moses where the Lord promiseth to gather together his people when they shall be scattered to the vtmost parts of the world yea euen into the foure corners of the earth Deut. 30.4 Now this was fulfilled vnder the leading and gouernment of Christ at this day therefore ought wee to hope that by the meanes of this good Captaine the poore and desolate Church shall bee restored For otherwise there is little hope that this small remnant shall bee gathered together vnlesse the elect doe bend their eyes toward this ensigne We ought often therefore to call these promises to minde to the end wee being vnderpropped by them may bee more and more established and confirmed Vers 13. The hatred also of Ephraim shall depart and the aduersaries of Iudah shall be cut off Ephraim shall not enuie Iudah neither shall Iudah vexe Ephraim HEere hee promiseth that there shall bee such great tranquillitie in the Church that the Israelites and the Iewes shall not waste themselues any more by ciuill dissensions neither yet bee molested in any sort by their enemies also that they shall not bee subiect to hatred nor enuie as they were before Not as if there should no wicked ones at all be found still among them but that the Lord will roote them out at the last Yet we are especially to obserue that which he addes touching the pacifications of ciuill hatreds and dissensions to wit that the children of Abraham shall no more molest one another but shall be at vnitie in one religion and in the true feare of God For it was an odious and detestable spectacle to see them so long time sworne enemies one to another Enuie the fountaine of dissensions It is not for nought that he shewes the fountaine of dissensions to wit enuie which was the cause why the successours of Abraham did rent one another when the Tribes of Iudah and Ephraim stroue amongst themselues for the excellencie This cursed fire brand enuie hath kindled all the warres in the world when as no man will humble himselfe nor part with the least iot of his right In a word the Lord promiseth heere both an outward and an inward peace which is an excellent and desireable benefit aboue all things But some will say that this was neuer yet accomplished Obiect and that we haue rather seene the contrarie come to passe For as soone as the Gospell beganne to be published diuers wars tumults and horrible persecutions followed thereupon all the world almost was in an vprore and shaken and since I pray you what peace hath the Church had within it Satan by sowing of his cockle and cursed seede hath stirred vp horrible troubles euen amongst Christians themselues so as the Church hath had none more
Daniel himselfe who was there present saith Dan. 6.1 that the citie was taken only Dan. 5.30 This is the cause why some expositors haue beene driuen to referre euery thing which is said here of Babylon to all reprobates Ans but therein they haue wrested the text for the Prophet by and by after speakes of the Medes and Persians Moreouer the threatnings which wil orderlie follow hereafter touching the Moabites Tyrians Egyptians and other nations doe sufficientlie shew that this prophesie is properlie against the Chaldeans whom the Prophet placeth in the first rank not that their destruction was so neere at hand as was the destruction of the rest but because the Church had no greater nor more dangerous enemies then they And wee must obserue that Isaiah spake not this whilst the Monarchie of Nineue florished but whatsoeuer he foretold against the profane nations in the whole course of his ministrie is put all vpon one heape as it were Thus then the order of time was not kept but the likenes of things was the cause why they haue put all these prophesies in one For whence is it that Isaiah makes no mention of Nineue seeing hee afterward sheweth that the Assyrians only were they which molested the Iewes with whom the Babylonians were in league but in regard that he speakes not of the histories of his time till he comes to the three and twentie Chapter but only prophesieth of the iudgements of God which came to passe after his death Now when he declares that Babylon shall be destroyed vtterlie it is certaine he speakes not of one destruction barely but vnder it comprehends the full ruin thereof which followed long time after the first For Babylon florished yea after the Persians had subdued it and kept the name and dignitie of a thrice renoumed citie And howsoeuer it be true that another citie was built called Ctesiphon that part of the glorie and riches of Babylon might be taken away yet notwithstanding the commoditie of the place the sumptuous buildings and fortresses of the citie caused that the dignitie royall excepted she was in nothing inferior to the head citie of Persia Yea after the death of Alexander the Great when Seleucia was built neere vnto it yet could it not staine the name and reputation of this so ancient a citie From hence then we gather that the things which are heere spoken can not be restrained to one time And yet is it not without cause that the Prophet threatens them so sharplie seeing the change of their empire was the beginning of diuers calamities which followed thereupon afterwards The change of Babels Empire the beginning of future calamities So that howsoeuer all the people were not slaine yet notwithstanding in regard the citie was forciblie assailed and taken by a sodaine assault and that by night when all the kings court were drowned in drunkennes it could not be but the Medes and Persians hewed all those in pieces which they met withall and therefore we need not doubt but the most valiant of the enemies made many slaughters before they receiued all the people to their mercie For will any man doubt but that this proud nation was dishonorablie handled by these barbarous conquerors seeing it was vnpossible to subdue them by any other meanes Now after that Babylon was by little and little brought vnder shee by and by after changed her king and after she had been a while vnder the gouerment of Alexander the Macedonian Alexander the Macedonian Seleucus Bâ—bel brought to ruin at last she sodainly fâ—ll into the hands of Seleucus who indeuored by all meanes to abate the greatnes of it till at the last it was brought vtterlie to ruine And thus whilst God suffered her to stand she serued as a deformed and shamefull spectacle that the accomplishment of this prophesie might be the more excellent and certaine and therefore our Prophet rightlie affirmes that the wrath of God shall not be appeased vntill this den of theeues shal be wholly brought to nought As touching the words some of the expositors take Enosh which we haue translated man for a warlike and noble man and Adam which wee haue expounded person for all handicrafts men But in as much as the Etymologie agrees not well herewith I doe not thinke the Prophet meant so I am rather of opinion that it is a repetition of words which is common with the Hebrewes Others take the word Ophir which I according to diuers expositours haue translated pure gold for a precious stone but we gather from many places of the Scripture that it signifies very pure and tried gold Vers 13. Therefore I will shake the heauens and the earth shall remoue out of her place in the wrath of the Lord of hostes and in the dâ—â— of his fierce anger THis is an other figure which serues for an amplification For God cannot repeate this doctrine too often The reason is not onely to astonish the infidels but also to bring consolation to the good who are often times disquieted when the wicked are at their ease and haue all things at their desire which Dauid confesseth when he saith I haue cleansed mine heart in vaine and washed mine hands in innocencie Psal 73.13 These liuely images then are for good cause thus painted out before our eyes to shew vs plainly the destruction of the wicked And therefore it is as if Isaiah should say Were it so that the verie heauens had neede to be shaken for the bringing downe and the rooting out of infidels euen that should be done For they thinke themselues out of all danger and so deepely rooted in the earth as if it were impossible to plucke them vp but the Prophet shewes that they greatly deceiue themselues because the Lord will rather shake the heauen and the earth also then that they should not come tumbling downe from their greatnesse whereunto they are mounted vp aloft Whence it followes that although the world presents a thousand leaning stockes vnto vs as well high as loâ—e yet notwithstanding there shall be no stedfastnesse in any of them vnlesse God therewithall be mercifull vnto vs. And if this appeares in particular iudgements how much more will it appeare in that generall iudgement when Christ shall ascend into the iudiciall throne of his maiestie to pronounce sentence of condemnation against all the wicked Vers 14. And it shall be as a chased Doe and as a sheepe that no man taketh vp euery man shall turne to his owne people and flee each one to his owne land HEe declares that outward succours shall profit the Babylonians nothing at all and by these similitudes shewes with what feare the souldiers shall be seazed Now Babel did not onely strengthen her selfe with the men of warre of her owne Countrie but she had strangers also vnder her pay He saith they shall all resemble little Fawnes or Does which are very timerous beasts and to scattered sheepe so as they shall retire
Kingdome of Israel to the bent of their bow to make warre against the Iewes No doubt but the Israelites were inticed by the flatteries of the Syrians to make a league with them to fight against their brethren And the better to deceiue them the Syrians alledged that they would aide them against all their aduersaries And therefore the Israelites also rested themselues vpon the strength of their confederates so as they were perswaded that none were too hard for them Vnder the word Ephraim he meanes all Israel as in many other places for Ephraim was the chiefe Tribe of the people Besides he saith that the munition and kingdome shall cease from a place when the strength thereof is broken and the excellency thereof brought low The remnant That is to say the peoples both of Syria and Israel should bee brought to nought and the better to authorise his prophecie he addes forthwith that God hath spoken it Now when God punished these two kingdomes so seuerely no doubt but hereby he prouided for the saluation of his Church redeeming and deliuering it euen by the destruction of the enemies And for the rooting out of them both he vsed the helpe of the Assyrians whom the Iewes themselues had called in which fact of theirs they sinned very grosly Yet could not their offence hinder the Lord from being carefull of his Church God sometimes deliuers his Church by setting her aduersaries together by the eares deliuering it by setting his enemies together by the eares And by this wee may seâ— how great care the Lord hath of vs seeing he spares not to punish euen great and mightie kingdomes for our safetie We may also obserue that although all the wicked should band and ioyne themselues in league together to destroy vs yet the Lord will easily finde a way how to deliuer vs out of their deuouring iawes Besides we may note how needfull it is for vs to be depriued of all humane helpes wherein wee often put vaine confidence and that against God himselfe for being once blinded with prosperitie It is fit we should now and â—hâ—n be left hâ—lpelâ—sse to bring vs to the true sight of our owne weâ—kenâ—sse we begin so to pride our selues in it that we can giue God no audience Hee must be faine therefore to remoue all impediments out of our way to the end we may come to the true sight of our pouertie as it happened to the Israelites who were stripped of all their succours after Syria was once destroyed Vers 4. And in that day the glory of Iacob shall be impouerished and the fatnesse of his flesh shall be made leane 5. And it shall be as when the haruest man gathereth the corne and reapeth the eares with his arme and he shall be as he that gathereth the eares in the valley of Rephaim ALthough hee had promised to speake of Syria and Damascus The reason why the Israelites are matched with the Syrians in this iudgement yet now he ioynes the Israelites with the Syrians and the reason is because they were confederates in one and the same quarrell The Syrians to whom Isaiah especially directs his speech were euen as a firebrand to kindle the wrath of the Israelites as hath been said but the Israelites were no lesse guilty and therefore iustly are they wrapped in the same afflictions as if they had been yoked with them It is vncertaine whether hee meanes all the elect people when he speakes of Iacob so as he should comprehend the Tribe of Iudah also Yet is it very likely it should bee referred to the ten Tribes onely who challenged this name vnto themselues so as he calles them glorious by way of derision because when they waxed proud of their strength multitude and confederacies they despised their brethren the Iewes Whereas he threatens them afterward with leannesse he doth it to taxe their insolencie as on the contrary the Prophets scorne and reproch them for being become fat For their prosperitie made them proud being puffed vp with the fruitfulnes of their country euen as fat horses ouermuch pampered are wont to kicke with the heele which is the cause why Amos cals them fat kine Amos. 4.1 Amos 4.1 How wanton and lustie soeuer they were then the Lord protests that hee will take downe their fat which caused them to be so glorious And it shall be Vers 5. By this similitude he shewes how fearefull the iudgement shall be Looke saith he Simile how reapers gather the corne into their armes so shall this multitude how great and mightie soeuer be reaped by the enemies And that he might not omit any thing he addes that after the haruest shall be ended some loose eares shall be gathered which lay scattered here there as if he should say After the multitude shall be gathered in the land made bare eueÌ„ as a field that is reaped the remainder which shall be scattered shall not therefore rest in safetie Moreouer hee vseth this similitude of the haruest because the people were growne secure vpon trust of their great multitude But as the reapers are not amazed at all when they see the corne very thicke so saith he the great multitude shall not disable the Lord from rooting them whollie out We may in like maner referre this to the Assyrians but yet the sense will be the same because they were Gods seruants to execute this vengeance Wee neede not stand to debate much about the verb To gather because it signifies nothing else but that the slaughter shall be like an haruest which being once ended others are permitted to gleane the eares which lie scattered For after that the tenne tribes had bin led captiues the Assyrians gleaned vp the remnant also when they vnderstood of their new deuices 2. King 17.4.5 He makes especiall mention of Rephaim because the Israelites were well acquainted with the fruitfulnes of it Vers 6. Yet a gathering of grapes shall be left in it Chap. 24.13 as the shaking of an oliue tree two or three berries in the top of the vtmost bowes and foure or fiue in the high branches of the fruit thereof saith the Lord God of Israel HE had preciselie affirmed that nothing should remaine of the discomfiture euen as if the name of the nation should be vtterlie defaced Now he addes a consolation A Consolation to asswage the bitternes of the slaughter For he shewes that there shall some remaine although the enemies determined to consume and destroy theÌ„ vtterlie Euen as a man neuer plucks his vine so cleane but there will some grape or cluster lie hidden vnder the leaues Likewise as a man neuer shakes his oliues so thorowlie but that some one will hang still in the top of the trees so howsoeuer the enemies be enraged and the wrath of God kindled yet as he therin shewes himselfe a seuere Iudge so will he shew himselfe gracious and mercifull in reseruing a small number in not suffring the
them in the winter as if he should say they shall not only be a reproch vnto men but euen to beasts also Such then is the condition of the wicked who thinke themselues cocksure euen then when they lift vp themselues most against the poore Church But the birds shall make their nests vpon them on the one side and they shall serue for houses and food for the wilde beasts on the other side so as they shall not only be in worse case then the meanest man in the world but their condition shall be far binferior to that of the brute beasts for being exposed to all shame and contempt they shall manifest to the whole world that Gods prouidence is wonderfull Vers 7. At that time shall a present be brought vnto the Lord of hostes a people that is Or rent or torne scattered abroad and spoiled and of a terrible people from their beginning hitherunto a nation by little and little euen trodden vnder foote whose land the riuers haue spoyled to the place of the name of the Lord of hostes euen the mount Zion THe Prophet shewes againe wherefore he threatned the ruine of this prophane people For in as much as all nations in a maner had conspired the destruction of the Church it should seeme that her vtter subuersion was now come The Lord shewes then that he will assist her in due season for had he not resisted such enterprises and repressed the plots of the enemies betimes the Iewes might haue despaired therefore hee lets it be knowne that he hath a care of his Church so as howsoeuer it pleaseth him to chastise her yet shall she feele his help in time conuenient Yea hee will oppose his strength against the power of tyrants and of her enemies lest they should ouerthrow her and so attaine their long expected hopes That the Iewes then might be imboldned to wait with patience he not only separates them from the Ethiopians but aduertiseth them in like maner that God will moderate his iudgements for their saluation Now he alludes to the second verse of this Chapter where wee saw the people of the Iewes termed by these names and titles He vseth the verb To bring because before this they should be led away as captiues so as it should be no more lawfull for them to goe vp to the Temple then for forreine nations We must also note this word Rent for his meaning is that the people shall be scattered as if hee should say Howsoeuer you must bee brought to a small number and shall be but a poore remnant yet shall this little portion that remaines be offred vnto God for a sacrifice From hence we are to gather a most fruitfull doctrine and exceeding fit for our time A doctrine of singular vse We see the Church at this day to be almost past recouerie for she is scattered oppressed ouerwhelmed and trodden downe on euer side What ought we to do in the mids of so great distresses We must lay fast hold vpon these and the like promises and assure our selues that howsoeuer the world goe yet God will defend and maintaine his Church And albeit she be as a bodie torne in pieces and scattered here and there yet will he easily gather her scattered members together againe by the worke of his spirit for he will neuer suffer the remembrance of his name nor the inuocation thereof to perish The Lord will so worke that of these peeces which lie now scattered here and there there shall be a people made and gathered together For it is easie with him to gather into one those whom he knits together by the vnitie of his Spirit although they be diuided farre asunder one from another Although then that we see the Church diminished and some of her members cut off yet shall some gift bee reserued out of her to be presented and offered vnto the Lord. To the place of the name The Prophets are accustomed to vse this manner of speech often For when they mention the seruice of God they set is forth by externall exercises as by altars sacrifices washings and such like Now the very truth is that in regard the seruice of God is internall it cannot be represented but by outward signes whereby men testifie that they serue and worshippe God Now he names the mount of Zion here chiefly because this place was consecrated vnto God as the place wherein he would haue sacrifices offered vnto him For the Lord honoured this place aboue al others in causing the doctrine of his word to come out thence as we haue seene Chap. 2.3 so that vnder this name wee may rightly vnderstand the pure and sincere worship of God To conclude the Prophets describe not this seruice in such wise as it should be after Christ his comming but such as it was in their own times the reason is because it was needfull for them to apply themselues to the capacitie of the people whom they taught Hence wee may gather that we appertaine not vnto the Church vnlesse we be offered vnto God in sacrifice We can haue no assurance that we belong to the Church of God vnlesse we offer vp our bodies and soules a sacrifice vnto God Rom. 12.1 15.6 2. Cor. 5.15 Whosoeuer hee be thē that challengeth any interest in God let him offer himselfe vp such a sacrifice vnto him and let him no longer liue vnto himselfe but giue and consecrate himselfe vnto God The meanes whereby this is done is by the sword of Gods word to wit the Gospell whereby Paul glorifieth that he sacrificed and offered vp men vnto God as Rom. 15.6 before alleaged By the place of the name of the Lord he means not that the essence of God of which wee must not thinke in any wise as of a carnall or earthly substance should be inclosed therein as if he were tied to any one place but because it was the place wherein the Lord was pleased to manifest testimonies of his power and to be honoured and called vpon where he also shewed his presence by his goodnesse and power especially in regard of the weaknesse of the people who otherwise could not comprehend his maiestie And yet we are to note that wee cannot be acceptable vnto God vnlesse wee be vnited vnto him in the same faith that is to say vnlesse wee be knit together as the members of his Church It is not needfull indeed that we should runne to Ierusalem or to mount Zion for Zion is now spread ouer all the world and is consecrated vnto God in generall It remaines then that we haue the same faith amongst vs and that wee be ioyned and lincked together by the band of loue For if these be wanting in vs then is there nothing in the midst of vs but pollution Where faith and loue is wanting there all things are vncleane vnto us neither have we any thing that is holy and consecrated vnto vs. THE XIX CHAPTER Vers 1. The burden
are confused we then begin to be troubled doubting in our selues whether things fall out by chance or whether they be gouerned by the prouidence of God For this cause the Lord telles vs that he is the authour of this change and renueth the face of the world to teach vs that nothing is permanent here below that so wee might with our whole heart aspire to that Kingdome of Christ which onely is perpetuall In regard then that these changes were neere it was needfull the Iewes should be aduertised of it aforehand that when they saw them come to passe these things might be called to minde that therein they might behold the prouidence of God and so gather increase of faith Neither is it to be doubted but the Iewes were carried with diuers distractions of minde to and fro in seeing the world so shaken on all sides and therefore sought by all meanes they might to auoid these waues and tempests For it is our desire alwaies to be in such a place of safetie as we may be free from all danger of gunshot as they say Some of them peraduenture then might seeke some other place of aboad the better to prouide for their owne affaires but when the mischiefe should presse them on euerie side this might make them tarry at home and admonished them that they could finde no better or safer habitation then in the companie of the faithfull By this example also many might be aduertised who for feare of dangers separated themselues from the Church thinking they could finde none greater out of it The Iewes then might be solicited with such thoughts for we haue seene in the eight Chapter that they had restlesse mindes Seeing then they were thus in doubt that they ranne to strangers for succour they might easilie be out of heart And therefore as I take it this is the principall reason why Isaiah thus denounceth the ruine of the Dumeans namely that the Iewes might willingly put themselues vnder Gods protection and aboue all things might recommend the safetie of the Church vnto him Let vs hence learne to keepe our selues in the lap of Gods Church We ought to keepe our selues in the lap of Gods Church though we see her suffer sundry trials 1. Pet. 4.17.18 be it that wee see her afflicted with diuers and sundry calamities and let vs rather gladly susteine those louing chastisements which are proper to her children then to wander abrode to drinke the lees and dregs which shall strangle and choke the wicked For if the children be thus chastised what shall become of the strangers and reprobates It may be also that the Dumeans molested Gods people whilest their neighbours assailed them on all sides Of Seir. It was a mountaine of Idumea as it appeareth Gen. 14.6 And vnder the name of this mountaine hee comprehends the whole Kingdome Now in this place he represents as in a glasse those things which had neede of words of vehemencie And seeing the Idumeans asked the watchman what was in the night it is very likely they were not farre off and were in hazard of the common danger for he brings them not in inquiring as curious to know what newes but they aske what the watch saw in the night as when one inquires then comes another and the third will come and doe the like Hereunto tends the repetition that it was not one alone that inquired but many as men are wont to doe when things are doubtfull and perplexed when euery one affrighted in himselfe giues credit to nothing that is told them Vers 12. The watchmen said The morning commeth and also the night if yee will aske enquire returne and come HIs meaning is that this feare shall not last a day onely or some little space as if the watchman should answer I will tell you that to morrow which I told you to day and if you feare now you shall also feare to morrow Now it is a most miserable condition when men are so troubled as they hang in suspence whether they shall liue or die it being that extreme curse wherewith the Lord threatens the wicked by Moses wWo will warrant me life till the euening And when the euening is come who will let mee see the morning Deut. 28.67 True it is that the faithfull are inuironed about with many dangers this note of thankfulnes he aggrauates their crime â—hat in so great light of the heauenly truâ—th they ceassed not to stumble as if they had been vtterly destitute of it Whâ—t hast thou to doe here He now bends his speech to Ierusalem not that this destruction concerned that Citie alone but becauâ—e the whole land thought themselues secured vnder the shadow of the Sanctuarie which was in it as alâ—o that the Iewes might thinke what was like to befall them if this Citie which was so well furnished should be thus dealt withall He askes by way of admiration whence it comes that euerie one left his house fleeing to the tops thereof to saue their liues Now the roofes of the Iewes houses were made otherwise then ours are and thence it is â—hat Iesus Christ saith What I tell you in the eare that preach you on the house tops Mat. 12.27 When the inhabitants of Ierusalâ—m then fled to the tops of their houses and left the houses themselues to the wils of their enemies it was a signe that they were exceedingly flâ—ghted They might all get vp thither to chase away their enemies with darts and arrowes but his meaning rather is that the enemie constrained them to runne vp thither because they were not onely amased at their comming but also fled for feare yet so as their flight should not saue them Vers 2. Thou that art full of noise a Citie full of brute a ioyous Citie thy slaine men Or are not slaine shall not bee slaine with sword nor die in battell HIs meaning is that it was peopled and full of inhabitants because there is great noise where many people are gathered together neither can the feare there be so great Isaiah addes this by way of amplification to wit that whereas being a sufficient number they should haue been vpon the walles and ramparts to defend the Citie they like cowards gaue place to the enemies and fled vp to the tops of their houses He therefore presseth the Iewes the more neerely with these words that they might duly weigh the iudgement of God for when mens hearts are cast downe with so great feare it is certaine that such an astonishment is sent of God It is as much theÌ„ as if the Prophet had said Whence comes it that thou hast no more courage to resist Surely because the Loâ—d himselfe chaseth and pursueth thee Now this doctrine is taken out of the 28. of Deuteronomie for we haue often said that the Prophets doe many times borrow sentences out of Moses to serue their turne withall onely the difference is that they apply that particularly which Moses spake in generall The
dangers but comes to himselfe and by himselfe alone considers that he is iustly punished that hee hath offended God and prouoked his wrath against him But the Prophet saith that not so much as one of the Iewes remembred God in these great calamities and that therefore the Lord had good cause to leaue them without thinking anie more vpon them From hence let vs gather that it is a signe of a desperate impietie when men amend not for the rods and scourges which are laid vpon them First of all wee ought to follow God cheerefully and to yeeld him voluntary obedience secondly as soone as he chastiseth and correcteth vs we are forthwith to repent vs. But if his rod doe vs no good what remaines but that God must double his blowes and make vs feele them in such seueritie that we at the last be brought to vtter destruction by them This doctrine is most fitting for this season wherein God calles vs to repentance by so many of his scourges and afflictions But seeing there is no repentance what are wee to looke for but that God should vtterlie cut vs off hauing before vsed all meanes possible To him that made it He closely coÌ„fesseth by these words that God absolutely condemns not the care we haue to resist our enemies to auoid dangers but that false confidence which wee put in externall means What course we ought to keepe in the time of peril For our inconsiderate hastinesse is iustly condemned of disloyaltie and high treason when wee forsake God to flie vnto swords and speares to fortresses and bulwarkes Let vs learne then to flie to him alone when dangers inuiron vs on all sides and let vs runne with all the powers of our soule Prou. 18.10 to the assured fortresse of his holy name This being done then is it lawfull to vse those meanes which hee giues vs but all things will worke to our destruction vnlesse we first of all put the hope of our safetie in his protection Hee calles God the workeman and maker of Ierusalem because hee had his habitation there and would there be called vpon Now seeing this citie was the image of the church this title also belongs to vs for the Lord is called the Creator of the Church in a speciall regard For howsoeuer this title appertaines to the creation of the whole world The first creation belongs to all the second peculiar to the elect onely yet this second creation whereby he deliuers vs from death by regenerating and sanctifying vs is a benefit which is peculiar to the elect others haue no part of this Now this title imports not a sudden act but such a one as is constant and perpetuall neither is the Church created once to be left by and by but the Lord defends and conserues it euen vnto the end Thou wilt not despise the worke of thine hands saith the Psalmist so Paul testifieth Psal 138.8 Phil. 1.6 that hee which hath begunne a good worke will accomplish it vnto the day of Christ And besides this title containes in it a wonderfull consolation A consolation for if God be the maker then neede we not to feare if so be we depend vpon his power and goodnesse But we cannot cast our eyes vpon him vnlesse we be indued with true humilitie confidence that being dispossessed of all haughtinesse and so brought to nothing we be readie to attribute the whole glorie to him alone Now this cannot be done vnlesse herewithall we bee fully perswaded that our saluation is in his hand being assured that we cannot perish no not although a thousand deaths should compasse vs about Well their fault then was the greater in regard the prerogatiue of this Citie which had been approued by so many euident signes could not yet prouoke the Iewes to commit themselues vnto Gods protection As if he should say What folly is it for you to thinke to keepe the Citie when you despise the workman that made it Long agoe The Hebrew word signifieth as well distance of place as length of time If we referre it to the place the sense will be that the Iewes are double vnthankfull that they loâ—ked not vnto Gâ—d no not a farre off Wherein we are to note that we ought not onely to looke vnto God when hee is neere vnto vs but also when it seemes hee is farre distant from vs. Now we thinke him absent when we feele not his present helpe and when he assists vs not as soone as we stand in neede To be short The nature of hope described he shewes what is the nature of true hope for it is a grosse and carnall kind of looking vnto God when we acknowledge his prouidence no further then wee câ—n see it before our eyes Hope must mount aboue the skies hope you know must mount aboue the skies I grant the Lord is alwaies properly and truely present but he is thought absent and farre off in regard of the weakenesse of our sight This must bee construed then according to our sense and not as the thing is indeed Wherefore albeit that he seemes to be absent in these calamities wherewith the Church is now afflicted yet let vs lift vp our mindes vnto him let vs awaken our hearts and shake off all sloth that so wee may giue our selues to the calling vpon his name But the other sense agreeth better to wit that they looked not vnto God who created and made his Church not yesterday or the day before it but a great while since as one who shewed himselfe the maker of it many ages off He is called then the ancient maker of his Church because that if the Iewes would but haue called to minde the long progresse of time they should haue knowne him to haue been a perpetuall conseruer of his worke wherein their ingratitude is yet the lesse excusable Vers 12. And in that day did the Lord God of hostes call vnto weeping and mourning and to baldnesse and girding with sackcloth THe Prophet further amplifies this wicked rebellion of the people For this circumstance cuts off all replies for in the middest of such extreme dangers they had despised the holy exhortations of the Prophes and had reiected the fauor of God when he was readie to haue healed and restored them to their former happines Here we see a signe of desperate malice when men are so besotted that they proudly despise instruction and correction kicking obstinatlie against the spurâ—e then I say may we euidentlie perceiue that they are giuen vp into a reprobate sense Whereas he saith the Lord called them we may expound it two waies for although he should not speake at all yet he calles vs sufficientlie by his rods and chastisements Put the case we had no Scripture at all no Prophets nor Teachers and that there were none to admonish vs yet doth God notwithstanding instruct vs by afflictions and calamities so as we may easily coÌ„clude that euery chastisement is
reason of that lawlesnesse which is in them For as much as the Iewes then had proudly giuen vp themselues to all dissolutenesse of life he sets Gods iust iudgement before them for ioy is then iustly cut off from vs When ioy is iustly cut off from vs. when we know not how to entertaine the benefits of God with thankfulnesse nor know not how to reioyce in him Hee is inforced then to take our delights and pleasures from vs and then to compell vs to mourne and sigh Vers 12. In the citie is left desolation and the gate is smitten with destruction BY an elegant manner of speech hee describeth the destruction of Ierusalē or of many other Cities together The beautie and perfection of Cities The beautie of Cities consists in the multitude of inhabitants they are therefore called deserts when none are left to dwell in them Now the Prophet tauntingly saith that destruction shall dwell in the Citie True it is that some translate the word Shammah Desolation but both the words come all to one sense He makes mention of the gates because a man might perceiue by them whether the Citie were full of people or no for thither they all came and there iustice was administred First then he speakes of the whole Citie in generall and then notes one particular for amplifications sake for albeit Cities be destitute of inhabitants yet some may bee seene at the gates but if they be emptie the desolation must needes be great thorowout the Citie Vers 13 Surely thus shall it bee in the middest of the earth among the people as the shaking of an Oliue tree Chap. 17.6 and as the grapes when the vintage is ended IN as much as this sentence comes in betweene the threathings and the consolation it seemes hee should onely speake to the elect and not to all the people indifferently vnlesse we will say that he describes that scattering whereby the Iewes were diuided as it were into many nations But because this should be too strict and harsh I expound it simplie that some hope is left to the other forelorne nations God in wrath remembers mercie And trulie this prophesie doth indeede properlie belong to Christ through whom it is no maruel if the Gentiles haue some part of the promise of saluation The Prophet hath alreadie vsed this similitude Chapter 17.6 but there he only mentioned the church of the Iewes telling them that a small remnant should still remaine of the holy seed lest the faithfull might thinke the Church vtterlie rooted out For as when an oliue tree is shaken there will alwaies be some left heere and there and likewise grapes vpon the vine so should there remaine an after gathering as it were of the faithfull in that great destruction wherewith the Church should be oppressed But in this place he extends this promise vnto other parts of the world according as they should partake in the same grace by the meanes of Christ Yet he therewithall addes a menace or threatning as if he should say the earth shall be left bare of her Inhabitants euen as trees and vines are of their fruit Vers 14. They shall lift vp their voice they shall shout for the magnificence of the Lord they shall reioyce from the sea HE now goes on and amplifies the consolation which he touched before for as he said in the tenth Chapter vers 22. that of this great multitude there should remaine a little handfull which should couer the whole earth so now he shewes that this small number of the faithfull which shall be left of this great vintage shall reioyce notwithstanding and sound the same so loude that it should be heard vnto the furthest regions This is done by the preaching of the Gospell for as touching the estate of Iudea it seemed to be ouerthrowne in regard that the politique gouernment was abolished warres without and seditions within had so wasted it that it was vnpossible euer to be recouered The rest of the world also was no lesse dumb in vttring these praises of God then deafe in hearing the sound thereof Now because the Iewes were the first fruits of the beleeuers I willingly grant that they be placed in the first rank A Consolation fitting the times of the Churches desolation Hence we gather a singular Consolation to wit that the Lord in a moment can restore his Church vnto a most florishing estate yea and create it of nothing for out of death he drawes life euen as often as it pleaseth him But is it not a wonder and aboue the order of nature that so small a remnant in lifting vp their voyce See vers 16. should be heard so farre off for where few are there is silence and great noise is wont to be where great multitudes are gathered together This then is the worke of God which farre surmounts nature and whatsoeuer facultie else is in man otherwise it seemes the Prophet should contradict himselfe to wit that all Iudea should be wasted and all the world brought to nothing and yet that their crie should be heard euery where This in it selfe is incredible or rather ridiculous if we measure the thing by carnall sense it is therefore as we haue said to be ascribed whollie to the admirable power and worke of God By their crie he not only meanes the voyce of gladnes which is expressed by mirth and reioycing Faith the ground of true ioy but he also comprehends vnder it trust and confidence because they shall freelie boldlie and with a loud voyce publish the praises of the Lord. Now herewithall he admonisheth the faithfull that it is their dutie to cause Gods graces in them to be magnified and not their owne By the Sea Gods mercies must not be concealed it is well enough knowne that the Iewes meane the regions farre off which lie beyond the same Vers 15. Wherefore prayse ye the Lord in the valleys euen the name of the Lord God of Israel in the yles of the sea GOds benefits ought to prouoke vs to giue him thanks which we then testifie when we vtter forth his prayses What thanks shall I render vnto the Lord saith Dauid Psal 116. for all the benefits he hath bestowed vpon me I will euen take the cup of thanksgiuing for his saluation and call vpon his name This order the Prophet keeps in this place for hauing spoken of the restauration of the Church he forthwith exhorts vs to offer the sacrifice of prayse By the valleys he meanes those Countries that are scattered and diuided as it were from the rest for those which are inuironed with mountaines are distinct and seuerall naturallie Thence it is that the inhabitants of the valleys are rude and barbarous because they seldome conuerse with others It is then as if the Prophet should haue said There is no corner of the world be it neuer so obscure and intangled but the praises of God shall be heard there He
them therefore it is that the Prophets are wont to mingle consolations after their denunciations of iudgements Seeing these things serued then to cheere vp the faithfull no doubt but they were speciallie directed to the Iewes among whom faith had her speciall residence in regard that it appeared in none but them But yet we are once againe to obserue these words after many dayes for this is added to exercise the faith of Gods children we often run headlong in our desires and would haue God accomplish his promises by and by we grudge that he delaies so long and wax so impatient that we can no longer indure But we must learne in humilitie to wait and looke long for the saluation and mercie of our God and not be discontented how long soeuer he deferre for certainly he will come and he will not tarrie But herewithall wee must note that God speakes not heere of all for as we haue seene in the 13. verse he was determined to saue but a few and this ought so much the more to whet our appetites to the end after we haue been long exercised vnder sundrie calamities we may meete the Lord that smites vs by vnfeined repentance Vers 23. Then the Moone shall be abashed and the Sunne ashamed when the Lord of hosts shall reigne in mount Zion and in Ierusalem and glorie shall be * Or euen in the presence of his c. before his ancient men MAny thinke that the Prophet vseth this vehemencie against the Iewes as if he said The Sunne Moone and Starres are ashamed of your incredulitie so that you are a detestation not to men only but euen to the insensible creatures but this seemes vtterlie wide frō the Prophets purpose I make no doubt but he continues on that consolation which he touched in the former verse as if he should say When the Lord shall visit his people and purge his Church he will establish such a glorious kingdome that it shal darken the light of the Sunne and Starres And this maner of speech is very vsuall among the Prophets we also haue seene it before in this prophesie Now Isaiah speakes not here alone of the head but also of the whole bodie of the Church when the Lord then shall settle his kingdome vpon mount Zion his glorie in the restauration of the people shall be so great that that which seemes bright and glorious in mens eies being compared with this shall be but darkenes And the better to expresse it he names the greatest lights in the firmament Some improperlie draw the verb To reigne to Gods vengeance for albeit God reignes when he iudgeth the world yet this maner of speech linked thus together God shall reigne in Mount Zion alwayes notes mercie and saluation For he speakes of the restauration of the Church whence we gather that these things are not accomplished but in Christ In mentioning of the Ancients he vseth a figure called Synecdoche a figure often vsed in scripture taking the chiefe part of the Church for the whole bodie and yet not without a speciall cause The ancient men Priests and gouerning Elders are heere taken then not only for the Priests but for those gouernors which haue the ouersight of maners and discipline to wit such as ought with wisdome and discretion to gouerne others And vnder these names he comprehends all the people not only because they represent the whole bodie the common people being hid as it were vnder the shadow of their wings but also that the faithfull might haue good hope of a future restoring otherwise it were to little purpose that a scattered multitude should be left like a crased bodie or a confused lump It is not without cause that the particle euen before his auncient men is added to the end the Iewes might know that Gods power should be glorious not that it can be comprehended with the eies of flesh but by faith for he so reignes that we effectuallie feele his strength in our weakenes And if we apprehend not this we shall neuer receiue any comfort In stead of glorie some reade gloriouslie others glorious I had rather take it in the substantiue although it be not much materiall as touching the sense For he shewes how great Gods glorie and magnificence should be when Christes kingdome shall be set vp all glorie then must be turned into darknes that his glorie alone may shine and surmount all things Whence it followes that God then inioyes that which belongs vnto him in the middest of vs and that honor which none ought to depriue him of when all creatures are brought within compasse and that he alone shines and is the light of our eyes THE XXV CHAPTER Vers 1. O Lord thou art my God I will exalt thee I will praise thy name for thou hast done wonderfull things according to the counsels of olde with a stable trueth HItherunto Isaiah hath prophecied of Gods iudgements which hung not ouer the head of one people alone but almost of the whole world Now it was impossible that the consideration of so many calamities which hee foresaw would fall vpon them should not worke great sorrow and trouble of mind in him For those that are of an vpright heart desire that all the world might bee saued And as they thirst after Gods glory so they cannot but loue all the works of his hands by how much the more then a man is possessed with the true feare of God the more neerely is hee touched to the quicke with the feeling of his iudgements In the meane while the wicked are besotted when he manifests the same and will not be moued for any terrours whatsoeuer the godly on the contrary quake at the least signe of his displeasure If wee haue experience of this what thinke we the Prophet felt who saw all these calamities which hee foretold before his eyes as in a glasse For the Ministers of the word must needes bee much more effectually affected with the sight of such things then the common sort that the same may be as it were a seale vnto them of the trueth of their doctrine The Lord then hauing set these horrible desolations before the Prophet as in a table it was necessarie that being moued with sorrow and griefe he should turne his eyes vnto the Lord for otherwise hee might haue been intangled with confused passions and great disquietnesse of minde And therefore being assured that the Lord would prouide for his Church in the middest of these tempests and that hee would gather in those vnder the wings of his power which before were scattered farre off hee takes courage vnto him Wee see then that Isaiah continues constant in his vocation without being daunted or any way discouraged but rather relying alwaies vpon the assurance of obtaining mercy and therefore hee continues to celebrate the praises of the Lord his God By this we may see that this thanksgiuing depends vpon the former prophecies and that Isaiah respects not
condemned But it is not without cause that the Prophet vseth these two wordes Behold this is c. For therein he testifies that God is surely present and a little after in mentioning faith Note also that the Prophet doubles his speech This is our God This is the Lord. and assurance he sets forth the constancie of those who worship God in Christ It is certaine that we can not comprehend the Lord in his Maiestie for he dwels in light which no man can attaine vnto the which would certainly ouerwhelme vs if we should presume to aspire thereunto And therefore he applies himselfe to our weaknes communicating himselfe vnto vs in Iesus Christ by whom he makes vs partakers of his wisdome righteousnes and all other his benefits This is also an excellent point for in calling Christ the God of the faithfull he giues him the title of The eternall whence we gather that the true eternitie of God is comprehended in his person Moreouer seeing Christ is thus manifested by the Gospell it reproues the wicked vnthankfulnes of those who being discontented with this perfect manifestation of him haue dared to adde vaine speculations of their owne as we may see in the Papacie Wee haue waited for him Now hee expresseth that constancie and perseuerance which those should haue that haue once imbraced God in Christ for this was not to be a temporarie knowledge but such as wherein we must stedfastlie perseuere vnto the end Now Isaiah speakes in the person of the auncient Church which then had her proper seate only among the Iewes And therefore contemning all other gods which were worshipped in other places he confidentlie affirmes that he only which was manifested vnto Abraham Gen. 15.1 Exod. 20. and published in the Law by the ministrie of Moses is the true God for other nations which were plunged in darknes and ignorance waited not for him in regard that this waiting proceeds from faith which is accompanied with patience and faith is neuer separate from the word He admonisheth the faithful then that their saluation hangs vpon expectation and hope because the promises of God were somewhat deferred till Christes comming Furthermore we haue also to consider what the condition of these times were for it seemed that Gods promise was either disanulled or that he had reiected the posteritie of Abraham Truely howsoeuer they beheld the promise a farre off yet God did in no sort reueale himselfe vnto them at that time it was needfull therefore that they should be endued with a wonderful patience to sustaine so heauie afflictions and temptations This is the cause why he commands them to wait patientlie for the comming of Christ for then they should perfectlie feele how neere the Lord is to theÌ„ that serue him Now this very doctrine ought to quiet and calme our troubled spirits at this day to the end we may wait for the Lord with a sure and inuincible hope although our saluation be yet hidden and that we say of him when he seemes to be far off Behold him Let vs learne also in the midst of the greatest confusions to discerne him by this marke This is the Lord. For the words theÌ„seluâ—s although he speakes in the time past to wit We haue reioiced and are glad yet the words import a continuall act and a little before he spake in the time to come He will saue vs. The summe is that Christ will neuer disappoint those that are his of their hope prouided that they call vpon him with calme and quiet affections Christ neuer disappoints his of their hope if with calme affections they call vpon him Vers 10. For in this mountaine shall the hand of the Lord rest and Moab shall be threshed vnder him euen as straw is threshed in * Or in the dunghill Madmenah I Doubt not but the Prophets intent in the beginning of this verse is to comfort the Iewes who wanting this might haue thought that God had vtterlie forsaken and cast them off For whereas some expound it of the affliction which the Lord would bring vpon the Iewes I see no reason of it at all But it is rather as if the Prophet should say The Lord will alwaies assist his Church I know well that the hand of the Lord is also said to rest vpon the reprobate when without ceasing he continues to presse them with his vengeance till he haue vtterlie ouerthrowne them but hand in this place is rather taken for succor then for corrections for the verb shall rest signifies a perpetuall watch and defence Hence wee gather a very profitable doctrine to wit A doctrine of singular fruit that albeit God do shed forth infinit store of his benefits ouer all the earth so as the vnbeleeuers themselues haue their part of them yet notwithstanding his hand helps not continuallie Gods continuall help proper only to his Church neither doth it rest any where but vpon his holy Mountaine that is to say vpon his Church where he is serued and worshipped We are also to obserue that Ierusalem was brought vnder the rod before she felt these graces The Prophets mingle consolatioÌ„s with denuntiatioÌ„s for before he denounced the iudgements of God against her and now he addes a consolation thereunto In the second part of the verse he redoubles this mercie of God as it were Why Because in correcting the enemies of his Church he testifies how deere and pretious the saluation thereof is vnto him The Iewes had scarcely any greater enemies vnto them then the Moabites as may be seene thorowout the bookes of the Prophets notwithstanding there was some alliance betweene them Now vnder the name of the Moabites he coÌ„prehends all the enemies of the Church but speciallie those with whom they had any affinitie which commonlie proue the worst of all He shewes then that albeit for a time they plaid rex and oppressed the Church by tyrannie yet themselues at last should be brought downe His purpose in this is to preuent the worst lest the faithfull should be discouraged in aduersitie thinking their case miserable whilest the wicked euery way triumphed ouer them for the threshing whereof he heere speakes shall follow soone after If we therefore at this day see the Church of God afflicted and troubled by those that in shew haue some acquaintance and league with vs yea such as take vpon them the name and title of the Church yet let vs susteine and comfort our hearts by this promise Whereas we haue turned the Hebrew word Madmena a Dunghill some take it to be the name of a Citie whereof Ieremiah makes mention Chap. 48.2 But what if wee say that the Prophet alludes to this Citie which stood as it is verie likely in a fat and fertile soile and that hee thus gaules and presseth the Moabites the more as if hee should say Euen as straw is threshed in their fields so the Lord will thresh the Moabites I reiect not the other
that shall onely behold the vpper face of the earth but the rootes notwithstanding lie hid vnderneathe which after they haue sucked in the deaw of the spring time doe againe gather strength and life so as the flowers which before were withered away and dried doe then become fresh and greene Thus the people shall gather new force after they shall bee reuiued and watered with this fruitfull deaw of Gods grace although for a time it seemed they were wholly withered and gone Sure these similitudes which are drawne from such things as are familiarly knowne amongst vs haue great force in them to worke vpon our affections What forâ—â— familiar similitudes haue to work vpon our affections For if flowers or grasse which are wet with the deaw that falles vpon them doe sprout forth and wax greene how much more shall we be reuiued if we be watered with the quickening deawes of Gods grace Why should not our bodies receiue new liuelinesse albeit they were rotten before Note Hath not God as much care ouer vs as he hath ouer the hearbs Is not the holy Spirit of greater force then the deaw Saint Paul I remember vseth the like similitude 1. Cor. 15.36 where hee speakes of the resurrection but in regard he applies his metaphor to another purpose I thinke it not amisse to let it passe for this time because I would not willingly confound that place with this Let it suffice vs that we haue attained the true meaning of the Prophet In the end of the verse where I haue translated The earth shall cast forth her dead some translate it in the second person Thou shalt bring downe the land of Giants or Thou wilt bring downe the Giants in the earth I reiect not this interpretation because the words may well beare this signification but as I take it the first seemes to agree best to the text although the matter be not much materiall in regard of the substance For this must be referred to the consolation which we mentioned a little before Vers 20. Come my people enter thou into thy chambers and shut thy doores after thee hide thy selfe for a very little while vntill the indignation passe ouer IN this verse hee exhorts the children of God vnto patieÌ„ce that they might coÌ„tinue to beare their miseries and afflictions quietly as also to remaine inuincible against all the sharpe temptations which as it seemed should ouerwhelme them There was great need of this exhortation therefore for the pitifull case into which the poore people were soone after brought seemed in all outward appearance to bee farre off from the promise which was formerly made vnto them The Prophet then like a tender hearted nurse takes this troubled people by the hand as it were who otherwise knew not what shift to make and carries them aside into a secret place to lodge them in safetie till these stirres and hurly burlies were appeased Now whereas he calles them my people he speakes in the person of God and not in his owne By chambers he meanes a quiet and peaceable state of conscience to wit when with boldnesse of courage and confidence wee arme our selues with patience in waiting for the comming of the Lord as Abacuk who hauing foretold what calamitie should befall the Iewes professeth that hee stands all day vpon his watch-tower that is to say in a place of safetie to expect the euent in patience and silence Isaiah commands them to doe the like here as if he should say You that are the seruants of the Lord get you into your chambers or into some other sequestred place when you feele your selues assaulted with such temptations as you are not able to resist But for as much as it is not sufficient to be once well fortified against the violence of garboiles and stirres he therefore also commands them to shut the doore after them which is to be referred to constancie and perseuerance as if he should say Looke to it that the diuell finde not the least creuise open to assaile you for hee can easily enter into our hearts if we giue him but the least aduantage that is Whereas he bids them to hide themselues his meaning is that the faithful should inioy a secure freedom if so be they were couragious in waiting for the comming of the Lord for albeit we ought to fight boldly and valiantly 2. Cor. 12.9 yet seeing the power of God is often manifested in our weaknesse wee cannot possibly take a better course then in all humilitie to run and shrowd our selues vnder his wings that so hee may saue vs from all inordinate feares and terrors Furthermore in regard that wee are giuen to boiling passions naturally and are euer and anon caried away with impatiency if we feele not Gods help at hand to succour vs presently therefore hee saith that these stormes and tempests shall blow ouer and continue but a while We must make account to fight euery day against one temptation or other Wee must make our accounts to meete with new conflicts euery day neither must wee thinke to come to the end thereof as long as we liue and this is it that makes our miseries seeme so wonderfull long and tedious vnto vs. But if we compare them with that eternitie wherin we shall inioy happinesse without end the meditation thereof will cause them to seeme but as a moment As Saint Paul in a certaine place shewes that the light afflictions which for a short space wee suffer in this world are no way to be compared vnto that eternal weight of glory which shall bee reuealed in the world to come Rom. 8.8 2. Cor. 4.7 When the Prophet addes vntill the indignation be past he meant thereby to remoue all difficulties out of the mindes of the faithfull and it is no lesse then if hee had promised them deliuerance out of hand Mee thinkes this word indignation simply considered in it selfe signifies that affliction which proceedes from the wrath of God Others referre it vnto the enemies of the Church which sense though I reiect not yet the first likes me better For wee see how carefull the Prophets are to insinuate into our mindes that no euil befalles vs but by the hand of God No euill befalles vs but by the hand of God and that he neuer sends the same without cause but is first prouoked thereunto by our sinnes and offences Hence we learne that God will not be angry with his Church for euer but will cause his wrath to cease at the last God will not alwaies retaine his anger towards his Church but wil cause his wrath at the length to cease Mich. 7.18 Zac. 1.12 13 euen as we see it to fall out in stormes and tempests and this is the cause why the faithfull beare their crosses with the greater courage For thus the Church saith Mich. 7.9 I will beare the wrath of the Lord because I haue sinned against him c. Why so She knew well
that God meant her good in chastising of her Now our Prophet brings in the Lord speaking as I touched before to the end his exhortation might haue the better authoritie Vers 21. For behold the Lord commeth out of his place to visit the iniquitie of the inhabitants of the earth against him and the earth shall discouer her blood and shall not hide her slaine NO doubt but it is an heauie temptation to the faithfull when they see the wicked exercise their rage against them and in the meane while that God should hold his peace for in so doing they imagine he hath forsaken them The Prophet then labours to preuent this temptation and shewes that howsoeuer the Lord hath been silent for a while yet hee will in the end shew himselfe in due season to giue reliefe to his seruants and to punish the wrongs that haue been done him Thus by the word of comming forth he describes the Lord reaching out his hand as it were to his children as if the same had been hidden before in regard they felt not his helpe For that is the cause why he saith the Lord comes forth into sight namely to succor his Church and to execute his iudgements vpon her enemies for in former time it seemed he had kept himselfe close and altogether shut vp in heauen We may also verie well affirme that Isaiah alludes to the sanctuarie which maner of speech is often met withall in the bookes of the Prophets Mich. 1.3 Abac. 3.13 Zach. 14.3 As if he should say Howsoeuer the prophane nations despise the Arke of the couenant being seated in a very meane place yet from thence shall the faithfull feele by good experience how readie the power and fauour of God is prest to succour them and that hee is not called vpon in this holy place in vaine In the meane while wee must hold this as a sure principle that albeit the wicked scorne the Temple as if it were no better then some Country barne or some such like thing yet euen from thence will the Lord come forth when he sees the time fit to defend and to auenge his peoples quarrell vpon all the inhabitants of the world And this exposition sutes better then if by the word place we should expound that he should come forth of heauen for Isaiah meant to expresse somewhat more The Prophets whē they make any mention of heauen they therewithall present before vs the glorie and maiestie of God but our Prophet in this place respects our capacitie that is to say when we feele that God who in times past seemed to be farre off and hidden out of our sight doth at the last appeere for our comfort He also hath vsed a particle demonstratiue and a participle of the present tence for the greater certentie of the matter as also to the end the faithfull might not thinke much to bridle their passions by patience till his comming forth Hitherunto appertaines that which he ads touching the visiting of iniquitie for it were contrarie to his nature who is the Iudge of all the world to suffer wicked men to giue ouer themselues to all wickednes without impunitie There is in the verb to visit a similitude well enough knowne for we thinke that God either sees not at all or else is busied about some other matters when he withholds or deferres the execution of his iudgements be it neuer so little a while These words also against him want not their weight for it is often said that when the wicked lay their ambushes they spread a net or dig a pit for themselues Psal 9.15 57.6 The sense then is that all the annoyances oppressions which the wicked bring vpon the Church shall in time fall vpon their heads that haue been the contriuers thereof Lastly there is also a very great vehemencie in the word shall disclose for now whilest the wicked shed and tread vnder foot innocent blood the earth seemes as it were to suck and drinke it into her womb in the meane while it seemes the death of the faithfull is quite and cleane forgotten and the memorie thereof raced out of mens minds for euer yea and that God himselfe vtterlie neglects it These are mens imaginations but the Lord witnesseth the contrarie here He calles the blood of the earth then which the earth hath drunke in as it is said Gen. 4.11 The earth hath opened her mouth to receiue thy brothers blood when the blood of Abel was shed For the Lord in that place amplifies and aggrauates the foulenes of the fact when he saith That the earth is defiled with that blood which was shed and therefore he therein shewes first how pretious the death of his Saincts is in his sight secondly what care he hath of the same and lastly that he will reuenge it For the earth it selfe shall be armed to punish the cruelties which haue been exercised by tyrants and the enemies of the truth against the faithfull so that there is not the least drop of blood which is shed that shall not be accounted for Let vs therefore remember this consolation A Consolation which we ought to haue continuallie before our eies and set it alwaies before our eyes when the wicked smite vs laughing and sporting themselues whilest they vex vs with all maner of outrages For God in the end will shew that innocent blood hath not cried in vaine because he can neuer forget his Saincts THE XXVII CHAPTER Vers 1. In that day the Lord will visit Leuiathan that pearcing Serpent and Leuiathan that crooked Serpent with his sore and great and mightie sword and will kill the Dragon that is in the sea THE Prophet speakes heere of Gods iudgement in generall and so comprehends the whole kingdom of Satan For hauing spoken before of the vengeāce of God against tyrants and vnbeleeuers which had shed innocent blood he now passeth on further and publisheth the edict it selfe The word Leuiathan is diuerslie expounded but generallie it signifies a serpent or the whales and fishes of the sea which are as mōsters in regard of their excessiue greatnes Now howsoeuer this description agrees to the king of Egypt yet vnder this one kind he meant to comprehend all the enemies of the Church For mine owne part I make no question but by way of Allegorie he speakes here of Satan and his whole kingdome describing it vnder the figure of some monstrous beast Gen. 3.1 Satan and therwithall also priuilie taxeth the subtleties wherewith he couers his deceitfull baits And thus he meant to preuent many doubts wherewith as with mightie billowes we are at euery turne tossed to and fro whilest God on the one side promiseth to assist vs and yet Satan on the other side ceaseth not to make vs feele the force of his darts and craftie conueyances for his cunning is exceeding great to worke mischiefe and his wrath is wonderfull hot against the poore Saincts of God But in the meane
see that he not only condemnes Images and Idols but whatsoeuer the Iewes had inuented without the prescript rule of the law whence it followes that all will-worship is reiected of GOD. God reiects not Idolatrie alone but all will worship all be it be grounded vpon neuer so good intents Where he addes in the end that they shall no more arise or stand vp he shewes how odious a thing Idolatrie is in Gods sight seeing he will haue the very memorie thereof to be quite abolished so as afterwards there should no signe thereof be left at all And yet the Prophet meant to expresse somewhat more to wit that our repentance should be such as that we ought to perseuere therein coÌ„stantlie vnto the end For we call not that true repentance when men are only moued vpon some sudden passion to renounce and abolish their superstitions and then forthwith to suffer them to sprout and increase againe which yet we see comes often to passe in manie who in the beginning seemed to be consumed with zeale in an outward shew and within a while haue growne key cold againe But the Prophet here notes out such a constant zeale True repentance holds out to the end that those who haue once begun to forsake and renounce their abominations hold out and perseuere in a good course vnto the end Vers 10. * Or neuerthelesse Yet the defenced Citie shall be desolate and the habitation shall be forsaken and left like a wildernes There shall the Calfe feede and there shall he lie * Or shall brouze vpon the tops thereof and consume the branches thereof YEt Some take the Hebrue Coniunction Vau for a particle of rendring the cause and some as if it signified Otherwise therefore it will beare a double sense If we interpret it For then the Prophet should giue a reason of that which went before but that is against the drift of the text and besides it is vtterlie a verie absurd exposition Those who take it for Otherwise haue the most likelihood for this threat may well agree If you repent not looke to the issue Your Citie which is so well fortified shall be made like a wildernes But yet me thinks this is too constreined a sense I had rather then expound it Notwithstanding or neuerthelesse for the Prophet meant to say that Ierusalem and the rest of the Cities of Iudea should be destroyed neither could Ierusalem possiblie escape albeit God meant to spare his people This admonition was very requisit because the faithfull might haue been discouraged in seeing this holie Citie ouerthrowne and the Temple laid on heapes but they knew by the former prophesies that God had meanes enow in store to conserue his Church and the consideration thereof vpheld them The Prophet then goes about to preuent this temptation And from hence learne that we ought neuer to be out of heart howsoeuer we be brought to a great exigent and that the Lord begins to handle vs with all extremitie Now albeit this threatning may well concerne all Iudea yet I rather thinke that he speakes here principallie of Ierusalem which was the Mother Citie of that countrie Whereas he addes that the Calfe shall feede there it is a figuratiue maner of speech much vsed among the Prophets as oft as they mention the destruction of a Citie for they then forthwith shew that the place shall be made pasture ground In which we haue to obserue what should moue the Lord to execute such a iudgement as to put brute beasts to feed in that place which the Iewes by their wickednes had prophaned Surely he had adopted them to be his children and therefore it was their duties to haue yeelded subiection to so louing a father but in regard they had broken out into licentious behauiour against him and had shaken off his yoke The sinnes of a nation may so farre prouoke the Lord that where it was an habitation for men it shall become an habitation for beasts only it was iust with the Lord as a punishment of their ingratitude that the place of their dwelling should now be inhabited by better inhabitants taken from among brute beasts rather then men Whereas he saith the tops it is to augment the description of this waste and desolation as if he should say There shal be such plentie of grasse that the Calues shal only brouze vpon the tenderest parts thereof The word Saiph signifies also a bow or branch but because they naturallie sprout vp on high I take it here for the top or end We may also affirme that the Prophet alludes to the faire shew which the Citie had it being in times past beautified with faire and high buildings but nothing should be seene there these houses being throwne downe but grasse and boughs of trees wherewith the calues being plentifully fed should onely for wantonnes browze vpon the tops thereof Vers 11. When * Or his haâ—uest shall dry the boughes of it are dry they shall be broken the women * Or shall come and shall set c. come and set them on fire for it is a people of none vnderstanding therefore hee that made them shall haue no compassion of them and he that formed them shall haue no mercy on them SOme thinke the Prophet hath respect to the similitude of the vine whereof hee spake in the beginning of this Chapter and therefore they translate When the branches shall die I grant that the word Kesirah is ambiguous but because the similitude of the haruest agrees better as also that the Hebrew word may be so expounded therefore I had rather take it in this sense And yet I traÌ„slate not When the haruest shall be dried but WheÌ„ the haruest shal dry Now To dry in this place signifies nothing else but to come to ripenesse as if hee should say Before the crop be ripe it shall be cut downe and so the Lord will depriue thee of that which thou thoughtest thou hadst sure enough in thine hand Where he saith the women shall come his meaning is that God shall neede no strong armie of men to finish this businesse but poore weake women shall suffice and thus he amplifies the indignitie that shall bee offered them in this chastisement For he threatens that the calamitie shall be full of shame and reproach in regard that it is a greater disgrace to be praied vpon and spoiled by the hands of sillie women who were neuer expert in feates of armes then by men who are souldiers by profession In the next place hee shewes the cause of this so great a calamitie for at the first blush the Lord might seeme too seuere in suffering his chosen to be so miserably vexed and scattered without any succour Why so Because it is contrary to his louing and fatherly disposition to deale thus with his children But our Prophet shewes that God did not correct the Iewes so rigorously without good reason for they were destitute of
may take a thorow view of our selues Is it not strange that after so many miseries and afflictions which God hath vsed to purge out our corruptions that the Church should yet notwithstanding be so impure But such is our frowardnesse that wee kicke against the prickes so that howsoeuer the Lord indeuors by all meanes to correct our vices yet we not onely frustrate the same by our rebellions but daily gather new defilements to the former wherewith we were spotted before It is no meruaile then if men now adaies are so hardened and wax worse and worse notwithstanding the Church hath been so manie waies humbled for Isaiah affirmes that the people in olde time did the like Now whereas the Lord ouercame so great and execrable a villanie by his soueraigne bountie and did still preserue his Church we must needes acknowledge that this came to passe by his secret purpose far besides the expectation of any for he shall preuaile but little with vs if he onely vse ordinarie and common remedies From this place also it appeeres how sottish childish the Papists are in their brags The sottishnesse of the Papists assertion The Church cannot erre discouered who haue euer in their mouthes the Church the Church vnder the title of their Priests Bishops Prelates their authoritie resist the open and manifest Scriptures as if forsooth these holy orders could neuer erre Indeede they would make vs beleeue that they haue the holy Ghost shut vp in their braine as if they were the body represētatiue of the whole Church which is neuer forsaken of God But here we see what Isaiah saith of the Prophets and Priests of his time whose calling was far more excellent then was the calling of anie of their shauelings Doubtlesse if euer there were a true Church of God it was amongst the Iewes and the calling of the Priests of that time was approued of by his word for which these haue not so much as a syllable And yet he shewes that euen they were no only corrupted in maners but erred also in vision and in iudgement and not only that but the Prophets also whom God raised vp extraordinarilie to be helps vnto the Priests in regard of their negligence euen these became blinde in their reuelations and in that holy ministrie of teaching and instructing the people What is more vaine then then vnder the pretext of a titularie office to exempt themselues from erring when as yet in the meane while they haue not only forsaken the Lord and all true religion but haue also troden vnder foot all honestie and yet are not ashamed to defend their tyrannie by all the meanes they can Vers 8. For all their tables are full of filthie vomiting no place is cleane HE goes on with the similitude and represents out vnto vs as in a glasse the manners of such as are giuen to gluttonie for hauing once cast off all humanitie they not only become like brute beasts but plunge themselues into all filthines Doubtlesse it is an odious and vile spectacle to see tables bestrawed with vomitings and therefore Isaiah vnder this figure shewes that the whole liues of these people were very noysome and vnsauorie Yea we may safely coniecture that the Prophet in a word meant to say That things were whollie corrupted and prophaned amongst the Iewes so that if any one approched but neere to their tables he should find nothing but drunkennes and filthie vomiting that is to say he that should obserue their cariage should see no part thereof free from loathsome vices and impieties And as for the doctrine which of all other was the most pretious truly that was so corrupt that it stanke no lesse then if it had beene defiled with spewings and excrements Now it is not my purpose to soare aloft into allegories heere as some doe Vers 9. Whom shall he teach knowledge And whom shall he make to vnderstand the things that he heareth Them that are weaned from the milke and drawne from the breasts THe Prophet in this place with great astonishment shewes that the peoples disease is growne incurable and that God had no more fit medicines left in store to heale them in regard he had but lost all the labor and cost which he had spent to recouer them Truely behold heere the most soueraigne remedie that God can vse when he seekes to call such as are gone astray out of the right way neuer ceasing to call vpon them that erre to that purpose but when this takes none effect what hope is left of their recouerie that refuse to be ordered by those meanes that should do them good He complaines then that God is driuen to his shifts as it were in regard the people were become so senselesse that they would not endure he should cure them and therefore he compares the Iewes to little children lately wained or to such as begin to prattle vpon whom a man should lose his labor that should endeuor to teach them any thing S. Peter for good cause exhorts the faithfull to draw neere and as newborne babes to suck in the sincere milke of the word that they might grow thereby 1. Pet. 2.2 for a man will neuer shew himselfe teachable vnlesse he puts off that rebellion which all of vs haue brought with vs from our mothers wombs But the Prophet here condemnes another kind of Childhood to wit when men be so besotted in their vices that they meditate no more in the heauenlie doctrine then if they were become starke idiots And therefore some fondlie ioine this verse and that place of S. Peter together for they make the Prophet speake as if the Lord should be brought in seeking such disciples as were emptied of all pride and were become like children lately weaned But he rather complaines that his doctrine was published in vaine being propounded as a matter of wonderment to fooles and vnwise who yet are not children in malice but in vnderstanding as S. Paul saith 1. Cor. 14.20 It will also appeere by that which followes in the text that howsoeuer they could not comprehend his doctrine yet that God was not to be accused of ouer great seueritie if he reiected them and would no longer lose time in speaking as to deafe eares Vers 10. For precept must be vpon precept precept vpon precept line vnto line line vnto line there a little and there a little THis verse sufficientlie manifests that the Lord complaines as one that had lost all his labour in teaching a people obstinate and vnteachable Simile For the case was all one as if a man should take vpon him to instruct little children to whom he must repeate the letters ouer and ouer who yet immediatlie forget what was taught them For although the Master should spend a whole day in teaching them a letter yet the next day he must begin his labour afresh and so the next to that likewise and yet he shall gaine nothing by it albeit he
his people Where I haue translated He wil be exalted that he may be mercifull others turne it When he shall be mercifull But I thinke the first translation sutes best It seemes to vs sometimes that the Lord either sits idle in heauen or sleeps when he permits the wicked to offer violence to his people and the ordinarie phrase of the Scripture is that he sits still or is farre off when he defends not his Church When therfore he had let loose the raines to the Chaldeans to oppresse the Iewes they might haue thought he had beene asleepe Wherefore the Prophet saith that the Lord will exalt or raise himselfe againe and wil goe vp into his Iudgement seate What to doe That he may shew you mercie Where he saith Blessed are all those that wait for him this flowes from the former part of the sentence wherein he called the Lord the God of Iudgement When the Prophet speakes thus graciously of him it is that he might perswade and exhort the Iewes to hope and patience Hope and patience for the people were full of diffidence and were tossed to and fro with a maruellous vnquietnes and vexation of spirit Why so Their infidelitie pestered them so miserablie that they were not able with quiet minds to wait vpon God Well to remedie this vice A definition of hope he exhorts them to wait that is to hope Now hope is nothing else but the perseuerance of faith If they be blessed that wait for God those must needs be accursed that flee from him Without hope no happines nor saluation when we peaceablie wait for the accomplishment of Gods promises Where he saith Those shall be blessed that wait for him on the coÌ„trarie he signifies that such as suffer themselues to be ouerswayed with impatiencie and haue their refuge to wicked shifts shall be accursed and in the end shall perish for without hope in God there is neither saluation nor happines Vers 19. Surely a people shall dwell in Zion and in Ierusalem thou shalt weepe no more he will certainlie haue mercie vpon thee at the voice of thy crie when he heareth thee he will answer thee HE confirmes the former sentence to wit that the people shall indeed be afflicted but yet that in the end they shall returne vnto Zion But this was a matter very incredible especiallie after the ruin of Ierusalem and the whole land for then it seemed that all the people were coÌ„sumed yet the Prophet giues them a promise that the Church shall continue safe We must dwell in Zion and in Ierusalem if we will haue our requests heard and granted He begins at Mount Zion where the Temple was erected and saith that the Lord shall yet be there called vpon then he addes that it shall be also in Ierusalem thereby vnderstanding the spreading and increasing of the Church together with the restauration of such things as before were ruinated In the meane while he aduertiseth them that Ierusalem shall be repeopled because God had his dwelling there When he addes thou shalt weepe no more it is to shew that their lamentations should not last alwaies The Church that is all the faithfull should be in great heauinesse whilest they remained in so miserable and in so wofull an estate but Isaiah tels them that this their sorrow shall haue an end and in this sense is it said in Psal 126.9 that those which sow in teares shall reape in ioy The Lord often suffers vs to be pressed with wonderfull anguishes but in the end he will relieue vs and giue vs matter of gladnes to wit when he turnes the captiuitie of Zion The returning of ZioÌ„s captiuitie the matter of our true ioy for this is the true ioy of the faithfull Moreouer in as much as it is a thing very difficult to reioyce whilst the tokens of Gods iudgements present themselues to our view on euery side the Prophet sets the cause of ioy before vs in his mercie Our ioy flowes from Gods shewing of mercie for we may assure our selues that all ioy and reioycing shal returne and abound as soone as Gods anger shall be appeased towards vs according as we haue before alledged that famous saying of the Prophet Abacuck that in the middes of wrath the Lord remembers mercie Though God be most readie to shew mercie yet will he be sought vnto Ezek. 36 37. and neuer so farre afflicts his Church but he limits moderates and measures his blowes by iudgement Our Prophet likewise shewes by what meanes we may obtaine this grace in saying it shall be when God shall heare the voice of thy cry For in these words hee incites and prouokes the faithful to praiers and ardent sighes and groanes To demand pardon of God without sense of sin is the next way to depriue vs of this mercy here promised for if wee aske pardon of God and be not touched with repentance and remorse for our sinnes whence indeed this cry ought to proceed we are vtterly vnworthy to haue any mercy shewed vs. Would wee then haue the Church deliuered from death and restored vnto a prosperous estate no lesse theÌ„ if she were raised vp out of her graue Oh let vs cry vnto the Lord that hee may heare the voice of our cries No looking for succour without the affection of prayer sighes and groanes For alas if wee be void of the affection of praier how can wee looke for any succour of him To answere here signifies nothing else but that God wil cause vs to feele by experience both his helpe and fauour for the Lord answers vs not by voice but by the effects And yet let vs not thinke he will forthwith answer our crieâ— Why so Many times there is much weaknesse of ours mingled with them so as they be disordered by reason of our vnbridled passions he will assist vs when it shall be expedient for vs so as wee shall proue by experience that hee hath respected our saluation Vers 20. And when the Lord hath giuen you the bread of aduersitie and water of affliction thy raine shall be no more kept backe but thine eyes shall see thy raine HEe continues on his former speech confirming the hearts of the faithfull lest they should faint Patience begets hope of a good issue for patience alwaies begets hope of a better issue He therefore instructs them pâ—tiently to beare the chastisement to come because they should onely feele Gods wrath theâ—ein for a time but soone after the storme shâ—ll be blowne ouer hee promiseth them that ioy and deliuerance shall bee at hand See Hos 14 5 because God will turne his anger away from them I expound the latter Vau After that as if hee should say After you haue been thus afflicted Psal 30.5 then the Lord will blesse you for hee will change your mourning into ioy Whereas some take the word Raine for Instructer it agrees not with the text for albeit the
principall fruit of our reconciliation with God stands in the inioying of faithfull Teachers yet because the common people had suffered much want Isaiah fitting his speech according to their weaknes giues theÌ„ therin a taste as it were of Gods fatherly goodnes in mentioning great plenty of all things By the words bread and water hee signifies an extreme pouerty and want of outward things and therefore hee addes aduersitie and affliction Now in stead of this penurie he promiseth to send them fruitfull increases which he expresseth vnder the word Raine For hee takes the cause for the effect as if he should say The earth shall be exceeding fruitfull in which phrase of speech the Prophet also had respect to the situation of that Country which waited for no other meanes to make it fruitfull but the raine which fell from heauen for it was not watered by the ouerflowing of riuers or fountaines See Deus 11.10 but onely with raines Isaiah therefore shewes that the Lord will send abundance of those fruits which otherwise he could haue diminished or taken away by barrennesse In any wise therefore let vs learne to comfort our soules with these and the like promises when wee shall in anie sort feele the hand of our God heauie vpon vs. Vers 21. And thine eares shall heare a voyce behind thee saying This is the way walke yee in it when thou turnest thee to the right hand and when thou turnest thee to the left THe fruitfulnesse of the land whereof hee spake before ought to bee esteemed a good blessing of Good But behold here the chiefest cause of ioy and gladnesse to wit when God vouchsafes vnto vs the wholesome sincere milke of the word for our soules For there is no famin of bread that ought so much to affect vs with feare and perplexitie as the famin of Gods blessed word The famin of Gods word a famin of all famins And indeed looke how much more precious the soule is then the body so much the more ought we to feare that famin aboue all other famin as also another Prophet telles vs Amos 8.11 Our Prophet then promiseth vnto the Iewes a benefit But the inioyiâ—g of it a benefit of all benefits False Prophets would be taken for the onely Doctors of the Church aâ—oue all benefits the greatest What is that They shall now bee fed with the word of God which had been exceeding scarce amongst them before The false Prophets I deny not will boast that they also haue the word yea with greater boldnesse many times then the faithfull Teachers themselues They forsooth will be taken and held for good guides euen whilest they lead men into error and at last plunge them with themselues into euerlasting perdition But the word which shewes vs the direct way comes of God alone True doctrin it selfe shall auaile vs nothing at all vnlesse God giue vs eares to heare it And yet if he did not therewithall promise to giue eares to heare it the word of it selfe shoud little auaile vs for so he should indeed speake but to deafe eares neither should we perceiue ought but a confused sound When he saith therefore that hee will be behind vs as a guide wee may thereby perceiue that God will not suffer his word to be spoken to vs in vaine but will so worke inwardly vpon our judgements and affections that they shall bee bowed to a true and willing obedience For all of vs naturally are vnteachable so that we stand in need to bee wholly reformed by the worke of the Spirit And therefore the word shall heare is of great weight in this place Now he compares God to a schoolemaster who sets his schollers before him that hee may the better teach them and keepe them in order wherein vndoubtedly hee shewes the great affection and exceeding care which he hath ouer vs in that he contents not himselfe to goe before vs but also to watch vs at euerie turne with his gracious eye God not onely vouchsafes to teach vs but to watch and attend vs with a gracious eye whither soeuer we goe Moreouer the Prophet shewes that those which follow God shal neuer goe out of their way For by the verbe exhortatiue walke yee in it hee addes some reliefe to helpe our perseuerance lest some difficultie or other might slake our course as it often falles out Obiect But that which he addes of the right hand and the left may seeme absurd in regard that when Moses shewed the people the way in which they should walke hee therewithall forbad them to turne either to the right hand or the left Deut. 5.32 17.20 For that way is straight and no man ought to seeke out any by-waies What might be the meaning of our Prophet then Ans What is meant by the right hand and the left in this place I answere hee mentions the right hand and the left in this place in another sense then Moses doth For it is taken here for all sorts of counsels which wee ought to aduise of which are diuers in regard of the diuersitie of occasions that we meete withall and according as euerie one meetes with sundry difficulties and agreeable to his affaires and occasions he is to take aduice and deliberation Thus hee calles right hand and left all the actions of life whatsoeuer to the end that in all our enterprises wee might haue the Lord for our guide and that we might put nothing in execution till wee haue called vpon his name whether we turne to the right hand or to the left Hence we gather an exceeding comfort and consolation to wit that the Lord will be with vs in our enterprises and will direct our way before vs whither soeuer wee turne prouided that wee willingly stray not out of that path which he hath laid before vs. Vers 22. And yee shall pollute the couering of the images of siluer and the rich ornaments of thine images of gold and cast them away as a menstruous cloth and thou shalt say vnto it get thee hence HEnce it appeares that this direction which God will giue vnto his Saints shall not be in vaine for hauing abandoned their false worship they shall giue themselues to the true And the Prophet plainly mentions their externall profession of pietie when they shall make it appeare vnto all that they haue renounced idols and all idolatry For seeing images are instruments of idolatrie and superstition Images instruments of idola ry Such as be truely conuerted vnto God must of necessitie abhor and detest idols Faithfull Princes oght to imiâ—ate Iehues example in polluting prophaning idols and idolatrie therefore those who are truly conuerted vnto God must needs abhorre and detest them yea and as much as in them is prophane and pollute them as we read Iehu did who prophaned the Altars of Baal and made a sakes of his Temple 2. King 10.27 Fatihfull Princes and Magistrates ought to follow his example
similitudes from things pertaining to our naturall life for they could not otherwise expresse the true felicitie of Gods children vnlesse they had done it by setting the same before vs in the image of those things which are subiect to our senses by which men are wont to measure out an happie and florishing estate The summe then is Happie people that submit thēselues to Christ their King The faithfull cease not to be happie though they suffer want that such as obey God and submit themselues to Christ their King are happie people But we must not iudge of this happinesse by the abundance of outward things whereof the faithfull many times haue little enough and yet cease not to be happie notwithstanding But these kinds of speech are allegoricall by which the Prophet applies himselfe to our capacitie that by the things which our senses can comprehend Heauenlie things are of that supernaturall excellencie that they can not now be comprehended of vs but vnder borrowed speeches wee might conceiue somewhat of those things which are beyond our comprehension which being of such an excellent nature our vnderstandings are too shallow to conceiue the least part of them When he saith the riuers in the mountaines it is further to set forth this ouerflowing of God his liberalitie wherewith he would enrich his chosen Waters vsuallie issue not out of the tops of mountaines where nothing is seene but barrennes I grant that valleys are moystned watred with the springs but you shall seldome see fountaines in the tops of hils yet the Lord promiseth to bring this to passe howsoeuer it seemes a thing vnpossible But by this phrase of speech he meanes that we shall be most happie that liue vnder the kingdome of Christ Happie men and women that liue vnder Christes kingdome so as there shall be no place whatsoeuer but he will replenish the same with all sorts of benefits Nothing so barren but he by his goodnes will make it fruitfull so as felicitie shall abound in all places Note Our eyes should see the performance of this promise if Christ might haue the full gouernment ouer vs for wee should behold his blessing on euery side if wee obeyed him with a pure and perfect heart All things would then fall out to our wish the world and the vtmost bounds thereof should be subiect vnto vs Our sparing obedience prouokes God to be sparing in bestowing benefits vpon vs. but because wee are farre off from such a kind of obedience therefore we receiue but a small taste of these benefits and so much thereof doe we inioy as we feele the growth of the new man in vs. By the day of the great slaughter he signifies and sets before them another signe of Gods fauour How Hee will maintaine those that are his in safetie against the rage of the enemie and thus the Prophet goes about to procure credit and authoritie to his former prophecie for otherwise it had been almost incredible that poore banished exiles should haue inioyed so many benefits Hee speakes here then of the slaughter of the wicked as if he should say The Lord will not onely doe you good in sauing you but hee will also destroy your enemies All the expositors almost thinke the Prophet speakes here of the discomfiture of that wicked King Senacherib when he came to besiege Ierusalem but when I weigh all things aduisedly I had rather refer it to the destruction of Babylon For albeit there was a great slaughter whē Senacherib was with shame put to flight yet this people was not at that time deliuered By this we are admonished that we bee not heartlesse Though the enemies of the Church be many and mighty yet God power will easilie ouer match them though our enemies bee many in number and haue greater strength fortresses and more garrisons then wee for the Lord can easily destroy them and yet cōserue his Church although for the time he suffer them to triumph to haue al things at their wish Let neither their power nor rage daunt vs then neither let our hearts faile vs though we be but a small number for neither their munitiōs nor fortresses neither yet their furie nor pride shall bee able to saue them from falling into the hands of the Lord. Vers 26. Moreouer the light of the Moone shall bee as the light of the Sun and the light of the Sunne shall be seuen fold and like the light of seuen daies in the day that the Lord shall bind vp the breach of his people and heale the strokes of their wound THe Prophet contents not himselfe to describe an vsuall or ordinarie state of happinesse except thereunto he adde somewhat that is extraordinarie For hee saith that the Lord will worke far aboue the order of nature in this his liberalitie Wee neuer read that the light of the Sunne was augmented vnlesse it were when it staid it selfe in the daies of Ioshua that hee might haue leasure to pursue his enemies Iosh 10.13 Also in the daies of Hezekias at whose request the Diall went backe ten degrees 2. King 20.11 But our Prophet alludes now to none of these miracles Nay more then that he meddles not with the lengthening of the course of the Sunne vpon our Horizon but of the augmentation of the light thereof vnto seuen fold more For he shews what the state of the faithfull shall be vnder the raigne of Christ otherwise we know that the Lord makes the Sunne to shine no lesse vpon the wicked then vpon the good but the question is here of such a felicitie as the wicked cannot attaine vnto There is difference between Gods liberality which extends it self vnto all and that which is onely proper and peculiar vnto the faithful as it is said in Psal 31.20 Great are the benefits which thou hast laid vp for those that trust in thee Isaiah speakes of this particular fauour which that he might the better expresse he takes similitudes from things cōmon to euerie mans eye And thus shewes that God will inlighten the faithfull with such a light that the beames of seuen sunnes put together shall be far inferior thereunto But to the end the sharpnesse of their miseries wherewith this people were soone after ouerwhelmed might not lessen the authoritie of this prophecie he addes yet another promise to wit that God will as a good Physitian bind vp or heale the stroke of his childrens wounds Whence it followes that there was a necessitie of this correction that so by these roddes the people might be prepared to come to repentance yea it was necessarie that they should be bruised and broken till they were in a mnaner brought to nothing He mentions their stroke then to shew that the wound shall be great for the people resembled a body hurt with many wounds If at any time then the Lord deales more roughly with vs then hee is wont thinke I pray you vpon these prophecies for the Lord
he Psa 146.3 Cursed be he saith Ieremiah that trusts in man and makes flesh his arme Ier. 17.5 Yet we see that all none excepted determine and conclude of matters in themselues as if they were able to bring their designes to passe an hundred yeeres after which they haue plotted in their braine yea as if they could rule both heauen The pride of mans heart intollerable earth and seas and could gouerne all things euen as they listed Seeing there is such pride in all of vs let vs not maruell that the Prophet proclaimes that the Egyptians are not God but men For the Iewes attributed that vnto them which appertained vnto God What is that Euen the protection and safegard of the Church which he so reserues to himselfe that he will haue none to meddle with this office Isaiah doth therefore tauntingly taxe the Iewes in this place with the contempt of God and their false confidence wherewith they were puffed vp And thus we may see how great difference there is betweene God and men The great difference that is betweene God and men Men can doe nothing of themselues but so far forth as God shall giue them power Come we to speake of the nature and excellencie of man wee may well praise the great graces which he hath receiued of God but oppose him once against his Creator then must he be accounted lesse then nothing For is it possible to attribute any thing vnto man but wee shall thereby take so much honour from God This is the cause why wee can neuer consent vnto the Papists Why there can be no pacifications betweene the Papists and vs. when we come to dispute of the cause of our saluation of free will and of the dignitie of merits and workes for in as much as man and God are in these things opposed one against the other it must needs be that whatsoeuer is attributed to man is taken from God But they part stakes in such wise as they giue part to God and part to men we on the contrary affirme that the sole whole cause of our saluation ought to be attributed vnto God as also that it cannot bee giuen to anie other but we shall therein commit most abominable sacrilege In a word let vs know that in this opposition nothing can bee left to man which is worthy of any praise By the word flesh he means imbecillity and weaknesse for what is in flesh but onely corruption He speakes of horses but the same or the like weaknes agrees also to the EgyptiaÌ„s As if he should say They and all the forces they can make are not worth a rush For albet the Egyptians had a soule as well as a body yet because they were earthly creatures and dwelt in houses of clay they must downe As if hee should say I am sure you haue no spirituall nor celestiall power To which purpose the Prophet saith Psal 146.3 Trust not in Princes nor in any child of man for his breath departeth and then all his thoughts perish Now albeit this word flesh properly belongs to horses yet it is no maruell if men be sent to take a view of the rottennesse thereof there to learne their owne transitorinesse But from the threatning that is added to wit that this wickednesse shall not goe scot-free we may learne a generall doctrine For the Lord will not indure to haue that giuen to the creature which belongs to himselfe nor that any should repose that trust in men which ought to be reserued for him alone God threates both the succourers and the succoured He threatens then as well those which should giue their succour and should be the cause of this vaine confidence as those which should be succoured should stay the hope of their safetie thereupon If God caÌ„not indure we should leane vpon creatures for saluation in matters belonging to this life present much lesse can he indure vs so to doe in things appertaining to life eternall Now if the Lord cannot abide this peruerse trust as touching things belonging to our temporary saluation how insupportable are those thinke we who to obtaine eternall saluation forge diuers trusts according to their owne fantasie For in so doing they exalt the power of men to set it vp in the place of God Vers 4. For thus the Lord hath said vnto me As the lion and the lions whelpe roare after their pray against whom if a multitude of sheepheards lift vp their voice they will not bee moued nor will humble themselues at their cry so the Lord of hostes will come downe to fight for mount Zion and for the side of it THe Prophet adds this verse to shew that the Lord is not minded to leaue his nish the Iewes for their wickednesses and chieflie for their Idolatrie so God also promiseth that this enemie shall be cut off when they shall cease to sinne and to serue Idols Thus wee see that our obstinacie is the cause why the Lord addes plague vnto plague and doubles his blowes in pursuing vs more and more For we still giue him new occasions of enflaming his wrath against vs. Reforme thy euil maners and God wil redresse thy miseries If we desire that God should strike vs more softlie and that our enemies might at once be destroyed and neuer trouble vs more let vs studie by newnes of life to enter into his fauor againe for he will by and by lay downe his rods and take away the force and power of our enemies that they shall not hurt vs. When it is said that it shall not be by the sword of man the Prophet thereby meanes that the deliuerance of the Church is the peculiar worke of God The redemption of the Church a peculiar worke of God giuing the Iewes to vnderstand that albeit there appeered no help in earth yet Gods secret power should be sufficient to redeeme them Are our enemies confounded then is their force repressed Let vs know that this proceeds from the hand of God Indeed he repelleth the force and furie of the wicked diuers waies but it is his onely hand notwithstanding whereby the Church is saued Note For he so works by humane helps that yet he keepes his chosen after a wonderfull and extraordinarie maner as may be seene euen since the beginning of the world and it is no lesse easie to perceiue it now God vseth men as instruments in sauing hâ—s Church yet so that his owne power only shines in this work Chap. 37. 36. 37. if we were not hoodwinked And yet this lets not but the Lord may imploy some of his seruants in the deliuerance of his Church but so that still his owne hand especiallie shines in such a worke We know this prophesie of Isaiah was fulfilled when the host of the Assyrians was discomfited and when Sennacherib fled For men commonlie see not Gods hand therein but the Lord manifests his power to the end we might know that
If this bee wanting a good King shall neuer be able so to aduance religion and iustice but his officers will bee readie more or lesse to foreslow the course of good proceedings And if there be not among the highest such a harmonie and agreement touching these things Simile as is in a well tuned instrument of musicke the Church Commonwealth shall seldome prosper The counsell therefore which Iethro gaue Moses his sonne in law is to bee hearkened vnto of euery good King let him chuse for his officers such as bee men of courage fearing God Exod. 18. and hating couetousnesse yea let him appoint such for his Captaines ouer tens fifties and hundreds But now adaies bawdes ruffians flatterers and iesters are forsooth aduanced by Kings to whom are assigned the chiefest dignities and places as iust rewards of their flatteries and bawderies Are we to wonder then when wee see commonwealths euery where almost fall to ruin and come to nought and all true administration of iustice and iudgement abandoned and reiected No verily Our sinnes the cause of all disorders both in ciuill and ecclesiasticall gouernments For it is the iust punishment of our sinnes yea and wee our selues deserue to haue such gouernours because wee will not suffer God to haue the gouernment of vs. How is it possible they should inioy this so singular a benefit which are knowne rebels prophane or malicious hypocrits who cast the Lord and his hests behind their backes and will not indure the sweet yoke of Christ which would bring with it this happy and florishing estate of the Church here promised Vers 2. And he shall be as an hiding place from the wind and as a shadow from the tempest as the riuers of waters in a dry place the shadow of a great rocke in the desert land IN this verse hee lets vs see how exceeding needfull it is to haue a well ordered Commonwealth when hee calles this King an hiding place for the wind and the shadow from the tempest For the world is neuer in such good case as when euery one willingly abstaines from that which is euill and when all quietly seeke the benefit of one another without constraint For as much then as many take libertie to offer violence to their neighbours by reason of their intemperancie and vnruly passions men shall be in continuall strife and debate if there bee not remedies at hand by law and iudgement seates to still and pacifie them but because many by their lordly authoritie are readie rather to raise vp troubles then to allay them it is not without cause that this good King is heere adorned with such titles And if this were rightlie spoken touching the person of Hezekias how much more doth it fitlie appertaine to Christ Christ especiallie is this hiding place in whom wee haue our sure and only refuge in these tempests amiddes which wee must be tossed as long as our conflicting dayes shall last in this world Christ our shadow and most sure hauen of safetie in the midst of siâ—ie trials and flouds of aduersities Are we then parched with heate Let vs learne to shroude vs vnder his shadow Are we euer and anon tossed with waues so as it seemes we shall be swallowed vp of them Let vs runne to him as to our most safe and sure hauen He will easily still and quiet all tempests He will set all things in order which before were confused and out of frame Vers 3. Then the eyes of the seeing shall not be shut and the eares of them that heare shall hearken 4. And the heart of the * Or rash or giddie headed foolish shall vnderstand knowledge and the tongue of the stutrerers shall be vnloosed to speake distinctlie HEnce wee may yet better perceiue that the Prophet so sets forth the gouernmeÌ„t and reigne of Hezekias that his meaning therewithall is to leade vs higher For he intreates here of the restauration of the Church whereof there was some resemblance vnder Hezekias but the full accomplishment of it was vnder Iesus Christ We know the Church neuer prospers well if it want iust and wise gouernours But which way can this bâ— attained vnlesse Christ reigne It followes therefore that himselfe and his kingdome are here recommended vnto vs. Now this promise is opposed to that fearefull iudgement of blinding mentioned in Chap. 29.10.11 Heere on the contrarie he promiseth that true light so as those which were blinded before shall now see clearely the deafe shall begin to heare the foolish shall vnderstand knowledge and the flutterers shall speake distinctlie He calles them seers hearers which ought to haue taken heed to the word of the Lord when it was published vnto them but they chose rather to remaine wilfullie blinde and deafe and estranged both their minds and thoughts from wholesome doctrine Now the Lord promiseth them that hee will restore eyes eares tongue and vnderstanding vnto them Sure it is that whatsoeuer is heere promised proceeds from the free grace of God for the question is not now simplie what men shal do of themselues but of that which God shall worke in them These then are the speciall gifts of God as on the contrarie when he shuts the eyes takes away vnderstanding and the right vse of speech and suffers ignorance and barbarousnes to reigne these are to be accounted horrible iudgements whereby God auengeth himselfe vpon the vnthankfulnes of men and also of their contempt of his word The Prophet then promiseth that God taking pitie of his Church will at the last restore that vnto her which before he had iustlie withheld It is Christ only that giues vs eies eares a tongue and an vnderstaÌ„ding heart No spirituall life in the world out of Christ and that for the loue which he beares vnto Christ from whom we must receiue a tongue to speake eyes to see eares to heare and an heart to vnderstand for till then we are more then blockish and smitten as it were with a fearefull sottishnes Let vs know then that out of Christ there is no spirituall life in the world Why so Because euery mothers sonne of vs is blind deafe dumb and foolish vntill we be gathered into that bodie whereof he is the head whence it followes that all these benefits faile when his kingdome is defaced We are also to note that the chiefest benefits which aboue all others we are especiallie to desire are here recommended vnto vs No riches comparable with these benefits which the Prophet here recommends vnto vs. for riches and the like in the inioying whereof men vsuallie place their happines ought to be esteemed as nothing in comparison of these things Shall we not be more then miserable in the middes of all abundance if the Lord denie vs these spiritual blessings whereof the Prophet speakes in this place Take away these and we may be sure Christ is gone neither can wee haue any part in him For from him doe
other benefits wherewith the faithfull are inriched soone after the establishing of Christ his Kingdome as if hee should say You shall not neede to feare any want after you be reconciled vnto God through Christ for plentifull and perfect felicitie streames from him vpon vs. But these things the Prophet sets before vs vnder borrowed speeches Wee are poore and beggerly â—ill God inrich vs with Christs benefits First he saith the vvaters are digged For whereas all things were barren before now there should be great abundance How poore and beggerly are we then vnlesse God for the loue which hee beares to Iesus Christ powres out his blessing vpon vs which Iesus onely brings with him from his heauenly Father and then imparts it to the members of his body I denie not but the wicked thriue wonderfully in outward abundance but all is accursed of God because they are out of Christ from whom onely flowes that true and sauing influence of all riches Truly it were much better to wish death Death is rather to be wished then that abundance with which we must needes swallow Gods curse rather then the abundance of wine and oyle with which wee must needes swallow the curse of God When Christ then shall beginne to manifest himselfe then shall riuers and waters flow forth to the healthfull vse of the faithfull Vers 7. And the dry ground shall be as a poole and the thirstie as springs of water in the habitations of dragons where they lay shall bee a place for reedes and rushes HE confirmes the former sentence to wit that Christ shall come to satisfie his chosen with abundance of all good things Why so Because waters shall issue and flow out of the dry ground But we must remember what I said erewhile to wit that the Prophet here desciphers out vnto vs an image as it were of euerlasting happinesse for howsoeuer this outward change appeared not visible to the eye at Christs comming yet Isaiah not without good cause affirmes that vnder his gouernment all things shall be fruitfull for hee hath said before that without him all things are accursed vnto vs. This whole world will bee but as a parched heath and wildernesse The world but a wildernesse without Châ—ist Psal 67.9 7. Psal 84.11 where lions dragons and wild beasts range after their pray vntill the kingdome of our Lord Iesus Christ bee erected and set vp amongst vs let it bee once established the faithfull shall feele no want at all The Lord did set his seale to the truth of this doctrin wheÌ„ he deliuered his people out of Babylons captiuitie Yet we are to seek the accomplishment of this prophecie in Iesus Christ who sets all things that are out of frame in their perfect estate againe For that deliuerance was but a darke shadow of this and yet wee are not to seeke the full accomplishment of this promise in this world neither because as our blessednesse consists onely in hope so must wee frame our mindes to wait for the same till the last day As our full blessednesse consists in hope so must we patiently wait for the same till the last day when wee shall be put into the full possession of our happinesse which now for the present is hidden as it were from vs. It sufficeth vs that God giues vs some sweete taste thereof in these our conflicting daies that with the greater affection wee might learne daily to aspire to that full felicitie which is reserued for vs in the heauens Vers 8. And there shall bee a path way and the way shall bee called holy and the polluted shall not passe by it for he * Or shal go shall be with them and walke in the way and the fooles shall not erre THe Prophet promiseth the Iewes heere that they shall bee set at libertie to returne home againe into their country to the end that being afterward carried captiue into Babylon they might not imagin it to be a perpetuall banishment And yet me thinkes this sentence should extend it selfe further For as heretofore hee promised them abundance and store of blessings Vers 7. where there was nothing but barrennesse so he saith now that the place where none dwelt shall be inhabited and frequented by multitudes To bee short that Iudea shall be in such league and amitie with other nations that one of them shall mutually passe to the other without any danger at all for where places are not inhabited what traffique can men haue there You shall see no man passe to and fro there He saith then it shall come to passe that the Iewes shall haue egresse and regresse as we vse to speake to traffique with others after they are come home and shall bee setled in their Country But it is not without cause our Prophet addes that the way shall be holy For where there is much concourse of people vices and corruptions haue their swinge on euery side How could it bee auoided then but these great troupes must needs pollute the land yea and infect one another with a mutuall contagion The Prophets meaning is then that not only the land but the minds of men should be purged and renued by the benefit of Christ that both the one and the other which in times past were wont to be prophaned by their vncleanes should now be sanctified And yet we must keepe that in minde which I haue touched before to wit that the Iewes whose way shall be made holy should returne into their countrie again to serue their Redeemer therein As if he should say The land shall be purged from those filthie sinkes which in times past were in it that it may be inhabited by the true seruants of God He ads also a more ample exposition when he saith that no polluted shall passe by this land now hallowed by the Lord for his children As if he had said God will so separate the faithfull from the prophane that they shall no more be mingled one with another and this doubtlesse was to be esteemed as one of the principall blessings that the Church receiued But this is not accomplished in this life for hypocrits and contemners of God intrude theÌ„selues pell mell into the Church and many times hold great places in it and yet we may see some signe of Gods fauor this way when he takes off the scumme from his Church by diuers meanes The Church shâ—ll not be fullie purged till the last day only we must wait for the full purgation of it vntill the last day yea euen the seruants of God theÌ„selues who are regenerated by the worke of his holy spirit are yet compassed about with many corruptions for albeit the Lord hath begun to sanctifie them yet it shall not be perfected in this life their old man is not whollie mortified but only tamed and repressed to giue way for obedience to the new Now because the Lord liues and reignes in them and subdues their lusts they are called
there was great likelihood of famine to insue which vsuallie followes warres for it is not possible but great dearth must ensue where the fields haue beene wasted and spoiled But against this necessitie which was likely to befall the Lord promiseth continuance of foode and propounds this as an euident signe of their deliuerance the better to perswade the people that he was the author thereof or at the least to fixe the memorie of it the faster in their minds This was a thing incredible and seemed farre to surmount all their capacities but it was needfull that the faith of Hezekias and the peoples also should be thus awakened that hauing intelligence of so rare a deliuerance they might be the better prepared to hope and that the issue also might shew how it came not to passe by chance or fortune vnto which for the most part these so many admirable workes of God are attributed The Prophets meaning then is After the Lord shall haue fraied the enemie away he will hold him so short that he shall neuer be able to renue his armie againe and thus thou shalt liue quietly in thy kingdome which shall bring thee forth fruit in such abundance that thou shalt want nothing Now in regard that part of their store was spent and the rest wasted as it comes to passe ordinarily in such publike calamities and that it was not permitted them to till the earth being now either besieged or else fled hee promiseth them corne without sowing vnto the third yeere Vers 31. And the remnant that is escaped of thâ— house of Iudah shall againe take roote downeward and beare fruit vpward THis appertaines to the former sentence for his meaning is that the Lord will deliuer Ierusalem in such wise that he will care for it also for the time to come and will keepe it vnto the end Truely all the benefits the Lord bestowes vpon vs are so many signes and testimonies of his perpetuall good will towards vs to the end wee might assuredly know that hee will neuer leaue nor forsake vs. But in this sentence wee are chiefly to obserue that which we haue also touched before to wit that the Lord defended Ierusalem because hee had pitched his Sanctuarie there out of which also the Messiah was to come The word Peliaih properly signifies Deliuerance but it is here vsed as a nowne collectiue which signifies those that are deliuered or are escaped as in other places the word captiuitie is taken for the captiues Now it is not without cause that he promiseth increase to this little remnant for albeit the siege was raised yet the people being much diminished they had small cause to reioice it was a thing very vnlikely to expect a full restauration of such an handfull of people That he might a little reuiue their sorrowfull hearts then he shewes that the Country shall be filled with inhabitans no lesse then if a faire and goodly plump of trees should fill the granges which were emptie before But it was not onely the waste of the land of Iudah which wounded the hearts of the faithfull thus with sorrow but the great dimunition of the ten Tribes their brethren which had also beene carried away captiues Now albeit they were thus scattered yet Isaiah promiseth that God would set them againe into their first estate so as they should multiply into an infinit number God often suffers his people to be brought to low ebs that his glory might the better appeare in their deliuerance for the Lord often suffers his to be diminished brought to nothing that his glory may the better appeare afterwards in their deliuerance And we at this day are to expect the like fauour from God which he hath heretofore shewed to his people that when wee see the Church at the last cast giuing vp the ghost as it were yet theÌ„ we may assure our selues notwithstaÌ„ding that God hath meanes enow readie at hand to multiply this small remnant againe For such a restauration must not be measured according to the scantell of our reason But hee saith the Church shall bee brought to so low an ebbe that euerie one will esteeme it quite forlorne euen as if it were plucked vp by the rootes and truly the kingdome of Israel was a most sorrowfull spectaâ—le of this plucking vp Yet the Prophet in the name of God promiseth such an increase that the tree which was stubbed vp by the rootes shall againe take deeprooting downwards Albeit the church then haue not that goodly outward hew beautie which the kingdomes of this world haue The Church of God must liue by faith and not by fight yet will the Lord giue it such an inward and secret power that by meanes thereof shee shall florish and grow contrary to all hope and reason of flesh and blood Let vs not be out of heart then though the Church seeme to want rootes neither let vs not thinke she hath none because they appeare not to our sight for the Lord hath promised she shall take roote downward Now hee addes the fruit also because the Church florisheth not onely as the grasse on the house top which is the estate of the wicked as we obserued in the 27. verse but shee shall bring forth plentifull increase and thus the Lord will finish in her the good worke he hath begun Vers 32. For out of Ierusalem shall goe a remnant and they that escape out of mount Zion the zeale of the Lord of hosts shall doe this BEfore hee promised the deliuerance of the Church vnder the similitude of rootes and fruits now hee sets it forth in plaine tearmes without any figure In these words therefore he alludes to that siege of Sennacherib which inclosed this small remnant of people vp in Ierusalem as in a prison by meanes whereof they were brought to great extremitie Now saith he they shall come forth that is to say all passages shall be laid open so as you shall walke to and fro againe at libertie without any annoyance For going forth is here opposed to the straits into which the poore Iewes were brought in regard of the feare of their enemies Albeit this word not onely signifies libertie to goe and come but the multiplying of the people which were few in number When the land of Iudeah then was ouerspread againe with great troopes and that out of these small remnants there came forth men and women like flocks of sheepe Ier. 30 16.17.18.19.20 31.10.11.12.13 Zach. 8.2.3.4.5.6.7.8 which were dispersed into all the quarters of the world it could neuer haue bin brought to passe vnlesse the Lord of this little handfull had created I will not say one but many peoples He not onely opposeth the zeale of the Lord against the counsels of men that hee might magnifie the excellencie of this worke but also admonisheth vs that it sufficeth of it selfe for all reasons wherefore the Lord shewes so wonderfull and admirable signes and tokens of
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
deserued hee thanks him for it as we haue said in regard it was his dutie to accept of the present mercie offered howsoeuer the iudgement was deferred till after his death Truly wee for our parts are to performe all seruices to the age in which we liue and to haue speciall regard vnto it wee must not cast off all care for the time to come but it is our duties to imploy our vttermost indeuors for that which is present and now most presseth vpon vs. We ought to performe our seruices to the vtmost to that age in which we liue Wee which liue in these times together are more neerly conioined in affection by the Lord that by our mutuall communication wee might helpe one another as much as in vs lies It is also to be noted that in respect of Hezekias his sinne hee had iust cause to feare lest the Lord might againe shorten and cut off the course of his life which had been prolonged before euen when hee lay at deaths doore Hearing therefore the promise to be ratified and confirmed hee giues thanks to God and is the more patient in regard of the calamitie to come although it could not but bee irkesome and greeuous to him to thinke of it THE XL. CHAPTER Vers 1. Comfort yee Comfort yee my people will your God say The occasion of this prophecie NOw the Prophet enters vpon a new argumēt for he lets the people alone which made no vse neither of admonitions nor threatnings whatsoeuer in regard they were become maliciously desperate and turnes him towards the posteritie to come to signifie to those which should bee humbled vnder the crosse that they should not be left comfortlesse in the end no not in their deepest distresses It is very likely that this prophecie was written by him The time when this prophecie was written when the time of the captiuitie drew neere that after his death he might not leaue the Church behind him ouerwhelmed with greeuous calamities without hope of restauration Now albeit that to the same end hee hath before mingled threatnings and terrors with his prophecies The prophecies that wēt before respected those that then presently liued these that follow the estate of the Church to come yet it seemes hee had a principall regard to those that then liued but all that which followes hereafter toucheth the estate of the Church to come which was restored long after the Prophets death For he will now set downe a perpetuall doctrine which is not to bee restrained to any particular time seeing hee discourseth both of the beginning and progresse of Christs Kingdome Of so much the greater importance therefore ought this prophecie to bee vnto vs by how much the more it belongs particularly vnto vs for our vse For albeit wee may euidently discerne in the former prophecies Why the prophecies following ought to be more highly esteemed of vs then the ormer that the doctrine therein contained is proper vnto vs as well as to the Iewes yet in regard he now leaues the Iewes that then liued and speakes to their successors and indeede to all the faithfull to the worlds end it seemes indeede that the doctrines following are more peculiar vnto vs. The Lord meant therefore to awaken the hearts of the faithfull by this exhortation lest they should faint vnder so many calamities First then he speakes to the Iewes which soone after were to be led away captiues into miserable seruitude where they should be depriued both of the sacrifices and Prophets and left destitute of all consolation had not the Lord bin pleased to haue releeued them by the comfortable doctrines of these prophecies ensuing In the second place he directs his speech to the whole Kingdome of Christ which should succeed them soone after to the end they might then take heart vnto them when in all likelihood they might seeme in the eies of the world to be vtterlie forlorne But to the end his words might haue the more efficacie and might indeede come neere the heart he brings in God raising vp new Prophets whom hee commands to sweeten and asswage the dolours of his people by an amiable consolation The summe is The summe of this prophecie that after these poore banished exiles shall haue seemed to haue beene forsaken for a time that Gods fauour and louing kindnesse shall breake forth as out of the darknesse and the prophecies which were ceased should then be brought to light againe Now to amplifie this their ioy he vseth the plurall number Comfort yee thereby shewing that he will not send one or two but many by troopes which also came to passe indeed wherein also we may more cleerly behold the infinite loue and mercy of God Moreouer it is diligently to be obserued that the verbe is put in the future tence will your God say Which some expositors translate in the present tence or in the preterperfect tence but therein they both change and corrupt the sense for the Prophet closly notes out the time wherein the people should be greeuously afflicted as if God had not seene them at all For howsoeuer the Lord at that time left them not destitute of hope touching their deliuerance by sending some Prophets vnto them yet in regard he deferred them long and that whilest they were miserably persecuted and in a maner halfe dead this consolation had no great efficacie till they saw some euident signes of their returne Comfort ye comfort ye The verb Comfort therefore is to be applied to the present time which being twice repeated not only confirmes the truth of the prophesie but also sets forth the power and efficacie of it as if he should say in this message there shall be a full perfect and perpetuall occasion of gladnes But especiallie they were to retaine the futurtence will your God say for in these words there lies hid a close opposition betweene that dolefull silence whereof I haue spoken and that comfortable doctrine which came in place of it This prophesie is like to the complaint of the Church Psal 74. Wee see not our signes our Prophets are not and there is none left that can tell vs how long in which we know she laments as one left destitute of true consolation because she could heare no promise of comfort in her distresses The Prophets meaning in this place then is The Lord will not suffer you to be left destitute of Prophets which shall comfort you in your extreame aduersitie for then he will raise vp men to whom he wil giue that commission which you haue so long desired and then will he shew he hath care of you Now I referre this verb will say not only to the captiuitie of Babylon but to the whole time of our deliuerance which comprehends in it the kingdome of Christ vntill his last cōming We must adde that he will say to the Prophet◠whom he will ordeine for this purpose for in vaine shal they vtter
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
end of our election is therewithall set downe For God finding vs the very bondslaues of Satan by nature The end of election calles vs by his free grace that we being set at libertie should become his seruants notwithstanding he shews that no man is worthie in himselfe of this fauour but he which is elect For who dares brag that he hath merited so great a benefit Or what can we doe or offer vnto God We are not sufficient of our selues but the Lord makes vs sufficient as S. Paul saith 2. Cor. 3.5 His free election therefore is free and is the very foundation of our saluation Gods free election the foundation of our saluation and the seruice is but the end which we of dutie owe vnto him Now howsoeuer this be restrained to the historie of Cyrus yet thence we may gather a generall doctrine For when God causeth such diuersities of changes in the world he therby procures the saluation of his Church and wonderfullie conserues it euen in the middest of these tempests We for the most part are as blind as beetles in viewing the works of God but yet wee must hold it for a sure principle that he neuer forgets his Church A sure principle God neuer forgets his Church no not then when a man would thinke heauen and earth would goe together nay then by secret meanes he brings forth her light as the noone day that all in conclusion may indeed confesse that himselfe is the protector and defender of the same Lib. 11. Chap. 8. Iosephus Alexander the Great Iaddus the hie Priest Iosephus recites a memorable historie of Alexander the Great who hauing besieged Tyre sent Ambassadors to Ierusalem to aske the tribute which the Iewes payed to Darius Jaddus the high Priest who had sworne to pay this tribute would in no wise obey Alexander but refused to pay it him this tyrant scorning such a refusall and in a maner being readie to burst with pride determined the destruction of Ierusalem and indeed hauing ouercome Darius he fits himselfe for the execution of his deliberation The hie Priest Iaddus comes forth clothed with the Priestly robes and with other Priests met Alexander Alexander no sooner beheld them but he alights from his horse and fell downe at the hie Priests feet in signe of reuerence As all stood amazed at this as at a thing extraordinarie and cleane contrarie to his purpose thinking he had bin besides himselfe Alexander answered Parmenion Parmenion who only amongst the rest asked him what he meant that he worshipped not this man but God whose office Iaddus susteined As also that whilest he remained at Dion a Citie of Macedonia Dion a Citie in Macedonia he had seene in a dreame a man so apparelled which presented himselfe vnto him in the person of God willing him to take Asia also promising to be the conductor of his armie that he might not doubt of the victorie and for this cause he said he could not content himselfe with sufficient admirations in beholding this hie Priest Thus Ierusalem was deliuered the mouth of the Lyon stopped who thought of nothing but gorging himselfe with the pray nay she gat greater libertie of him then she inioyed before besides great gifts and large priuiledges Why this historie is alledged Now I haue alledged this historie to shew that the Church of God is preserued in the middes of all dangers by strange and vnexpected meanes for the times were then very troublesome and no one corner in the world almost remained in quiet But aboue all Iudeah seemed to be appointed vnto robberies and spoilings and yet behold the Church deliuered as it were by a miracle whilest other countries were wasted and the forme of them vtterlie changed That which is added in the end of the verse though thou hast not knowne me serues for the greater amplification not only to teach Cyrus that these his endowments were no parts of his merits but that he should not despise the God of Israel albeit he knew him not The Lord often aduertiseth vs that he preuents mens industries that he might vtterlie cast downe all high conceits of flesh and blood But he had another end in preuenting of Cyrus for if he had thought that God had giuen these victories vnto him for his owne sake then would he like enough haue scorned the Iewes yea and would haue vsed them but as his vassals and slaues The Prophet shewes therefore that Cyrus his deserts were no cause of this but that he deliuered the people out of their enemies hands because God fauored them for this poore blind Infidell would haue bin readie to haue transported that ouer vnto his Idols which was due to the liuing God because being besotted in his superstitions he would neuer haue giuen obediēce to that God willinglie who was a stranger and vnknowne vnto him vnlesse he had first of all bin instructed by this prophesie Vers 5. I am the Lord and there is none other there is no God besides me I * Or apparelled girded thee though thou hast not knowen me HE confirmes the former sentence A confirmation of the former sentence for it is no superfluous repetition Truly it was necessarie that Cyrus should be often vrged with this point that there was but one God vnder whose power all potentates and nations are tributaries that being rid by this meanes from all impostures he might be whollie turned to the God of Israel Moreouer the Prophet more expreslie shewes that no diuinitie is to be sought out of him No diuinitie to be sought out of God as if he should say Looke that thou attributest not this victorie to thine Idols neither conceiue thou any confused god in thine owne braine as foolishmen are wont to doe but be thou aduertised that it is the God of Israel only that is the author of this conquest It is like enough that Cyrus made no great vse of this sermon neither that he forsooke his Idols to cleaue to this true God yet no doubt he had many flashings in his mind which made him after a sort to acknowledge a Godhead and that this God had the whole world at his becke But howsoeuer Cyrus neglected this doctrine yet the members of the Church ought to imbrace it that they may boldly reiect all false gods I haue apparelled or girded thee This apparrelling answers to the nakednesse whereof he spake before saying The loines of Kings shall be vngirt for he is said to apparell such as he furnisheth with strength to the battell Ps 18.32 to make them conquerors Whence we may gather first that men haue no more courage then that which God inspireth them withall by the power of his Spirit Secondly that neither armor nor armies serues to any purpose if God be not for vs. Thirdly that it is he onely who gouernes all hurly burlies and giues the victory to whom it pleaseth him lest any should thinke that things fall
out by chance Hee repeates againe though thou hast not knowne me to confirme this point the better to wit that Cyrus obtained nothing of God but for Iacobs sake vers 4. first that he might thankfully acknowledge so great a benefit and as a testimonie of his thankfulnesse hee might indeuor to shew kindnes to the people of God Vers 6. That they may know from the rising of the Sunne and from the West that there is none besides me I am the Lord and there is none other God would haue the memory of his mercies retained in his Church THe Prophets meaning is that this worke should bee so excellent that all nations should extol and magnifie Gods name therein yet was it not forthwith accomplished For albeit the fame of this victory was spread far and neere yet few perceiued that the God of Israel was the author of it But after it was manifested to those that dwelt neere it was divulged also to others till at last the newes thereof came to the vvhole vvorld Neither doth hee foretell what should by and by fall out but that which was afterwards to be accomplished notwithstanding these things were a long time concealed The Lord then would not suffer the remembrance of such a deliuerance to vanish but would haue the same to be called to mind by continuall admonitions to the end the nations furthest remote might celebrate the memorie of this deliuerance from generation to generation euen to the worlds end Wee ought likewise to obserue that which I haue touched before to wit that the Prophet ioines the first prophecies with the last because the returne of the people was as a beginning and forerunner of the generall deliuerance to come And thus he speakes of the true and perfect restauration of the Church Adde also that although men by their malice and vnthankfulnesse should burie these glorious works in obliuion See the first section after the seuenth verse for the further exposition of this sixt verse yet it followes not thereupon that the same should not cleerely shine in the view of the whole world for they cease not to retaine their glorie stil though the blind worldlings haue no eies to behold them Vers 7. I forme the light and create darknesse I make peace and create euill I the Lord doe all these things AS if he should say Those who were wont to attribute all things to fortune As I thinke this whole section belongs to the sixt verse or to Idols shall now know the true God so as they shalt attribute all power and glory yea and the administration of all things to him only He speakes not of a perfect knowledge albeit the same be required to attaine vnto the vnderstanding of former things Now seeing the Prophet affirmes that the very Pagans shall vnderstand that this whole action is ordered and gouerned by the prouidence of God it ought to make those that beare the name of Christians to blush when they rob him of his power to giue it to diuers sorts of gouernours forged in the shop of their owne braines as they doe in the Papacie For what an acknowledging of God call you that to giue him onely bare and naked titles For as he is the true and onely God so must wee ascribe vnto him his absolute and full authoritie which hee hath in ordering disposing of all things at his pleasure both in heauen and in earth By these words of light and darknes vnder a figure he vnderstands as well peace and war as prosperite and aduersitie Light and darknesse taken for prosperitie and aduersitie Obiect Ans Afterwards according to the phrase of the Hebrewes he extends the word peace to all good successes which plainly appeares by the opposition for he not onely opposeth peace to war but to all other mishaps Some giddy heads wrest this word euill as if God were the author of it but it is euident enough to him that hath eies to see how shamefully they abuse our Prophets testimony For that which is plainly opposed expounds the signification of the word adde if you will that the members ought to be referred one to another for he opposeth peace to euill that is to say to wars calamities and other aduersities If he had opposed righteousnesse to euill they might haue had some pretext but this opposition of things so directly contrary is easilie vnderstood And yet the common distinction is not to be reiected to wit that God is the author of the euill of punishment but not of the fault God is not the author of euill as some would haue him A common distinction God the author of the euill of punishment not of the fault A false doctrine of the Sophisters 1. King 11.14 23. But the Sophisters doe expound it amisse for although they confesse that famine plague warre vnfruitfull seasons and such like scourges doe come of God yet they denie him to be the author thereof when they befall vs by reason of men Which is a false doctrine and vtterly crosseth the Prophets words for the Lord often raiseth vp the wicked to correct vs by their hand as it appeares by many testimonies of the Scripture I grant the Lord inspires not euill into them but he vseth it as a meanes to chastise vs and therein performes the office of a iust Iudge Did he not so serue himselfe of Pharaohs hardnesse of heart Exod. 2.23 1.11 and others to afflict his people Let vs therefore hold fast this doctrine to wit that God onely is the author of all things God the author of all things and how that is to say he sends aduersitie and prosperitie howsoeuer hee vseth mens industries therein that so nothing may bee attributed to fortune or to anie other cause whatsoeuer Vers 8. Ye heauens send downe dew from aboue and let the clowdes droppe downe righteousnesse let the earth open and let saluation and iustice grow forth let it bring them forth together I the Lord haue created him The doctrine of this verse was very effectuall to confirme the faithfull in the expectation of their deliuerance to come SOme thinke this should be a forme of praier which the faithfull were to vse in waiting for that deliuerance whereof the Prophet speakes And thus they ioine this verse to the former The Lord will not deliuer you by and by it shall be your duties therefore to solicit him by your praiers But I expound it otherwise to wit that the Prophet speakes still in the name of the Lord who in regard of his absolute power hath heauen and earth at his becke and heere commands them in his name to apply themselues to further the restauration of the Church This verse therefore hath great force in it to confirme the faithfull in the hope of their redemption to come for which way soeuer the Iewes turned their eies they saw nothing but matter of despaire If they looked towards heauen behold God an
vse and end that men might be nourished and susteined vvith the fruites it bringeth forth no doubt but he hath giuē it to his childrē in the first place Gods children haue or ought to haue the first place in the earth Our minds must be vpheld by hope by which we may manfully resist temptations and that in a soueraigne degree of honor aboue others I grant wee see not this come alwaies thus to passe and therefore our minds must be framed to be vpheld by hope that so wee may stand firme and inuincible against all sorts of temptations In a word the Church of God shall stand as long as the foundations of the earth remaine for it shall be established before God as the Sunne and Moone in the firmament Psal 89.36.37 In Chap. 54.9 he will vse an argument of greater force to wit If the couenant which was made with Noah touching the constant estate of the world be firme Gen. 9.9 much more shall his promise made to his Church be sure and permanent for the world is corruptible and perishable but the Church which is Christs kingdome shall remaine for euer The Church remaines for euer The promises therefore which are made concerning her must needes be more firme and stable then any thing besides Now because the earths principall ornament stands in her being inhabited the Prophet addes that it was not created to be vvaste but for men to conuerse in If any shall obiect Obiect on the contrary that the earth was without forme and void euen after it was created as it appeares in Genes 1.2 where Moses vseth the same word Tohu that the Prophet heere doth which signifies without forme Ans and emptie the solution is easie for the Prophet speakes not of th◠beginning of the creatiō but of Gods purpose by which hee ordained the earth for mens vse and abode The Prophet then contradicts not Moses at all seeing he hath respect to the vse and end As touching that which followes to be inhabited it extends it selfe to all mankind in generall to wit the earth is ordained for all men to dwell vpon For whence comes it to passe that the Lord nourisheth vs prouides all necessaries for vs yea and sustaines the very wicked The reason why God continues sinfull man vpon the earth Is it not that his decree might continue stedfast because hee hath appointed men to haue their dwelling in it Otherwise it were impossible that hee should indure so many vices wickednesses to raigne and not vtterly to destroy man from off the same but hee respects his owne holy ordinance and not our deserts Heere is the reason then why states and kingdomes continue so long in the middest of Barbarians and Infidels The Lord vvill haue the earth inhabited And howsoeuer for the sinnes of men the Lord oftentimes brings some Countries into desolation and sowes it as it were with salt in regard they become barren and are notable to sustaine their inhabitants yet he euer so mitigates his stroke that the earth is inhabited by some because God will haue his decree to stand inuiolable But we must remember what I said before to wit whilest there is a world to bee inhabited of men that God will haue a remnant reserued which shall call vpon his name God will alwaies haue a remnant to call vpon his name From hence then may all the faithfull gather great consolation for albeit the world contemnes them and that they be few in number and on the contrary that the wicked surpasse them in multitude riches power and authoritie yet how little account soeuer bee made of them and that they be esteemed no better then abiects and the of-scouring of al things yet are they precious in the eies of the Lord because he acknowledgeth them for his children and therefore will neuer suffer them to perish In that he repeates it againe I am the Lord it is not onely to iustifie his eternall essence but to put a difference betweene his Maiestie and Idols that he might still retaine the Iewes within the bounds of his pure worshippe and seruice The superstitious sort will confesse indeed that there is one God but they forge that one God in their owne braine we must therefore know and acknowledge that God which manifested himselfe to the Patriarks and Prophets Neither speakes he heere of Gods eternall essence onely as many thinke but likewise of all the offices which peculiarlie belong vnto him to the end none may dare to transfer that which is onely proper vnto him and not vnto creatures Vers 19. I haue not spoken in secret neither in a place of darknesse in the earth I said not in vaine vnto the seede of Iakob Seeke you mee I the Lord doe speake in righteousnesse and declare righteous things NOw he brings the people to the doctrine of the Law because God cannot be comprehended by the sense of flesh and blood Howsoeuer then he be hid from carnall reason yet he fully manifests himselfe and giues a remedy in his word which supplies our want to the end we should seeke no further then it were it not so we should be left as men without any hope at all and should vtterly quaile He therefore protests that hee called vs not vnto him in vaine albeit his helpe be deferred because that which hee hath promised is most sure As hee hath shewed vs cleerly then whither we ought to flee and vpon what to rest so will he let it be seene by the effects that the hope of such as haue staied vpon his word shall not be fruitlesse Hence wee may see how abominable their speeches are who affirme that a man can gather no particular assurance of his saluation An horrible blasphemie to affirme that a man can gather no particular assurance to himselfe of his owne saluation out of the Scriptures from the word of God they also make it no better then a nose of wax that they might discourage Gods people from medling with it For these mastiues barke thus in regard they see it discouers their errors and that the whole foundation of their rotten building is ouerthrowne by the doctrine contained in that little volume But with Dauid we answere Thy vvord O Lord is a lanterne to my feete and a light vnto my paths Psal 119.105 With Isaiah and the rest of the holy Prophets we answer that the Lord hath deliuered nothing that is obscure doubtfull or deceiuing and with Saint Peter we confesse that the vvord of the Prophets is most stable and sure to vvhich as he saith vve do vvell in giuing heede as to a light that shines in a darke place vntill the day dawne and the day starre arise in our hearts 2. Pet. 1.19 And if this were said of the Law and of the Prophets vvhat shall vve say of the Gospell by which this light is openly reuealed vnto vs Shall we not affirme with Saint Paul If the Gospell be yet hid
that thou shouldest plucke vp and destroy No power so high but it is subiect to the authoritie of Gods word and pull downe and plant Ier. 1.10 For there is no power at all that is not vnder the checke of Gods word Lastly his meaning is to bring the Iewes as it were to view the thing done for they could not without much difficultie conceiue how this change should happē vnlesse God should destroy their enemies with thunder lightning from heauen Touching this word daughter of Babylon it is a figure much vsed among the Hebrewes when they speake of Cities and nations He calles her virgin not in regard of her chastitie or shamefastnesse but because shee was tenderly and delicately entertained as virgins be and was not as yet forced nor rauished by the enemie as it was said of Zidon in Chap. 23.12 The like may be said at this day of Venice Venice and of other Cities flowing and abounding in riches and pleasures in which regard they seeme most happy in the eies of the world But they haue no lesse cause to feare the change of their estate then the Babylonians howsoeuer they seeme now to be far off from danger For thou shalt be no more that is to say those that esteemed thee happy shall reioice no more with thee for thy prosperitie Vers 2. Take the milstones and grind meale lose thy lockes make bare the feete vncouer the leg and passe thorow the floods ALl this description tends to this end Notes of extreame slauerie namely that Chaldea shal taste of a wonderfull change For this Citie which before was in great honour shall bee brought into extreme dishonout and euery way put to such drudgerie that all shall perceiue euident and apparant signes of Gods wrath therein Behold then the marks of a most seruile bondage Take the milstones and grind meale For they were wont in ancient time to put slaues of the basest and abiectest condition to the mill Their condition then must needs bee miserable when they were held no better then horses for in warre those that got the conquest handled some of their prisoners with much better respect But heere the Prophet propounds nothing before the Chaldeans but a wofull condition in all points to the end the faithfull might assure themselues that they should goe forth freely The righteous escapeth out of trouble and the wicked shall come in his stead Prou. 11.8 when the Chaldeans who held them captiues should themselues be captiuated Now howsoeuer we reade not that the great states of the land were thus dishonourably vsed yet it sufficed for the accomplishment of the prophecie that Cyrus suffering them to inioy some base offices made them vncapeable of any rule or authority by constraining them to cease from all honest exercises and liberall sciences And because they ouerflowed in voluptuousnesse Virgins but too curious in setting forth their haire by the lockes hee alludes to the trimmings of virgins We know they are but too curious in tricking and setting out their haire Isaiah therefore on the contrarie describes here a dressing far discrepant from the former to wit that from the head downe to the feete they should be couered with ignominie with filth and mire in stead of that braue and costly attire they were wont to weare Maidens and virgins will scarsly bee seene to passe through the streetes much lesse through high waies but the Chaldeans must passe thorow the floods and that with the thigh or leg vncouered Vers 3. Thy filthines shall be discouered and thy shame shall be seene I will take vengeance and I will not meet thee as a man THis is the conclusion The conclusion of the former sentence as if he should say As long as Babylon florished she kept her reputation and was greatly esteemed for oftentimes vnder riches and authoritie there lie many vlcers as vnder vailes which being taken away the filth is discouered to the great shame of the parties as Demosthenes speaking of Philip king of Macedon saith Whilest mens bodies are in good plight the weaknes vvhich is hidden in some of the members is not espied A saying of Demosthenes speaking of the estate of Philip king of Macedonia but if the body fall into any dangerous sicknes then all is out of order heere is a breach felt there is a sinew perished or somewhat else out of tune The same we see to happen in kingdomes Common-wealths and Cities ill gouerned for the filth and corruption which before was couered vnder the glorie of their estates A Simile being now a little troubled are discouered when their pomp and riches are taken from them then their cruelties treasons robberies periuries vniust taxes and other impieties by which they purchased to themselues honour in time of prosperitie begin to turne to their dishonour in the time of aduersitie I vvill take vengeance and vvill not meet thee as a man It is as much as if he should say Thinke not thou hast to do in this case with a mortall man whose violence thou mayst resist for in other places where mention is made of mans hand it signifies a kinde of moderation But here the Prophet shewes that the Chaldeans shall find no reliefe at all because God will vtterlie roote them out Others translate I vvill not meet a man that is to say I will accept of no man that shall intreate for them Let who will come forth and intercede for them yet I will not remit their fault neither lessen nor asswage the punishment one whit This sense agrees well but it is a little constreined in regard of the disposition of the words for thus the verb Paga which signifies to goe before must be taken in the passiue signification which cannot be Moreouer the Prophet saith not simplie that God will not be intreated but that he wil not be appeased Thus the first exposition sutes best if we consider rightlie of the order of the words yet euery one may follow whether of the senses he will for take which you list the summe will be that the Lord will race them out without pitie or mercie only this I say the first exposition likes me well because it agrees best with the text Vers 4. Our redeemer the Lord of hosts is his name the holy one of Israel The end of Gods iudgements is to manifest himselfe the redeemer of his Church THe Prophet shewes to what end God would take vengeance vpon the Chaldeans euen in regard of the peoples saluation as he said in Chap. 45.4 But this sentence hath much greater force in it in regard it comes in abruptly and as one wakening himselfe out of a dreame when he saw Babylon ruinated which before made it her trade to subdue and treade other nations vnder her feet And he shewes that this shall come to passe for none other cause but to the end the Lord may manifest himselfe to be the redeemer and auenger of
his people The holy one of Israel As if he should say This people was not elect nor separated frō other nations in vaine his meaning is then to set forth a testimonie of his power in this particular and that is the reason why he ioines this title holy vnto it Vers 5. Sit still and get thee into darknes ô daughter of the Chaldeans for thou shalt no more be called The Lady of kingdomes HE continues on the same argument still By how much the more the peoples deliuerance seemed incredible by so much the more is the Prophet forced to set it forth by sundrie descriptions and shewes that the end of the Chaldean Monarchy drawes neere But because this seemed somewhat incredible hee repeates the same thing in many words which he might haue dispatched in one sentence He vseth these descriptions then to set the thing done as it were before them Where he bids them sit still and be quiet it is in signe of shame and contempt And yet this silence may be opposed to her first estate wherein she reigned as a Lady for then she not only lifted vp her voice with authoritie like a Mistris but she caused her words to giue such a sound that the noise thereof terrified all the East Now the Prophet commands her to sit still and leaue her cackquet in regard her condition is so changed that where she was wont to speake so loude before she shall not dare now to mutter one word distinctlie from betweene her teeth Now in that he bids her enter into darknes I willinglie receiue the first exposition for those who are fallen from a prosperous estate into aduersitie sit downe and put their mouthes in the dust with shame and dare scarcely so much as gasp For thou shalt no more be called We know that this Monarchy had a large extent and was Lady ouer many great kingdomes for she was the head of all dominions it was needfull then that these poore captiues should be fortified with these promises and aduertised of Babylons ruine that they might be put in hope of their deliuerance Vers 6. I was wroth with my people◠I haue polluted mine inheritance and giuen them into thine hand thou didst shew them no mercy but thou didst lay the very heauie yoke vpon the ancient THis is a preuention A preuention whereby he admonisheth the Iewes as he often hath done heretofore that their captiuitie was a scurge inflicted vpon them by God for if the stroke had come from the hand of another then the remedie had not bin in him That they might be perswaded then that he which had smitten them was able to heale them he wills them to impute it to the desert of their owne sinnes that they were so hardly dealt withall yet he exhorts them to hope well in regard God was minded to keepe a measure in chastising of them and withall toucheth the cause why the Chaldeans should be ouerthrowne namely that God who is the iust reuenger of wrongs and iniuries hath much more iust cause to reuenge the outrages done to his people Besides in the first member he calles the Iewes to repentance in regard they had drawne all these euils vpon their heads by their owne offences Next he accuseth the Chaldeans for taking vp this occasion to exercise their crueltie as if one should flea a child whom the father had only commanded to be whipt with a rod. Whence it followes that the Chaldeans insulted without cause as if by their owne power they had subdued and led the Iewes captiue for they should be iustly punished in that they cruelly misused the prisoners whom they had vanquished Now whereas he saith that he was vvroth and therefore polluted his heritage let vs not thinke that hauing changed his mind he was so farre offended as vtterly to neglect the care of his people so as to thinke no more vpon his couenant no the contrarie plainly appeares as well by the euent as in that he vouchsafeth to call them his people notwithstanding the greater part became Apostataes from him and were iustly reiected of him as prophane But in speaking thus he had respect to his couenant for he had an eie to the foundation and originall whence they issued so as those who came of Abraham according to the flesh are reckoned for the people of God albeit there were very few which were his children by the right of adoption for all in a maner falsly challenged to themselues the title of Abrahams ofspring Thus the word vvrath in scripture is not to be attributed to any passion in God Wrath not any passion in God who euer desires the saluation of his people but vnto vs who prouoke him by our wickednesses For he hath iust cause to be angrie albeit he ceaseth not still to loue vs. God may iustly be angrie with vs and yet loue vs. He so prophanes his Church then that is to say prostitutes it and giues it vp as a pray into the enemies hands that neither do his elect thereby perish nor yet is his eternall couenant violated Nay in the midst of his wrath he remembers mercie Haba 3.2 and mitigates his blowes wherewith he smites his people and in the end will seuerely punish those that vexed them If the Lord pollute his Church then for a time if tyrants cruellie oppresse her let vs not be out of heart but let vs flee to this promise A consolation of great vse to wit that he who auenged himselfe vpon the insolencie of the Chaldeans will not let the rage of our enemies goe vnrecompenced Moreouer we are diligentlie to obserue that men ought not to abuse their victories to handle their prisoners hardly as often it falles out Shew no cruelties vpon the vanquished for when they cast off all humanitie they become like wild beasts and spare neither old nor yong men nor women when they haue gotten the masterie in a word they vtterlie forget their condition Now howsoeuer they abuse their power yet wee may resolue vpon it that God will meet with them in the end for such shall haue iudgement mercilesse as will shew no mercie Iam. 2.13 But it may be demanded how the Chaldeans could exceed the bounds which God had prescribed them Obiect was not God able to haue suppressed their rage And if he were not where is the truth of that sentence An haire of your heads shall not fall to the ground without the will of your heauenly father Luke 12.7 The answere to this is easie Ans for howsoeuer it was not in the power of the Chaldeans to passe their bounds indeed yet may we perceiue a more then brutish crueltie in them in that they indeuored vtterly to roote out these poore helplesse wretches who yeelded themselues to their mercie The Lord complaines by his Prophet Zacharie of the same vnrulines of prophane nations who violentlie rushed vpon his people to destroy them though his wrath was not much moued
if he sate idle in heauen or were fallen into a dead sleepe It is needfull therefore that the light of Gods word should alwaies shine before vs for the rectifying of our iudgements for wee shall alwaies misse the marke in considering of Gods workes vnlesse he giue light vnto our steps by the lanterne of his blessed truth The same thing often befalles many at this day which Isaiah bewailes touching his nation to wit that notwithstanding all admonitions yet they cease not to forge Idols which they adorne with Gods spoiles as it were The Apostles Peter and Iohn in their life time Act. 3.12 cried with a loud voice that they did no miracles by their own power or godlinesse Peter and Iohn made to worke miracles by the Papists now they are dead who protested they did nothing by their owne power being aliue and yet we see how the Papists whether they will or no yea as it were to vex them will burthen them now they are dead with infinit miracles Well howsoeuer God at this day foretelles vs not of things to come yet shall the Law and the Gospell be of no lesse force to condemne our vnthankfulnesse then if wee had seene the wonders whereof God shewed himselfe the author contained in the prophecies Vers 6. Thou hast heard * Or see all behold all this And will not yee declare it I haue shewed thee new things * Or from euen now and hid things which thou knewest not BY this wee may better discerne that the Prophet speaks of the captiuitie to come God spake plainly but we are dull of hearing and of the redemption that was to insue Wherein he as well prouided for the good of the people of his owne time as for theirs that were to succeede that so albeit those which then liued made no right vse thereof yet at least those that suruiued them being heereby admonished might amend For it often fals out that the word moues not such as are present nay they hauing heard it goe their waies and contemne it but their successors on the contrary receiue it with more reuerence Where he bids them behold some thinke the Prophet so propounds the euent of the thing as if he should say God neuer said any thing but the truth thereof hath manifested it selfe But I expound this word behold or See thus Seeing the Lord hath spoken it is thy dutie to thinke well of that he hath vttered and to giue diligent attention thereto Whence we may gather that our dulnesse is the cause why we suffer that which proceeds out of Gods mouth to fall to the ground and that many doe therefore couer themselues with the vaile of ignorance in vaine For the Lord speakes distinctly enough vttering to euery mans capacitie as much as is needfull for them to know if the auditors were but as attentiue as they ought and did aduisedly consider what is said But the Lord requires somewhat more of his people besides hearing and vnderstanding of his word to wit that they should publish the wonders whereof they haue had experience And thus vndoubtedly hee instructs his seruants vpon this condition that being taught themselues they should labour in the next place to bring others to confession of the same faith with them From now is as much as if he had said Note this day in which the Lord foretelles thee by my mouth that which thou knewest not for it cannot be apprehended nor foreesene by any humane coniecture Vers 7. They were created now and not of old And euer before this thou heardst them not lest thou shouldst say Behold I knew them Neither the peoples captiuitie nor deliuerance happened by chance THe Prophet shewes that hee disputes not about things knowne or vnderstood by long vse first to correct the pride which is naturally grafted in all men for they vsurpe vpon that which belongs to God onely and secondly that none should attribute the least iot thereof vnto fortune or to any second causes whatsoeuer Men vse many shifts to depriue God of his glory applying al their wits to see how they may part among the creatures that which is his proper right that they may leaue vnto him no more but his naked and bare titles Lest the people should imagin then that they were either ouercome by the power of the Chaldeans or set at libertie by chance therefore the Prophet so oft repeates that all is Gods worke Where hee affirmes that they heard not some expound that the people reiected Gods admonitions and would not obey the wholsome counsels which were giuen them But I thinke he meant another thing to wit that that which could not be knowne by humane reason of which also the Iewes were ignorant was so manifested vnto them that they could not well defraud the holy Ghost of his iust praise And this is euident enough by the scope of the text Vers 8. Yet thou heardst them not neither diddest thou know them neither yet was thine eare opened of old for I knew that thou wouldest grieuously transgresse therfore haue I called thee * Or a rebell a transgressor from the wombe THe Prophets meaning is A confirmation of that wherewith they were taxed vers 4. that the Lord hath not insisted so long vpon this matter without cause but hath been thus instant in exhorting the people to the end they might acknowledge that they were chastised and in the end deliuered from all their miseries by the immediate hand of God For they being of an obstinate nature might complaine that it was needlesse to trouble their heads with so many repetitions of one and the same thing The Prophet answers that it is no wonder seeing he hath to deale with a sort of transgressors and thus in other words he confirmes that which he said in the fourth verse touching the yron sinew The summe is that God knowing the peruersitie of this people omitted no good meanes to win them to his obedience by how much the more then they haue been conuinced by sufficient and infallible testimonies so much the lesse shall they be excusable before him Now hauing pulled off their vizard of holinesse to wit their glorying in the name of Israel as in the first verse hee imposeth vpon them a more proper name and flatly calles them rebels By the vvombe I vnderstand not their first estate by and by after they were separated to be the Lords people but from their deliuerance out of Egypt which was as a birth of the Church Exod. 12.21 But howsoeuer this people had had infinit experiences of Gods great goodnesse towards them yet they neuer ceased to behaue themselues disloyally against so good a benefactor nor to wax more and more vntamed so that hee had iust cause to tax them with the titles of rebels and traitors Vers 9. For my names sake will I deferre my wrath and for my praise will I refraine it from thee that I cut thee not off HAuing
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
shewes that the preaching of the Gospell is the meanes by which we are deliuered If we then desire the libertie and the light of Gods kingdome let vs hearken vnto the voice of Christ for else we shall be oppressed vnder the perpetuall tyrannie of Satan Where is now the libertie of our free will Free will For whosoeuer attributes to himselfe light reason or vnderstanding can neuer haue part in this deliuerance by Christ Why so Because libertie is promised to none but to such as acknowledge themselues captiues nor light and saluation to any but to such as confesse themselues to sit in darknesse No libertie but to such as felle their captiuity nor light but to such as confesse they sit in darknesse Moreouer in that he promiseth Gods children that their pastures shall bee in all waies and in all high places by these similitudes hee shewes that those who are vnder the protection of Christ shall fare well for he is a vigilant and carefull shepheard and furnisheth his flocke with all things necessarie so as nothing can bee wanting vnto them that appertaines to their soueraigne good This aduertisement was of great vse for the Iewes in that time in which they were to passe thorow hot scorched paths and to come at length into a land wasted and desolate The Prophet therefore saith that albeit humane helpes should faile yet God of himselfe is rich enough to supply all their wants This is the reason why the Spirit of God delights so much in comparing the faithfull to sheep that feeling their owne weaknesse they might willingly and wholly submit themselues to bee gouerned vnder the protection of this good shepheard Iohn 10.11 But withall it is very likely that the faithfull are admonished not to affect great delicates The faithfull must learne to want as well as to abound for they shall neuer taste of such abundance but they shall feele many wants mingled therewith Besides it is not fit they should bee pampered or full fed in regard they are subiect to many dangers for wee know that the vvaies are fraught with theeues and enemies and the tops of the mountaines are for the most part barren and dry The Church of Christ is so defended then that she is neuer far from assaults and outrages of enemies and so replenished that yet she dwelles in vvaste and terrible deserts Note But howsoeuer her enemies inuiron her on euery side yet the Lord protects her from their violences If we be in hunger or want See verse 10. he is ready to furnish vs with all necessaries in abundance and to nourish and sustaine vs yea in these necessities we better perceiue the care he hath of vs then if wee were in a place of the greatest safetie Vers 10. They shall not be hungrie neither shall they be thirstie neither shall the heare smite them nor the Sunne for hee that hath compassion on them shall leade them euen to the springs of waters shall he driue them THe Prophet confirmes that which was said in the former verse A confirmation of the former verse to wit that God hath prouision ready to sustaine the Iewes in the way so as no necessaries shall be wanting vnto them And no doubt hee puts them in mind of that time in which their fathers were readie to perish in the desert for want of foode in which necessitie God gaue them Manna from heauen the space of forty yeers Exod. 16.35 Also in speaking of the shadow against the heat it is certaine that he hath respect to the pillar of a clowd wherewith the Lord couered them by day to the end they should not bee parched vp with the heate of the Sunne Exod. 14.21 For the Prophets are wont as we haue said to mention the peoples departure out of Egypt as oft as they were to confirme their harts in the assurance of Gods goodnesse either towards all in generall or towards any one in particular In that hee mentions the springs of vvaters he also alludes to those waters which issued out of the rocke when the people were almost dead for thirst For these things fell not out in the deliuerance of Babylon but in putting them in remembrance of former benefits the Prophet sets before them the power of God which hath alwaies bin sufficient to procure the saluation of the Church Vers 11. And I will make all my mountaines as a way and my paths shall be exalted God â—he Churches companion in her pilgrimage prouiding her of all necessaries HE heere expreslie and fitly mentions the peoples returne for to what purpose should hee promise such felicitie vnto the Church vnlesse they had been restored to their first libertie Hee signifies then that all obstacles and impediments shall be remoued which might any way hinder their passage and that the mountaines the toppes whereof might seeme impossible to be climbed shall be made passeable and easie to bee attained In a word that hee will make all rough and hillie places smooth that they may with ease returne into Iudeah When the Church then was to bee restored to her perfect estate no lets whatsoeuer were they neuer so great were able so to ouermatch the Lord but that in the end hee would easily ouercome them all And in that he calles them his mountaines it is to shew that he hath not onely power to command them to giue his people way but he further expresseth that it shall be himselfe who will bring the Iewes home no lesse then if he went in person before them He carried them vp saith Moses Deut. 32.13 to the high places of the earth when they passed thorow the wildernesse Also he saith that the Lord went before the Israelites when they departed out of Egypt Exod. 13.21 Heere we see then what singular loue the Lord beares to his Church in that hee vouchsafeth to be a companion vvith her in her iourney and takes vpon him the whole care touching her necessarie prouision therein so that in succouring her he seemes to prouide for himselfe Vers 12. Behold these shall come from farre and loe these from the North and from the West and these from the land of Sinim WHereas some think the Prophet notes out heere the foure quarters of the world it hath no great likelihood Isaiah so prophecieth the Iewes returne that therewithall he also comprehends the kingdome of Christ And yet I reiect not this opinion altogether because it is probable agrees with many other texts of Scripture First hee saith these shall come from farre then hee addes some particulars for an exposition of the generall sentence In stead of Sinis some reade Sinius and the Hebrewes themselues reade it diuersly Saint Ierom S. Ierom. thinkes it is meant of the south part from Mount Sinai lying towards the South And this is the most receiued opinion Others thinke it to be the name of a citie or region called Sienes situated towards the turning
of the Sunne when it is at the highest But these opinions make nothing for the explanation of our Prophets meaning which is cleere and manifest in it selfe For doubtlesse hee speakes of such as were farre remote and scattered in diuers quarters whether they were to be gathered in froÌ„ the North parts or beyond the seas Isaiah then so promiseth the returne from Babylon that therewithall hee also extends this prophecie to Christs time as wee may easilie gather from that which we haue said Chap. 36.6 For we must still hold this principle A principle that the second birth of the Church vnder the Kingdome of Christ is heere described for he not onely promiseth that the Iewes shall returne to Ierusalem to reedifie the Temple but that those also who before were strangers from the Church should be gathered from out of all quarters of the world Vers 13. Reioice O heauens and be ioyfull O earth brast forth into praise O mountaines for God hath comforted his people and will haue mercy vpon his * Or poore afflicted THough hee exhorts and stirres vp all the faithfull to thanksgiuing A thanksgiuing in which is included a confirmation of the former promises yet hee hath a speciall drift to confirme that promise which otherwise in it selfe seemed doubtfull For our consciences wauer and are perplexed in affliction so as it is an easie matter to settle them firmely vpon the truth of Gods promises In a word either men stagger tremble fall or vtterly despaire For if the least feare distresse or affliction doe but arise much adoe there is to fasten any consolation vpon vs. For this cause we haue neede to haue our faith confirmed by all sorts of arguments See the reason then why Isaiah speakes so gloriouslie of the benefite of this deliuerance namely to the end that the faithfull who saw nothing round about them but ruine and death might notwithstanding bee of good coâ—â—ort and in hope to wait for an happie change Hee sets the deliuerance therefore before their eies as if it were alreadie accomplished that so they might haue all matter of ioy and reioicing though at that time there appeared nothing but cause of sorrowe and mourning As oft as the Lord therefore promiseth anie mercie Praises must be ioined to the promises let vs euer bee mindfull to ioine praise and thanksgiuing thereunto though we see not the accomplishment thereof that so wee may the better vvaken our drowzie spirits next let vs lift vp our eies also to Gods power by which he ouerrules all creatures both in heauen and in earth for he no sooner beckens with his finger but they all stand vp together as it is in Chap. 48.13 to fulfill his commandement If the signes of his admirable power then do euery where appeere shall wee thinke he will not make the same much more glorious and admirable in the saluation of his Church Vnder this figure then Isaiah teacheth that neither the heauens nor the earth can yeeld a more acceptable seruice vnto God then when they ioine and combine themselues together to aide the Church Moreouer that the faithfull should not sinke vnder the weight of the calamitie before he promiseth that God will comfort them he exhorts them quietly to susteine their sorrowes For by the word poore he signifies that the Church in this world is subiect to many afflictions Therefore that we may be fit to partake of Gods mercie let vs learne vnder the crosse and vnder many miseries teares and grones to wait till we attaine vnto the possession of it Vers 14. But Zion said The Lord hath forsaken me and my Lord hath forgotten me A correction of the Iewes infidelitie THe Lord minding further to amplifie his grace complaines that the hearts of the Iewes were so closed vp that they had almost discouraged him had not his infinite bountie surmounted all their peruerse imaginations Yet therewithall he indeuors to correct this vice that they might ioyfullie imbrace and as it were see the promised deliuerance before hand which was offred them as also that seeing his forwardnes to succor them they on the contrarie might prepare themselues to hope well But this doctrine doth now also appertaine to vs for when God deferres his help all of vs for the most part are too much perplexed wee thinke by and by God hath forsaken and reiected vs. And thus despaire easily preuailes vnlesse we be wise to preuent the same betimes which we ought to do lest we be bereaued of Gods grace Truly our infidelitie manifests it selfe to the vtmost in such doubts in that we neither quietly rest vpon Gods promises nor patientlie beare his corrections which leade vs to repentance nor yet the triall of our faith by which he disposeth vs to mortification neither any other afflictions which he vseth for our humiliation For God iustlie complaines of the Iewes who by their distrust reiected his saluation offred and could not indure to heare of his help Now he restraines not this only vice to a few but comprehends also the whole Church to shâ—w that he will be liberall and beneficiall towards the Iewes farre aboue the measure of their faith yea he will oppose himselfe against their incredulitie that he with his saluation may passe through all the lets and impediments which stand in his way Let euery one of vs beware then how we flatter or sooth vp our selues in this vice for the Lord pleades against his Zion that is to say the whole Church because she vseth such speeches as sauour and proceed from a bitter roote of distrust Vers 15. Can a woman forget her child and not haue coÌ„passion of the sonne of her womb though they should forget yet will not I forget thee TO correct this distrust to the complaint he addes an exhortation ful of sweet consolation An exhortation full of sweet consolation For by a very fit similitude he shews what great care the Lord hath ouer his Church in comparing him to a mother whose entire affection and care is so great towards her child that the fathers loue in comparison thereof is as nothing He propounds it not then you see in the example of a father which notwithstanding is often vsed Deut. 32.6 2. Cor. 6.18 but that he might the better expresse his singular loue he rather compares him to a mother and he names not children only but the fruit of the vvomb to which vsuallie the woman beares much greater affection For the loue that a mother beares towards the little one which she nourisheth and suckleth at her brest is almost vnutterable Also what care doth she vse euen to spend many nights together without sleepe by reason of the frowardnes of the childe And to speake all in a word she spares not to wast and consume her selfe dayly so as her loue makes her cleane forget her selfe And this care wee see is not only in the reasonable creatures but in the vnreasonable also yea
euen in wilde beasts who yet are gentle and louing in this behalfe howsoeuer otherwise they be of cruell and fierce natures Now in regard women sometimes proue more vnnaturall then wilde beasts yea and ouercome them in crueltie by neglecting the fruit of their bodies the Lord addes that if this should fall out that yet he will neuer forget his people For the firme and vnmoueable affection he beares vs farre surmounts the vehement loue and amitie of all fathers and mothers in the world Let vs then call to minde what Christ saith Math. 7.11 If you which are euill can giue good things to your children how much more will your heauenly father Is it possible that he should emptie himselfe of this fatherly affection No verily Men which are of peruerse natures and loue thēselues yet will not neglect their children and will the Lord the fountaine of mercie who needs nothing but giues to all men liberallie and hath not the lesse neglect his Church Wherefore howsoeuer it falles out sometimes that mothers reiect and forsake their children which yet is prodigious yet notwithstanding God who loues his children with a stable constant and perpetuall loue will neuer reiect them To conclude then Chap. 27.23 Hebr. 13.5 our Prophet heere sets out the inestimable care of God who watcheth night and day for our saluation to assure vs that he will neuer leaue nor forsake vs though we be tossed to and fro with many and great calamities Vers 16. Behold I haue grauen thee vpon the palmes of mine hands thy walles are euer in my sight Gods loue to his Church set forth by another similitude BY another similitude he sets forth this inestimable care that God hath ouer vs. We vse to say in our common prouerb That one hath that vpon his fingers ends which is seriouslie imprinted in his memorie And when Moses commands a dayly meditation in Gods law he saith Thou shalt bind them vpon thine hands Deuter. 6.8 that so they might alwaies haue Gods commandements before their eies Heere our Prophet vseth the same similitude as if he should say I can no sooner looke vpō my hands but I behold thee there I beare thee so ingrauen vpon my heart that nothing is able to blot out the remembrance of thee In a word I can not forget thee but I should also forget my selfe True it is that GOD hath neither hands nor any bodily shape but thus it pleaseth the holy Ghost to stoupe downe to our slender and weake capacities that he might the better set forth the infinite loue which he beares vs. And because the Church is in many places called the Temple or Citie of God whence also comes that similitude of building so much frequented in the scriptures Psal 102.16 Ier. 24.6 Math. 16.18 therefore the Prophet brings in the similitude of vvalles by which hee notes out the quiet and peaceable estate of the Church as if he should say I will alwaies see that Ierusalem shall florish and be in good plight Whence also we obserue that heere is set forth vnto vs a right order of gouernment and discipline A right order of discipline described whereof the Lord will be the perpetuall protector and defender as himselfe heere protests Let vs also remember that this prophesie tooke place in that wofull desolation when the walles of Ierusalem which were the liuely image of the Church Ierusalems walls a liuely image of the Church were throwne downe the Temple raced good gouernment abolished and in a word when all things were out of ioint and almost brought to vtter confusion for he promiseth that all the Churches priuiledges shall forthwith be restored to their first perfection Vers 17. Thy builders make haste thy destroyers and they that haue made thee waste are departed from thee HE amplifies that which he touched in briefe in the former verse An amplification of the former verse for his speech might haue bin esteemed ridiculous vaine concerning this continuall care that God hath ouer the Church and her walles which he now suffered to be raced to the very foundations For this cause I say he addes an exposition to wit that it is ruinated indeed but ere long it shall be reedified anew From this word builders wee may gather wherin the right way of repayring the church consists The right way to repaire the Churches ruines namely if the Lord bee pleased to send forth master Carpenters and Masons to frame it anew Secondly in driuing out the destroiers which build not but breake downe For albeit God can build vp his church without the helpe of men yet is he pleased to vse their labours and howsoeuer he finisheth the whole building himselfe alone by the secret worke of his holy Spirit yet hee blesseth the indeuors of his seruants that the same should not become altogether vnfruitfull To him we must pray and from him alone wee must expect workemen for hee is able to fit them with gifts and graces and to appoint out to euery one his taske as Saint Paul saith 2. Cor. 3.5 Thus wee are then not onely to pray that God would send forth labourers into his haruest but also that he would furnish them with power and efficacie Mat. 9.38 that they may not bestow their paines in vaine Is the doctrine of the Gospell then preached with some fruit It comes to passe by the singular goodnesse of God But this were not enough vnlesse he therwithall should driue farre off the destroiers for Satan inuades and assaults the Church by infinit waies neither wants hee his supposts and catchpoles who imploy all their forces either to slake hinder or ouerthrow the Lords building and therefore we ought continually to pray that God would still defeate all their enterprises But if that good be not done which we desire let vs accuse our selues and our owne ingratitude for the Lord is readie to bestow his benefits vpon vs in great abundance Vers 18. Lift vp thine eies round about and behold all these gather themselues together and come to thee As I liue saith the Lord thou shalt surely put them all vpon thee as a garment and gird thy selfe with them like a bride HE awakens the Church by setting her deliuerance before her eies The Church is exhorted to behold her glory in the middest of her greatest ruines to the end she might view this so glorious a worke might behold the troopes of men which should flow in vnto her on euery side Now as this gathering together serued to sustaine the mindes of the faithfull in captiuitie so was it their duties who saw it accomplished indeede to render thanks vnto God Whence it appeares that this prophecie was of good vse in both the times as well whilest their deliuerance was yet hidden vnder hope as when it was ratified by the effects And albeit also he speakes to the Church in generall yet this speech belongs to euery one in particular that
for my sake giue way Not that it is seemely for the faithfull to driue their brethren out of the place wherein they dwell but the Prophet borrowed a phrase of speech which is commonly vsed to signifie that no incoÌ„moditie whatsoeuer shall hinder many from desiring to be receiued and that place may be giuen them This came to passe when the Lord gathered an infinite number of soules from all parts of the world For in a moment and aboue mans reason the Church which was emptie before was replenished her bounds vvere enlarged and extended farre and neere Vers 21. Then shalt thou say in thine heart Who hath begotten me these seeing I am barren and desolate a captiue and a wanderer to and fro And who hath nourished them Behold I was left alone Whence are these The Church brought in admiring her extraordinarie exaltation BY these words he shewes that the restauration of the Church whereof he now speakes shall be admirable and therefore he brings her in wondring yea astonished that she is exalted by so extraordinarie and vnexpected a maner And to say the truth this is no superfluous description For the children of God and of the Church are not made new creatures by the will of flesh and blood but by the secret vertue of the holy Ghost neither are they borne into this world as we see men dayly haue a new of-spring to replenish common-wealths for naturallie we haue no part in the kingdome of God If any man then will but consider of this new and vnaccustomed change and then by what meanes the Church was multiplied and nourished a loÌ„g time in her poore estate he shall be constreined to admire and vvondâ—â— thereat Now he shewes that this shall be no fained admiratioÌ„ in which arte flatterers haue great skill but it shall proceed from a true affection of the heart Why so Because there shall be iust occasion to vvonder in regard the Lord hath so long and in so many dangers not only preserued his Church but hath made it multiplie into a new generation vnhoped for For who would haue imagined that when the Iewes were in the most contemptible condition that might be couered ouer as it were with miseries and reproches that any one of the Gentiles vvould haue desired societie vvith such Moreouer there was no likelihood that mens minds could feele so sudden an alteration as to ioine themselues to such a religion as themselues both hated and despised before nay more then that the wall of separation then stood which shut out all strangers and vncircumcised ones from entring into the Church of God But he addes the reason of so great an astonishment to wit that she was barren before and therefore was vtterlie destituted of children For the word of God which is the spirituall seed wherewith the children of the Church were begotten ceased the sacrifices also were broken off in a word whatsoeuer serued to maintaine a state in perfection was abolished Besides the Church is called barren not because God euer forsakes her but in regard his gracious presence doth not alwaies appeare We saw a wofull spectacle of this barrennes A wofull spectacle of the Churches barrennes seene in our times when the Lord to punish mens ingratitude tooke from vs his blessed truth and suffred vs to walke and erre in darknes then we might well say that shee was a widow and barren indeed when she was left quite destitute of children Hence also we may perceiue how foolish the Papists are in that they will alwaies haue Christ so to dispose of his Church that she must neuer know the state of widowhood nor barrennes For howsoeuer the Lord at no time vtterlie reiects his Church yet he often withdrawes from her the signes of his presence because of the worlds vnthankfulnes VVho hath nourished these Those who are banished and often remoue their habitation can not well nourish nor bring vp children So when the law and doctrine of godlines sounds no more in the Temples spirituall nourishment must needs faile But the Lord who stands in no need of humane helps begets vnto himselfe children after an extraordinarie maner by the incredible vertue of his holy Spirit and these he nourisheth how and in what place it pleaseth him Now to accomplish this prophesie he hath contrarie to all hope raised vp nurses so as the Church admires not vvithout cause at the fostering and bringing vp of her children When we reade this prophesie we are admonished not to vex our selues aboue measure if at any time we see the Church lest like a widow Vse Neither so farre to giue way to distrust as to thinke that God who is all sufficient can not in a moment renue and restore her to a perfect estate though for the present we see no likelihood nor appearance at all of it Vers 22. Thus saith the Lord Behold I will lift vp mine hand to the Gentiles and set vp my standard to the people and they shall bring thy sonnes in their armes and thy daughters shall be carried vpon their shoulders ISaiah coÌ„firmes that which he said erewhile to wit A confirmation added to the Churches admiration that the Lord would cause the Church which a long time was a widow and barren to bring forth an innumerable of spring so as her selfe should be constrained to admire at her owne fruitfulnes And this he doth to remoue all scruples and doubtings which peraduenture might arise in their minds But the Lord pronounceth that he will not only giue children to his Church among the Iews as in former time but among the Gentiles also and yet he shewes that this generation shal be spirituall to wit by the grace of adoption To which purpose appertaines the similitude of the standard for thereby he incourageth the faithfull to hope for a new kinde of generation far different from that which we see in the common course of nature It was necessarie then that the Lord should set vp his standard and to discouer his secret power by the preaching of the Gospell that among so many sorts of languages and differing dispositions he might bring children to the Church and to be made one with her in the same faith euen as brethren gather together into the lap of their mother Those are deceiued who by the metaphor of the hand and standard thinke the preaching of the Gospell is only signified separating it from the efficacie of the holy Ghost for both must be conioined together The preaching of the Gospell and the efficacie of the holy Ghost must goe together The vertue of the holy Ghost must in no wise be separated I say from the preaching of the Gospell witnes 2. Cor. 3.6 We must run therefore to this hand of God and to this standard when we see the Church oppressed vnder the tyrannie of the wicked For albeit they be euer plotting all sorts of mischiefe vtterlie to ouerturne it yet is Gods hand stronger then all
Iob. 9.4 and men in the end shall gaine nothing by resisting him for at last he wil subdue and bring down their rebellion that his Church may haue some breathing time in despite of them all In that he promiseth the childreÌ„ of the Church shall be brought in betweene the armes and vpon the shoulders it is a figuratiue maner of speech in which he would signifie that God will no way be hindred when he meanes to gather his Church from the scattering wherin he shal find her because all the Gentiles shal help him And howsoeuer this be in the first place to the banished and dispersed Iewes yet no doubt it is to be extended vnto all Gods elect in all places who are or shall be receiued in to participate of the same grace Vers 23. And Kings shall be thy nursing fathers and Queenes shall be thy nurses they shall worship thee with their faces towards the earth and lick vp the dust of thy feet and thou shalt know that I am the Lord for * Or all they shall not be ashamed that wait for me HAuing spoken of the obedience of the Gentiles he shewes that it not only appertaines to the common people but euen to Kings also whom he compares to foster fathers who bring vp other mens childreÌ„ and Queens to milch nurses which are hired forth for that purpose Why so Because Kings and Queenes shall furnish the Church with all things necessarie for her children For whereas before they banished Christ out of all their coasts now they shall from henceforth acknowledge him for their soueraigne King and shall yeeld him honor homage and seruice And all this came to passe after God manifested himselfe to all the world by his Gospel for the great Kings and Princes therof not only submitted themselues vnder the yoke of Christ but also imployed their wealth riches to restore maintaine the Church so as they became the protectors and defenders of it Whence we note that a speciall and particular dutie is heere required of Princes A speciall and particular dutie required heere in Kings and Princes besides their ordinarie profession of the Christian faith Why so Because the Lord hath clothed them with power and authoritie to the end they should prouide for the Churches good and also procure the glorie of God I grant this dutie belongs to euery one but by how much the greater power Princes are indued withall the more carefull should they be to imploy their studies and paines about these things That is the cause why Dauid expresly names them and exhorts them to be wise to serue the Lord with feare and to kisse his Sonne Psal 2.10.11 Hence also we may discerne of their follie and madnes who affirme that Kings can be no Christians vnlesse they giue ouer this office and dignitie The follie of such as affirme that Kings can be no Christians vnlesse they giue ouer their dignities For this was accomplished vnder the kingdome of Christ when Kings being conuerted vnto God by the preaching of the Gospell came to this hie degree and dignitie which far surmount all sorts of rule and principalities to wit to be the nursing fathers and defendors of the Church The Papists thinke none can be right nursing fathers to the Church vnlesse they leaue vnto Priests Monks and idle bellies great reuenues large possessions fat prebendaries to fatten them vp as swine in a stie But this nourishment tends to a far other end then to cramme and stuffe the guts of such a companie of insatiable gulphs After what maner Kings ought to be nursing fathers to the Church For the question is not here touching the inriching of their houses who vnder a fained pretence of holines will needs be taken for the Ministers of the Church who haue bin the only poysoners and corrupters of the Church of God with the deadly venome of the whores cup but rather to roote out Superstitions and vtterlie to ouerthrow all Idolatrie to aduance the kingdome of Christ to conserue the puritie of doctrine to remoue scandalles and offences and to purge out the filthie dregges of false doctrine whereby the wholesome doctrine of God is corrupted and whereby his glorie is darkned and obscured When Kings haue taken order for these things then are they also to furnish the Pastors Pastors and Ministers of the word with all things necessarie let them relieue the poore and looke that the Church susteine not by their negligence beggerie or vndecent wants Then let them erect Schooles and endow them with sufficient pentions The poore Schooles erected and endowed with sufficient pensions Building of Hospitals for the teachers let them foster and cherish Studients let them build Hospitals for the aged and diseased and performe other offices which serue for the maintenance and conseruation of the Church But these excessiue expences superfluouslie bestowed towards the founding of Masses and Oratories and imploied for the making of vessels of gold and siluer rich gorgeous vestments in which Papists glory and brag only serues for a pompe and ambition to corrupt the pure and sincere nourishment of the Church yea to choke and extinguish Gods seede which is the onely food by which the Church liues Now when we see things otherwise carried at this day to wit that Kings in stead of nurcing fathers to the Church become tormentors destroiers of the Church If Kings in stead of nurcing â—a hers to the Chuâ—ch become tormentors of her â—t is the iust â—eward of ouâ— sins that the true doctrine is reiected the faithfull Ministers banished and that greasie idle paunches insatiable gulfes and supposts of Satan are put in their roomes for to such Princes distribute their riches that is to say the blood of the people which they haue sucked when also those Princes who otherwise being faithfull yet wanting power and therefore hauing little or no courage to defend the word or to maintaine the church Let vs acknowledge that this is the iust reward of our iniquities and let vs confesse that wee be vnworthy to inioy such good nurcing fathers Notwithstanding after these so horrible ruines wee must be euer waiting and looking for the restauration of the Church and for such a conuersion of Kings as that they shall shew themselues fathers and protectors of the faithfull and such as shall constantly vphold the doctrine of the word in their dominions They shall licke the dust of thy feete The Papists in like manner offer violence to this place to establish the tyrannie of their Idoll as if forsooth Kings and Princes could not otherwise shew themselues the true and lawfull seruants of God vnlesse in his stead they should fall downe at the feete of their disguised head of the Church This they account a testimonie of great seruice done to God when they will abase themselues to kisse his feete with great reuerence But first of all if they will know what an opinion we
the member following where by way of exposition he addes that his saluation is gone forth for the righteousnes of God appeared in the saluation of the people The captiuitie of the Iewes in Babylon was vnto them as a kind of death and this is the cause why he calles this deliuerance saluation Mine armes shall iudge By armes he signifies the manifestation of his power for it is a figuratiue maner of speech much vsed in the Scripture Now because Gods soueraigntie and power seemes to be limited within very narrow bounds yea sometimes appeeres not at all therefore he mentions his armes thereby signifying that his kingdome shal be spread farre and neere Vers 6. Lift vp your eies to the heauens and looke vpon the earth beneath for the heauē shal vanish away like smoke and the earth shall wax old as a garment and they that dwell therein shall perish in like maner but my saluation shall be for euer and my righteousnes shall not be abolished WHilest wee see so many changes fall out in the world and that the Church as we often thinke shall be violently swallowed vp therein The stabilitie of the Church it is very needfull that our minds should be gathered vp farre aboue the whole order of nature otherwise the saluation of the Church shall seeme to hang in a net and to flote vp and downe in the middest of these tempests wee may easily discerne vvith vvhat vvisdome God gouernes all things both in heauen aboue and in the earth below secondly with what a fatherly care he vpholds and preserues his work and the whole frame of the world thirdly with what equitie he disposeth and prouides for all his creatures therein but his care and prouidence ouer his Church is surpassing great which indeed he hath separated from the rest of the world The Prophet hath here comprehended both these points for he commands the faithfull to turne their eies on euery side of them to consider Gods admirable prouidence as well in the heauens as in the earth by which he hath constantlie continued from the creation that goodly order by him then established Hee addes that although these things seeme to fall to decay yet it is vnpossible that the Church which hath her sure foundatiō in God should euer be shaken As if he should say Heauen and earth shall perish an hundreth times rather then the promise vpon which the saluation of the Church is grounded should be abolished He therefore puts saluation in the first place and then he addes righteousnes which is the solid foundation wherewith this saluation is vpheld when dangers threaten vs on all sides then let vs learne to flee to this citie of refuge Vnto this sentence also belongs that which is in Psal 102. The heauens shall wax old as doth a garment but thou Lord art the same and thy yeeres shall not faile and therefore thy children shall dwell c. Both places do admonish vs that the fauor which God shews in the conseruation of his Church farre surpasseth all the rest of his works in excellencie for the whole matter and substance of the heauens and earth is but perishable and transitorie but the saluation whereby God preserues his Church neither is nor can be liable to such changes and alterations because it is eternall Vers 7. Hearken vnto me yee that know righteousnes the people in whose heart is my law Feare not ye the reproch of men neither be ye afraid of their rebukes A third exhortation to attention see vers 1. and 4. BEcause the wicked hauing all things at their wish deride and scorne our hopes and make themselues sport with our miseries calamities the Prophet exhorts the faithfull to suffer with patience and not to feare their rebukes neither to be discouraged for their outrages because the felicitie which they inioy Verse 8. shall be but of short continuance For notwithstanding their meriments stuffed so full of derisions and proud disdainings they are alreadie ordeined to be meate for mothes and vvormes as on the contrarie that God holds the saluation of the faithfull which for a time he seemes to neglect safe in his owne hand But we are againe to note the repetition of this verb To hearken Vers 1. 4. for this is the third time the Lord hath required audience in this Chapter for when we be in perplexities and tremble in regard of our miseries we haue much ado to apprehend or imbrace the promises There is great need then that we should often be rouzed and wakened vp to attention vntill we haue wound our selues out of all entanglings But he directs not his speech heere to the hypocrites but to such as know righteousnes The faithfull againe distinguished from hypocrites See verse 1. For howsoeuer the faithfull do not of set purpose reiect the word of God yet they often shut the dores against this righteousnes and so hinder the same from hauing any entrance because in aduersitie they stop their eares and nourish discomfortable thoughts within them To the end then that they might giue the promises entrance and suffer themselues to be comforted the Prophet awakens them againe and bids them giue eare The order of his words is also to be noted for first he shewes who they be of whom the Lord would haue audience namely of such as know righteousnes secondly expounding what this knowledge is he addes the people in vvhose heart my law is written and planted for there is no righteousnes without Gods word Let men make neuer so many lawes and that in the best forme they can deuise yet they can not bring vs to true righteousnes they may well bring vs to some shadowes of it but they shall neuer attaine so farre as to expresse it to the life He also therewithall shewes the way how to profit in the law of the Lord for the law hath not his seate in the braine Note but in the heart that so being leauened with this heauenly doctrine Math. 13.33 we may be whollie transformed into it 2. Cor. 3.18 Vers 8. For the moth shall eate them vp like a garment and the worme shall eate them like wooll but my righteousnes shall be for euer and my saluation from generation to generation BEcause the faithfull seruants of God were to indure many iniuries wrongs which the enemies of the world would load them with A preuention of an obiection therefore the Prophet exhorts them againe to beare these things patiently for the disgraces and checks which we often receiue from the wicked wound vs more to the heart then their fires or swords But we must hold it our glory and crowne of reioicing that wee be contemned of them and accounted as the of-scouring of all things Thence ariseth that fortitude though the world reiects vs as the scumme of the vvorld for God holds vs precious in his sight in regard our cause is his owne Let vs then with Moses esteeme the rebuke
miserie is growne to the height and to this belongs the word pressing or wringing out Besides the Church is heere aduertised that all her calamities whatsoeuer which befell her proceeded from Gods immediate hand to the end shee should not imagin that shee was wrongfully afflicted or that her miseries fell out by chance for the Prophets drift is to let the people see that they bee iustly punished for their iniquities Neither can a man euer be raised vp vnlesse hee confesse first of all that he is fallen nor rid out of his miserie except he acknowledge himselfe miserable by his owne fault In a word what haue we to doe with consolations vnlesse the doctrine of repentance goes before The dregs then are not to be taken in this place as they are in Ieremy 25.15 where he speakes of the reprobates whom the Lord chokes and stifles with the drinke of this cup but for a iust and ample punishment which yet the Lord meant somewhat to moderate After he hath chastised vs then after his own will and is purposed to put an end to our miseries he saith the dregs are drunke vp as wee haue seene Chap. 40.2 Vers 18. There is none to guide her among all the sonnes whom shee hath brought forth there is none that taketh her by the hand of all the sonnes that shee hath brought vp THe Prophet heere describes a pitifull estate wherein the Church was The Church oft times findes least reliefe of those that come out of her owne bosome for what greater griefe then when the children which shee had brought forth would not yeelde her any reliefe or comfort at all But he sets forth this her miserie in this wise to reach her to wait for consolation from God albeit she were in this pitifull plight because God will neuer forsake his seruants no not although they were plunged into the depth of hell The doctrine is then that albeit the Church be forsaken of men yea of her owne children whoÌ„ she hath nourished vp in her lap yet God will assist her A mother cannot be more pinched at the heart then to see her children to abandon her of whom she expects loue for lâ—â—â— This ingratitude and inhumanity cuts her much more then the cruell rage of her enemies for why doth she nurce and bring vp children but that they may be a staffe vnto her in her age But when children neglect their dutie what can she else imagin but that she hath lost her cost and labour Thus then howsoeuer the Church had performed the office of a Mother and had brought forth and brought vp her children to mans estate notwithstanding Isaiah pronounceth that there is no suppers nor succor to be looked for at the hands of the vngratefull And yet the Prophets speech hath a further scope to wit that the children that will not relieue their mothers necessities are bastards and degenerate that so she might the more quietly beare their destruction It was a very heauie and dolorous thing to see the Church stripped of all her of spring and to be left a widow And yet this befell her But the Prophet aduertiseth the Church that her children deserue not to be bewailed of her but that she should rather desire to haue others in their stead as it is in Psal 102.18 that the people which shall be borne shall praise the Lord. Moreouer that miserie which the Prophet heere describes belongs whollie to our time Many now brag that they are the children of the Church Who takes the miseries of the church to heart but which of them takes the miseries of their mother to heart Who laments her ruins Who feeles his spirits so moued thereat as to put his shoulders to vndergoe the burthen with her How many are there which betray and more cruellie persecute her vnder this title then the open sworne enemies And therefore after all the rest of her miseries this comes in at the last to make vp the measure of them to the full Againe those which will be reputed the pillars of the Church and not only boast that they are children but brag that they are her fathers are euen they who cowardly and treacherously haue forsaken her when she called them to succor her What maruell is it then if God cut them off that he may hereafter giue his Church naturall children which may assist her Vers 19. These two things are come vnto thee who will lament thee Desolation and * Or brusing destruction and famine and the sword by whom shall I comfort thee THe Prophet vseth the like words in a maner touching Babylon in Chap. 47. These two things shall come to thee suddenly in one day the losse of children and widowhood But here the Prophet promiseth a better issue and end to the Church The Church must make her account to meet not only with inward but outward calamities also because the Lord wil draw her out of this bottomlesse gulph of miseries yet he threatens an extreame miserie that he might fit the faithfull for patience and that in the middes of their anguishes they should not cease to lift vp their prayers and supplications vnto God The summe is that the Church shall be so oppressed vnder all sorts of calamities that she shall seeme euen to be ouerwhelmed with them How so Without she was to looke for many sharp afflictions secondly she should receiue no comfort nor reliefe from her owne children vers 18. These are the two great euils whereof the Prophet speakes But yet this diuision seemes not to agree for after he hath mentioned one euill to wit that none shall giue the Church comfort or coÌ„solation he names foure kinds of euils desolation sorrow or breaking sword and famine Some expound that the Church was famished within and vexed vvitâ—â—â— by her enemies But I am of another opinion as I haue alreadie shewed For it is a phrase of speech to speake by an interrogation much frequeÌ„ted among the Hebrues when they purpose to denie a thing absolutely And this hath its elegancie among them though it hath not so much grace in another language Isaiah then mentions these two euils the one outward in regard she was wasted and destroyed with vvarre and famine which he hath signified by the foure former kinds The other inward in that she shall be left destitute of consolation and none would lament her For by the interrogation he shewes that she should haue no consolation This verse then answers to the former where we haue alreadie told you to what end the Prophet describes this so lamentable and wofull an estate of the Church Vers 20. Thy sonnes haue fainted and lie at the head of all the streetes as a wild bull in a net and are full of the wrath of the Lord and rebuke of thy God HE sets forth this sorrowfull condition of the Church at large when he saith A miserie to a mother to see her sonnes slain from whom she
expects succor that her sonnes lie prostrate What sorrow is more bitter to a naturall mother then to see the throtes of her children cut and not only one or two of them but the streetes to be paued with the multitudes of them thus slaine He addes a similitude taken from a Beare or from some other wilde beasts thereby shewing that the strongest among the Iewes were snarled as it were in the nets In saying that they were full of the vvrath of the Lord it is to aduertise them that it came not to passe by fortune For he would not haue them impute this worke to chance neither yet to accuse God of hard dealing in that they were afflicted so sore Why so Because his iudgements are alwaies iust and right which he shewes further in telling them that this plague proceeded from Gods rebuke or threatning But withall wee must note his meaning which I haue touched before namely that the faithfull should not cast away the hope of their saluation notwithstanding their many miseries and desolations daily solicited them thereunto Vers 21. Therefore heare now this thou miserable and drunken but not with wine NOw he shewes more plainely why he hath spoken of the calamities of the Church A mitigation of the Churches sorrow in this and in the next verse Quest namely that the faithfull should not doubt of the Lords readinesse to comfort them though they indured many and great extremities But wherefore calles hee the Church miserable Is there any estate so blessed as to be in Gods fauour especially seeing this blessednesse cannot bee taken from vs For it is not said without cause in Psa 144.15 That the people are blessed which haue the Lord for their God Ans The Church miserable onely in appearance See Hos 14 4 I answer she is miserable onely in appearance Also the Lord calles her not by this name in vaine for himselfe is the helper of the miserable and of those that be destitute of succour as wee haue said before Where he calles her drunken we must note that the faithfull doe not alwaies indure their afflictions with such patience and constancy that they are not sometimes astonied but notwithstanding their amazednesse they ought to conceiue that the Lord chastiseth them iustly and also to be assured that hee will succour them For he speakes not to the strong and valiant but to the feeble miserable the humbled and to such as resemble those that are drunke to such hee promiseth comfort To be short by this word he asswageth the Churches sorrow and shewes that hee keepes a measure in the greatest afflictions that he may draw her out of perdition as if he raised a dead and rotten carkase vnto life Vers 22. * Or Thus saith the Lord thy ruler and thy God the protector of his people Thus saith thy Lord God euen God that pleadeth the cause of his people Behold I haue taken out of thine hand the cup of trembling euen the dregs of the cup of my wrath thou shalt drinke it no more IT is not without cause that he addes three epithetes to the name of the Lord First that he is the ruler or patron Secondly thy God And lastly the protector of his Church For we must alwaies consider what acquaintance we haue with God who is such a one as beckens vs to come vnto him in familiar maner because in making himselfe one with vs by a perpetuall couenant he manifests that hee hath once chosen vs to bee his people The Iewes in their time no doubt were incouraged by this preface boldly to imbrace that which is heere promised and the new people whom God hath now created Psal 102.18 and receiued into his safegard and protection as well as the people of old haue no lesse cause to imbrace the same promises with them Now the Lord attributes to himselfe the title of protector to teach vs that when we see great dangers approching and that we suppose they will worke our ruine euen then to run to this strong tower namely that God is the protector of his people It ought also to bee a shield of defence vnto vs as well against all Satans fierie darts as against the assaults of our visible enemies Behold I haue taken He propounds vnto theÌ„ matter of good hope to wit that God chastiseth his Church but for a time By which God afflicts his Church but for a time the Iewes were to learne that all the calamities which threatned them were iust recompences of thou transgressions as also that the rod should bee tied to their backes till God had receiueâ— them to mercy The summe is that his wrath will be appeased in such wise that he will mitigate their afflictions and will cause the iudgements wherewith he had for the present visited his Church to cease In the seuenteenth verse wee haue spoken of the similitude of the cup and this place doth sufficiently confirme that which was said there God mentions the cuppe of his wrath then which caused his Church to tremble as if shee had bin smitten with giddines notwithstanding the Prophet vseth the word Taraela which some translate Anguish others Trembling By the dregs he meanes that the measure of Gods vengeance shall be full so as God for the loue hee beares to his children will be satisfied Vers 23. But I will put it into their hand that spoile thee which haue said to thy soule Bow downe that we may goe ouer and thou hast laid thy body as the ground and as the streete to them that went ouer THis is the other part of the consolation where hee promiseth God corrects his own first but the wicked must keepe their turne next Prou. 11.8 Hest 7.10 that the Lord will not onely content himselfe to deliuer his Church out of so many euils but will also send vpon her enemies all the calamities wherewith she was afflicted Are wee pressed then persecuted A time will come wherein God will speedily turne our captiuitie and our enemies in their turne shall be plauged to the vtmost For it is iust with God as Paul saith to render affliction to those vvhich trouble you and to you that are troubled rest with vs when the Lord Iesus shall shew himselfe from heauen with his mightie Angels in flaming fire rendring vengeance vnto theÌ„ that know not God nor obey not the Gospel of our Lord Iesus Christ 2. Thes 1.6 7 8. The temporall punishments then which God inflicts vpon them in this life are the beginnings of their endlesse torments in hell to which at the last they shall bee adiudged And the better to describe the insolencie and pride of their enemies the like whereof we taste at this day from our aduersaries hee sets downe their vvords Bow dâ—wne c. True knowledge makes vs lowly ignorance makes vs proud and cruell in which they shamefully tyrannized ouer the children of God for pride crueltie are the inseparable companions of
matter The Prophet borrowed this similitude from vvatchmen whom they were wont to place in Cities though all the Prophets indeed are called by this name Hab. 2.1 Chap. 21.11 because they are placed in the watch-tower to watch for the peoples safetie When hee saith they should lift vp their voice it is to shew that during the captiuitie there should be silence because the tongues of the Prophets should then cleaue to the roofe of their mouthes Ezek. 3.16 for albeit they admonished euery one priuatly yet they should not haue liberty to preach publikely In which respect also Ieremiah faith I will put my mouth in the dust Lam. 3.29 But when the Lord shall cause the captiuitie of his people to returne then the vvatchmen which were dumbe before should haue their mouthes opened to publish their freedome for they should not speake in hugger mugger neither should they content themselues to giue some priuie token of this consolation but should boldly proclaime this saluation vpon the mountaines vers 7. Which also appeares by that in Chap. 40.1 2 3. where wee haue handled this matter more fully Eye to eye That is to say plainly and openly These things are indeed to bee extended to our spirituall conuersion I grant wee are to tie our selues to the literall sense yet so that we are to comprehend vnder the same that fauour which God shewed to this ancient people for these things were accomplished when he set the Iewes free and for this end hee vsed the ministrie of Zerobabel Ezra and Nehemiah But yet wee must stretch the same euen to Christs comming at which time the Church was gathered from all the parts of the world yea more then that euen to Christs last comming in which all things shall be set into their perfect estate Vers 9. O yee desolate places of Ierusalem bee glad and reioice together for the Lord hath comforted his people he hath redeemed Ierusalem HE exhorts the faithfull to thanksgiuing An exhortation to reioice But his speciall drift is to confirme their hearts in the expectation and assurance of this saluation as if the inioying of the thing called them presently to thankfulnes For the truth is we are too little affected when the Lord protests that he will assist vs yea wee thinke he doth but mock vs vnlesse he effect that which he hath promised Why the Prophets insisted so long in pressing the promises The Prophets therefore are wont to insist very much vpon this point namely in confirming the peoples harts in setting their deliueraÌ„ce as it were before their eies Now howsoeuer it seemes auke and absurd to call to songs of ioy in the time of heauines as in Psal 137.4 yet wee haue formerly shewed that this maner of speech is very fit to awaken such as grone vnder the burthen of care feare or sorrow He mentions the deserts or desolate places of Ierusalem to the end they should hope for the re-edifying thereof notwithstanding she now lay in the dust for this title agrees better for the remouing away of feare then if he had called her an happie or florishing citie From the time then that she fell into this most miserable estate they would haue thought these promises had concerned them nothing at all vnlesse the miseries against which they were to encounter had bin manifested vnto them It also taught them to wait for this restauration â—n assured hope though they now saw nothing but horrible ruins and desolations For the Lord hath comforted The Lord turned the peoples mourning into ioy and of captiues Obiect set them free Some may obiect that this was not yet come to passe Ans But in Gods promises we must behold those things plainly which as yet appeare not to our senses how farre soeuer they surpasse the reach of our reason He hath redeemed his people Heere wee see that the deliuerance of the Church is the proper worke of God And if this ought to be affirmed in regard of that deliuerance out of Babylon which was but a figure or shadow what shall we say of our spirituall deliuerance it selfe Can that be attributed to men without offring great wrong vnto God Let vs conclude then that as it appertaines to God only to deliuer his Church so none but he can preserue her free estate Vers 10. The Lord hath made bare his holy arme in the sight of all the Gentiles and all the ends of the earth shall see the saluation of God God discouers his arme two waies HAth made bare This is a similitude taken from men of armes who turned vp their sleeues when they prepared themselues to the combate Though to make bare heere signifies not so much the making of the arme naked as the manifesting of it and stretching it forth For when wee sit still our armes are lightly folded one in another or wee couer them so in regard of our senselesnes we imagin that God sits idle as men are wont to do vntill he manifest his power He calles it the arme of his holines in regard that he should display his power for the saluation of the people for there is heere a mutuall correspondencie betweene God and his Church which is consecrated vnto him I grant that his arme is made bare in the gouerment of the whole world but it is neuer called the arme of his holines as in this place but when he giues some speciall reliefe vnto his Church The power of God must be considered two waies first generally in the conseruation of all the creatures then especiallie in the protection of his Church for the care he hath thereof is particular and not common to others In the sight of all the Gentiles His meaning is that this deliuerance shall be worthie of so great admiration that euen the blind themselues shal see it Wheras this noble spectacle is manifested to the ends of the earth we therein perceiue that the Prophet speakes not only of the bringing againe of Zion as in vers 8. which should happen some few yeeres after but of the generall restauration of the whole Church both of Iewes and Gentiles The Rabbins therefore do malitiouslie restraine this to the deliuerance out of captiuitie from Babylon And the Christians on the other side vnaptly to our spirituall deliuerance which wee obtaine by Christ for we must begin at the deliuerance vnder Cyrus and goe on still euen till our owne times Thus then the Lord began to manifest his arme among the Medes and Persians but afterwards he made it appeare in the sight of all nations Vers 11. Depart ye depart ye go out from hence and touch no vncleane thing goe out of the midst of her be ye cleane that beare the vessels of the Lord. HE now exhorts the people to be alwaies readie to depart An exhortation incouraging the Iewes to depart out of Babylon and yet in the meane while patientlie to indure their miserie for as the ouer-great haste of the
troubled the mindes of the faithfull A preuention of an obiection vnder this grieuous seruitude for they seemed to be so reiected of the Lord as if they were to expect nothing but vtter ruine The Prophet therefore admonisheth them betimes not to quaile though they were forsaken because God according to his wonted fauour is inclined to bee reconciled with them againe yea and to recouer them out of their graues Hee calles her a young maried vvâ—fe or wife of youth that by this similitude he might the better confirme the peoples hope for the new maried couples are easilier reconciled then those that haue dwelt long together Yong yeeres and tender loue Simile allures young folkes to keepe amitie And thus he shewes that God will be easilie pacified As if he should say I grant thou art now diuorced from me but the diuorce shall not long hold but the Lord will be at one with thee yea of his owne accord he will allure thee to be reconciled Vers 7. For a little while haue I forsaken thee but with great compassion will I gather thee 8. For a moment in mine anger I hid my face from thee for a little season but with euerlasting mercy haue I had compassion on thee saith the Lord thy redeemer THe Prophet now expounds the former sentence at large An exposition of the preuention and shewes the maner of this diuorce to wit that the Church shall be shortly restored to her first estate Now he sets forth this mercy of God very excellently and thereby asswageth the dolour which might presse downe the hearts of the faithfull for it was not enough to put them in hope of some kinde of restauration vnlesse they were therewithall assured that God would also be quickly appeased We are out of heart by and by and quaile if so bee the Lord be not neer presently to reach forth his hand vnto vs. And therefore after Isaiah hath mentioned the Churches restauration hee forthwith addes that her reiection shall not long indure but that God will haue compassion on her vvith euerlasting mercy When he saith he forsooke his people it is as much as if he had confessed it to bee so for God hath in such wise adopted vs that mens disloialtie cannot frustrate the same Why so Because he is faithfull and will neuer therefore finally reiect or forsake his elect God neuer forsakes his people See 1. Sam. 12.22 Lam. 3.31.32 This reiection then must bee referred to our apprehension and to our seeming in outward appearance for vvee thinke God hath cast vs off vvhen vve neither feele his presence nor protection And yet it is necessary we should taste the bitternesse of Gods wrath as the wife whom her husband hath put away laments her estate that we may know he hath iust cause to deale so seuerely with vs. But on the other side it is as needfull that we forthwith should drinke a deepe draught of his mercy which being infinite and euerlasting will make all our afflictions seeme light yea and of short continuance in respect of that As often then as calamities doe presse vs downe let vs haue our recourse to this consolation We may also note that this was said and that truly of the whole body of this people who had made this diuorce by their iniquities Chap. 50.1 And howsoeuer God did not indifferently receiue them all to grace but that remnant which he had chosen yet there is no absurditie nor inconuenience at all in it that he directs his speech vnto all Hee repeates the same thing againe in the next verse that it might take the deeper impression in the hearts of the faithfull as also that no aduersitie might too much dismay them And had he iust cause to doe so Yea doubtlesse for in this horrible darknesse the poore captiues could not easilie behold the louing countenance of the Lord. And howsoeuer that which is heere said for a moment in mine indignation is properly to be vnderstood that God in fit season brought his banished home againe into Iudeah yet thence wee may gather a generall doctrine namely that the afflictions of the Church are but for a short space when we lift vp the eies of our mindes to the eternall blessed life For we must remember the admonition of Saint Paul to wit that all the afflictions of the faithfull are light to beare and ought to be esteemed very short if wee looke to that eternall waight of glory which is laid vp for vs in heauen 2. Cor. 4.17 Rom. 8.18 And if this comparison come not betweene daies will seeme vnto vs as long as yeeres If we set not the eternall weight of glory against our momentany afflictions daies will seeme to vs as long as yeeres Neither were there any reason to compare seuentie yeeres captiuitie to a moment if the continuall progresse of Gods fauour were not opposed vnto it Vers 9. For this is vnto mee as the waters of Noah for as I haue sworne that the waters of Noah should no more goe ouer the earth so haue I sworne that I will not bee angry with thee nor rebuke thee As God satisfied himself with one deluge so hee will satisfie himselfe with this last waste of the Church THis may bee read two waies first as wee haue translated This is to me as the daies of Noah but the matter is not great The principall therefore is to haue an eye to the Prophets meaning for the expositors haue but roued a farre off at it as I thinke They expound in generall termes that the Lord by oth promised Noah there should neuer be any deluge againe and that this oath should remaine for euer for without this the good man might haue trembled and feared death at the next shower of raine that had fallen but that the Lord had sworne to him is should neuer come to passe And thus when afflictions are at hand wee may iustly feare to be ouerwhelmed by them vnlesse the Lord had promised that his Church should bee preserued in safetie But as I thinke this should be restrained to the captiuitie of Babylon for hee compares this captiuitie to the deluge which then deformed the face of the whole earth so as the Church seemed to be vtterly wasted the people were all in a maner carried away and transformed into a strange nation the kingdome and gouernment were ouerthrowne their bondage was extreame and no man would haue imagined but that their memorie and name had been wholly blotted out And questionlesse that which our Prophet said in the first Chapter came to passe namely that if the Lord had not left a small remnant they should haue been like to Sodome and Gomorah It is not without cause then that he compares this captiuitie to the vvaters of Noah that is to say to the deluge For which cause I am of their opinion who reade For this is to me as the vvaters because this reading seemes more solid as
I thinke and all the Rabbines haue followed it These words This shall be to me ought to be well weighed also as I take it which the expositors notwithstanding haue lightly passed ouer For his meaning is that this calamitie shall be vnto him as the deluge that is as he contented himselfe with one deluge so as he will neuer send a second so will he also satisfie himselfe with this onely waste of the Church and he will neuer suffer it to be any more thus ruinated againe Thus then I suppose this text ought to bee expounded and applied to the similitude namely that the ouerthrow of the Church shall bee the same now vnto God as the deluge was which happened in the daies of Noah for euen as hee then sware neuer to punish the sinnes of men more vvith this so heauie a chastisement so vvill he neuer consume the Church any more as he hath done vnder the captiuitie of Babylon And truly whatsoeuer waste there happened after yet the Church alwaies stood and continued in some forme till Christ his appearing for then the seed of the Gospell was sowen abroad euery where that it might bring forth children to the Lord out of all the nations vnder heauen To conclude the Lord promiseth heereafter to mitigate his wrath and neuer to punish his people so seuerely againe But some will obiect Obiect that since that time the Church hath indured wonderfull straits so farre forth as in mans iudgement shee was welnie brought to nought which being so Ans then haue not I giuen a right exposition of the Prophets words I answere God neuer afterwarde so afflicted his Church that the whole face thereof was abolished as it fell out when the people were caried away captiue into Babylon For albeit Antiochus Antiochuâ—â— and others made terrible wastes after which followed those reuolts which Saint Paul foretold 2. Thes 2.3 1. Tim. 4.1 And that all the world in a maner was defiled with infinit superstitions so as Christianitie was almost raced out yet there euermore remained some forme of a Church though much disfigured Neither was the building so defaced but some relikes thereof remained vnwasted aboue the deluges that so this oath of God might stand fast So haue I sworne This must not be barely vnderstood as it is in it selfe but by way of comparison for he opposeth this member to the former promising neuer to correct his people so seuerely againe but that hee will both mittigate and moderate his stripes Although tyrants then play the wilde beasts in running vpon vs with a desperate furie and that Satan on the other side leaues no plot vnattempted to bring the Church to destruction and that God for our vnthankfulnes le ts loose the raines vnto them yet wil he neuer suffer it to be vtterly swallowed vp of theÌ„ Vers 10. For the mountaines shall remoue and the hils shall fall downe but my mercie shall not depart from thee neither shall the couenant of my peace fall away saith the Lord that hath compassion on thee HE confirmes the former sentence A confirmation of the former sentence and shewes that heauen and earth shall passe and come to nought before his mercie shall faile Some are so fond to demand here how mountaines can remoue or how hilles shall fall downe But they deserue none answere for it is a comparison taken from things that seeme to be fast and firmely rooted thereby signifying that the Church is much more stable and vnmoueable The mountaines are very firme and strong neither doe earthquakes happen so often there as in plain and champian countries The Lord then pronouÌ„ceth that though these great and huge mountaines should remoue or that heauen and earth should meet Psal 46.2 yet his couenant shall stand immoueable and his mercie shall be perpetuall towards his Church And to this purpose it is said in Psalm 93.1 That the Lord shal reigne and that the world shall be stablished that it can not be moued And in Psal 102.26.28 The heauens shall perish but the Church of God shall remaine for euer In the word mercie we are to note what the foundation of this couenant is for we can haue no acquaintance with God vnlesse he freely receiue vs by pardoning our sinnes The couenant is by him called the couenant of peace because the Lord therein offers vs all that which belongs to our chiefe good for vnder this word peace the Hebrues vnderstand all happines and prosperitie Peace taken for all prosperitie Seeing this couenant then conteines a firme and stable blessednes it must needs follow that all those are miserable which are excluded out of it In that he saith it is he who hath compassion he againe confirmes that which we haue said namely that he hath no other reason to shew mercie but because he is pitifull and readie to forgiue Chap 55.7 Vers 11. O thou afflicted and tossed with tempest that hast no comfort behold I will lay thy stones with the Carbuncles and lay thy foundation with Saphirs The glorie of the second Temple greater then the first in this and the next verse HE prosecutes the same argument and promiseth that the Lord will put the Church into her first glorie yea that he will cause her to shine exceeding clearely in that she shall be more gloriouslie beautified then before euen as if she were whollie built with pretions stones Haggai in Chap. 2.10 shewes the same in a word when he said that the glorie of the second temple should exceed the first Wee neede not stand to decipher out the qualities of these precious stones which Isaiah heere mentions seeing the Hebrue expositors themselues agree not together in this behalfe It is enough that wee haue the sense of the place Now this maner of speech hath great weight in it to asswage the sorrowes of the faithfull for it is as much in effect as if he had set the little barke of the Church cleare off the sands when it was now in danger of drowning As oft therefore as we see her ride in boisterous vvaues and pressed with infinite calamities yea and depriued of all consolation let vs remember that these miseries are meanes to prouoke God to giue her succor Vers 12. And I will make thy windowes of Emerandes and thy gates shining brasse and all thy borders of pleasant stones BY these similitudes he shewes that the estate of the Church shall be more excelâ—â—â—t then it was wont to be as we haue noted before The Church is heere compared to a building a similitude which we often meer withall in the holy scriptures and therefore the Prophet layes downe a platforme of a stately and sumptuous building But wee are to note that God is heere made the master vvorkeman of this building for the whole worke must be attributed vnto him Some may aske what the Prophet meanes by Carbuncles Saphires vers 11. Pearles Obiect and other pretious stones for S. Paul hath noted
Prophet speakes heere by way of comparison For vnder Christ the Lord spake so euidentlie that he openly manifested himselfe to be the teacher of his Church and after he gathered to himselfe a great number of disciples Moreouer this place accords with that of Ieremiah Chap. 31.34 And they shall teach no more euery one his neighbour nor euery man his brother saying Know the Lord for all shall know me from the least of them to the greatest saith the Lord. Wherefore if it were of necessitie that all the children of God in old time were the disciples of the holy Ghost much more ought we to be so in these times seeing this prophecie properly belongs to the kingdome of Christ And there shall be abundance of peace By the word peace he meanes felicitie Peace taken for felicitie that is all good things Hence we are to gather wherein mans chiefe happines consists namely Mans chiefe felicitie in hauing our minds illuminated of God to comprehend that saluation which is manifested to vs in Christ For as long as wee bee strangers to this knowledge wee are the vnhappiest people vnder heauen for so the very blessings of God are turned into cursings Mala. 2.2 till they be sanctified vnto vs by faith Vers 14. In righteousnes shalt thou be established and be farre from oppression for thou shalt not feare it and from feare for it shall not come neere thee As God is the teacher of his Church so will he be her protector HIs meaning is that God shall bee the workeman and Master builder of his Church I am not ignorant that others expound it otherwise and take righteousnesse for good workes which exposition hath some shew of reason in it because the Prophet hath before spoken of the doctrine of faith and wee are taught to the end we should liue holily and righteously But the Prophet hath another scope namely that the Church shall bee restored vnder the conduct of God who would bee her protector and defender For heere hee opposeth righteousnesse to that violence and oppression whereby the Church was ruinated or rather by this word he notes out the firmnes and stabilitie of it As if hee should say This shall be no building of stones nor timber which may haue some faire glosse set vpon it for a time because God will faithfully maintaine the worke of his owne hands and in regard he is iust he will cause her being restored to her perfect estate to stand for euer Let men conspire what they will then to worke the ruin of the Church their practises shall all come to nought because God will preserue her by his righteousnesse Wee haue seene the like speech heertofore This plaine interpretation therfore contents me Reade the exposition of the verse following for the better vnderstaÌ„ding of this though the other may seeme more plausible to many Vers 15. Behold the enemie shall gather himselfe but without me whosoeuer shall gather himselfe in thee against thee shall fall The Church must not promise to her selfe any seeme resting place in this world THe summe is that albeit many rise vp to ouerthrow the Church yet shall all their plots and assaults be defeated and vanish into smoke Yea it seemes that God not onely promiseth helpe against the open enemies but also against them vvithin for many creep into the bosome of the Church as if they meant to be her children but afterward they fall like vipers to eate out the bellie of their mother Some translate In assembling he shall assemble against thee vnderstanding this of all the enemies of the Church in generall This is the most receiued interpretation neither doe I reiect it prouided that wee therewithall comprehend the wiles ambushes and treasons wherewith the Church is assailed And no doubt but that is heere expressed which is contained in the second Psalme to wit the tumults and conspiracies against Christ and his Church for not one but many nations rise vp against her and yet it is very likely that the Prophet heere expresly ioines the domestike enemies and those from without who crept in to assaile her in her owne bosome as it were For it is said in thee against thee that is to say they shall set vpon thee from within yea euen in the middest of thee To bee short his meaning is that the Church shall neuer inioy such abundance of peace but she must looke for many aduersaries that will assaile her Obiect But how agrees these things together may some say for in the former verse he said shee should be farre from oppression and from feare for it should not come nigh her And now he shewes she shall haue intestine conspiracies Ans But the Prophet hath added this in very fit season lest the faithfull should promise vnto themselues a secure resting place in this world as if the wicked and hypocrites should no way molest her The Church then you see is so deliuered from reproches and oppression that she is perpetually to incounter with open and secret enemies for Satan wil euery day be raising vp of new alarums against her so as by his good will she shall not haue a minute of rest This therefore is a correction as it were of the former sentence teaching the faithfull to be alwaies vpon their watch and neuer to promise themselues any truce But for our comfort the Prophet addes a promise namely that the Lord will protect her in the miâ—st of all dangers Without God signifies as much as in vaine or without any good successe The plots of the wicked shall be all brought to nought and why For his meaning is that the plotting of the wicked shall come to nought though they busie all their wits and doe the worst they can They shall cast themselues headlong into an headlesse rage but the onely hand of the Lord shall giue his people an happy euasion and issue Now hee alludes to that which was said before namely that the Chaldeans should come vnder the conduct of God to destroy the land of Iudeah The people were then destroied because God was their enemie but now the enemies comming to assaile the Church without God that is to say without his fauour they shall flee and be confounded Which hee better expresseth by and by after saying Hee that shall gather himselfe in thee against thee shall fall That is whatsoeuer hee hath imagined against thee shall fall vpon his owne head yea thogh the whole world should rise vp against thee yet should it crush and ouerwhelme it selfe by the owne burthen The particle in thee is to bee noted for when the Lord driues our enemies farre off from vs then we grow confident but if they approch and draw neere then wee are out of heart Therefore he saith though they pierce euen to thine inward parts yet will the Lord destroy them and deliuer thee Vers 16. Behold I haue created the smith that bloweth the coales in the fire and
againe confirmes that which he said before touching the reestablishing of the people A confirmation of the former doctrine for he hath heretofore wonderfullie extolled that grace of God wherby he should deliuer his chosen but the estate of the Church was such that these promises seemed ridiculous These are no needles repetitions therefore but were of necessitie to be added for the sustentation of the weake that that which otherwise was incredible might be assuredly confirmed vnto them Who gathers c. Isaiah giues God this title in regard of the circumstance of the matter in hand because it is his office to gather in the Church when it is scattered abroad which is confirmed in the same sense out of the words of the 147. Psal vers 2. The Lord builds vp Ierusalem and gathers together the dispersed of Israel For this cause then he promiseth to assemble them againe yea and to ioine diuers nations vnto them that so the Church might grow and multiplie into a great number As oft then as we doubt of the restauration of the Church by being astonished at the sight of so many stormes tempests wherewith it is tossed let vs lay hold vpon this buckler and couer our selues therewith namely that it is the Lords office to gather together the dispersed of Israel yea though they were diuided and scattered to the vtmost part vnder heauen yet that euen thence will the Lord easilie gather vs and restore vs to our perfect estate Deut. 30.4 Yet vvill I gather vpon him I willinglie retaine the proprietie of the Prophets words Gnal that is to or vpon for as I thinke he hath an eie vnto that which he said in the former verse namely that the Temple should be set open to all people and here signifies that God shal adde to the Iewes which should be gathered a great number of others which is now indeed accomplished For he not only gathered together those which were dispersed in Babylon but also gathers together other scattered sheepe which often and almost euery day came to passe Iohn 10.16 so as he neuer ceased gathering till he had added a great heape to those which were first gathered Vers 9. All ye beasts of the field come to deuoure euen all ye beasts of the forest Hauing comforted the faithfull he now turnes himselfe to the hypocrites IT seemes this prophesie agrees not with the former because whatsoeuer the Prophet hath hitherunto spoken was ful of sweet consolation and now he denounceth terrible threatnings and an horrible destruction Truly one would take these things as contradictorie one to another But hauing comforted the faithful we must not thinke it strange if he now aduertise them notwithstanding touching the calamitie which should ensue to the end that whē they should see all things in an vprore and confusion yet they should not faint nor be discouraged as also that their necessities might therewithall stir them vp to runne to the free grace of God with the greater zeale and diligence There was yet another reason For the hypocrites abuse Gods promises and glorie thereof falsly they are readie to conceiue a vaine hope proudly insulting in those matters which do nothing at all belong vnto them Now you see the cause then why the Prophet meant to disappoint them of all matter of reioicing And thus this prophesie hath a two-fold vse First to preserue the faithfull from desperation at the sight of so many calamities which should in a manner ouerwhelme them and that euen whilest all things were quiet by faith foreseeing the euils to come This Chapter hath a two-fold vse yet they should content themselues with this only remedie Secondly that the hypocrites might be astonished with feare and trembling that they should not insult in their ouerweenings nor blesse themselues vnder pretence of these promises God therefore calles not men but cruell beasts to deuoure the people He commands the faithfull then not to be troubled nor to suffer themselues to be transported in their minds by distrust whē these wild beasts should be sent And yet therewithall he meant to awaken them that he might draw them to repentance and to exhort them patientlie to wait for Gods mercie that so the promises might not lose their authoritie By the beasts of the field he meanes all sorts of beasts and so comprehends not only the Chaldeans and Assyrians but also Antiochus Antiochus the Romanes and other nations who afflicted this people with diuers warres But he especiallie respects that discomfiture of the people by the Chaldeans who afterwards led them captiues into miserable thraldome Vers 10. Their watchmen are all blind they haue no knowledge they are all dumb dogges they can not barke they lie and sleepe and delight in sleeping NOw he addes the cause why the people were destinated to this destruction The cause of the peoples destruction namely in regard they were gouerned by wicked Princes and Pastors Not that the fault rested whollie in them and that the people were innocent but because their sinne was the beginning of this mischiefe For if we follow blind guides that shall not excuse vs but we rather worthily beare the punishment of our owne iniquities in regard the Lord takes away good Gouernors frō such as he meanes to chastise for their vnthankfulnes By the word vvatchmen he not only vnderstands the Prophets which had the gift or charge of teaching but the Iudges Gouernors Kings whose dutie it is to administer all things with equitie and vprightnes And thus he comprehends two sorts of gouernors Magistracie and Ministrie as the two eies in mans body to gouerne the Church by namely both Ciuill and Ecclesiasticall whom the Lord had established as the two eies in the bodie for the well ordering of the Church If they be wicked or faithlesse there can not a more dangerous plague happen to the Common-wealth In the first place then the Prophet reprocheth them for their ignorance 1. Ignorance For as the principall vertue of a good Pastor is to know what belongs to his charge that he may be able to discerne and iudge what is profitable or hurtfull for his flock and then to watch ouer them carefullie and to stand as it were vpon his vvatch-tower that by all meanes he may procure the saluation of his sheepe so is there nothing in the world that doth worse beseeme him then ignorance blindnes No man then shall be fit for this office Nothing more vnseemely then ignorance in a Minister vnlesse he be acquainted with the right maner of gouerning the people Hence it appeares what account is to be made of the Idols of our time Idoll Ministers who proudly vaunt with intollerable insolencie of the title of Pastors though in the meane while they be vnlearned and grosly ignorant Secondly in calling them dumb dogges 2. Idlenes he taxeth them of idlenes and carelesnes For seeing it is required of a good Pastor that
and hee put on the garments of vengeance for clothing and was clad with zeale as with a cloake THe Prophet armes the Lord at all points If God put himselfe in armes to fight he must needs caâ—rie away the victorie not onely to confirme the faith of the godlie but also to strip all men of all confidence in their owne vertue For the summe comes to this that nothing shall be wanting vnto God neither for discomfiting nor for bearing away the victorie ouer his enemies Why so Because that of his righteousnesse power grace and exceeding affection towards his Church he will make armour of proofe And this we are to note with no lesse diligence then the doctrine of the former verse For albeit we confesse that God is almightie yet doth not that satisfie vs but wee will bee seeking out of other helpes Our minds are alwaies giuen to infidelitie so as they are wonderfully hampered and glued fast to outward meanes To correct this vice our Prophet sets before vs this liuely description As if he should say know ye that God hath all the safegards of your saluation readie so that nothing shall bee wanting vnto him for your deliuerance and for your returne home againe doe your enemies what they can There is no neede then why you should tremble at all Besides wee are verie easilie carried away to thinke that wee bring some of our owne vnto God And thus wee attribute part of his praise to our selues which should wholly be reserued vnto him Whereas hee clothes the Lord with vengeance and indignation as a cloke it appertaines vnto the enemies against whom God riseth vp in wrath for the zeale hee beares to his people The more then that Satan indeuors and with might and maine plots our ouerthrow the more will the zeale of the Lord of hostes bee inflamed and will arise with his admirable and omnipotent power to relieue vs. Although this worrier of mankind then and all the reprobates with him cease not day nor night how to oppose all the impediments they can to hinder our saluation yea and that they breake forth into open rage to roote vs out yet will our God scatter all their plots by his onely power Vers 18. As to make recompence as to requite the furie of the aduersaries with a recompence to his enemies hee will fully repay the Ilands HEe confirmes the conclusion of the former verse A confirmation of the former conclusion For heere hee shewes what that vengeance is wherewith hee clothed the Lord namely that he is readie to render the like vnto his enemies But the reason why the Prophet armes the Lord thus readie with indignation to execute his vengeance is to be noted to wit because the deliuerance of his Church is ioined with the ruine of the wicked It is needfull therefore that God should be armed to meete those enemies which would worke our destruction Vse Hence let vs consider how infinite that loue of God towards vs is when he beares vs such an affection as to hate those that hate vs and to protest that he will requite the furie of our aduersaries So exceedinglie doth he loue his little flock that he esteemes it more then all the world besides This is the cause then wherefore he testifies that he will repay the Ilands that is to say the nations beyond the seas farre remote from them for for the deliuerance of his people he ouerthrew such mightie Monarks as seemed inuincible Vers 19. So shall they feare the name of the Lord from the West and his glorie from the rising of the Sunne for the enemie shall come as a flood but the spirit of the Lord shall chase him away God will make the Churches deliuerance glorious in the sight of the whole world NOw hee testifies that this deliuerance shall bee so glorious and magnificent that all the world shall wonder thereat and shall speake honourably of it and afterwards being smitten with astonishment shall giue glory vnto God But it is vncertaine whether he means this of the conuersion of the Gentiles or of the terrour by which the Lord would bring downe his enemies For mine owne part I rather incline to the first exposition namely that to the vtmost parts of the earth Gods name shall be glorious and fully renowned so as the Gentiles shall not onely bee amazed but shall also vvorship and serue him in true repentance The expositors agree not about the rendring of the cause which followes But the true sense as I suppose is That the violence of the enemie shall be so great that as a flood spoiles and carries all away before is vvith the force thereof so shall he seeme to teare vp and beare avvay But the Lord will forthwith cause him to recoile and to vanish away It is an amplification then of Gods power who in an instant breakes in sunder all the terrible power and furious rage of his enemies so as their violence being turned backward it falles to nothing Quest But some may aske of what deliuerance the Prophet here speakes I answer Ans as I haue done in another place that these promises must not be restrained as they are wont to be to one deliuerance only For the Iewes referre it to the deliuerance out of Babylon and the Christians only to Christ Now I ioine them both together that so we may comprehend the whole time froÌ„ the peoples returne with that which followed vnto the comming of Christ for this prophesie was neuer fulfilled but in him neither can that which is here said agree to any other then to him only because Gods glorie was not manifested before to all the world nor the enemie so put to flight that they gathered not their forces together againe vntill Christ came and triumphed admirablie hauing obteined conquest ouer Satan sinne death Vers 20. And the redeemer shall come vnto Zion and vnto them that turne from iniquitie in Iaakob saith the Lord. HE againe confirmes that which he said before namely A second confirmâ—tion touching the redemption of the Church that the people should be deliuered and that God would be the only author of so great a benefit For this cause then he bids the people to be of good comfort in this exile in regard it should not be perpetuall afterwards he placeth the hope of their deliuerance in God only to the end their thoughts might not rest in any thing but vpon the promises Vnder the word Zion he meanes as heretofore the prisoners and banished for albeit they were scattered farre off from their countrie yet was the Temple still to remaine planted as it were in their hearts But lest the bastard children of Abraham should indifferentlie applie this vnto themselues with the heires of promise he forthwith shewes who they be to whom this deliuerance To whom this deliuerance appertaines shall come namely to such as shall be truly conuerted vnto the Lord. And yet it is very certaine
that many returned from Babylon into Iudeah which were not touched with any repentance at all who neuerthelesse had their part in this benefit but the Prophet speakes of that full redemption which is onely proper vnto the elect For howsoeuer the externall fruit of the deliuerance redounded to the hypocrites yet imbraced they not this benefit of God to their saluation The Prophet meant to say then that the punishment of their banishment should haue fruit to the end that the Lord hauing purged his Church from her filthinesse corruptions he might againe gather together her dissipations We must also euer beare in mind that which I haue heeretofore touched in respect of the diminution of this people Thus then our Prophet exhorts the elect to the feare of God that so they might make benefit of the stripes which they receiued Hence let vs gather that we can not be reconciled vnto God by the blood of Iesus Christ No reconciliation without conuersion vnlesse we be first of all thorowly displeased with our selues for displeasing of him Not that our saluation depends vpon our repentance seeing that is grounded vpon the remission of sinnes Conuersion deserues not remission of sinnes But the hatred of euill and the loue of good is so conioined therewith that they can not be separate For those whom the Lord receiues into fauour are in such wise regenerated by the holy Ghost that they abhorre their vices and change their course of life The Papists vtterly ouerthrow the whole doctrine of saluation in mingling and confounding repentance and remission of sinnes together Papists confound repentance and remission of sinnes together neither are they of the ignorant sort only that do this but those also who will be reputed the most ingenious amongst thē They confesse indeed that a man is iustified freely by Christ but they adde it is because we are renued by him And thus they tie one part of their righteousnes to the remission of sinnes and another part to repentance But in this doing our consciences shall neuer be at rest because we are alwaies farre off from being perfectlie regenerated We must therfore distinguish these things without separating or confounding them together They must be distinguished not separated and so hold fast the foundation of our saluation S. Paul alleageth this place to shew that there yet remaines some hope of saluation for the Iewes howsoeuer by their vntamed obstinacie wee might gather that they were vtterly reiected and iudged to eternal death Rom. 11.26 But in regard that God alwaies remembers his couenant and that his gifts and calling are without repentance Rom. 11.29 Saint Paul aptly concludes it to be impossible that some remnant should not at last bee gathered vnto Christ to inioy that saluation which he hath purchased The Iews in the end must be gathered in with the Gentiles that both peoples may make one fold vnder Christ Quest But yet the Prophet speakes heere may some say of the deliuerance from Babylon Ans I grant it notwithstanding we haue said that vnder this hee comprehends the kingdome of Christ and that spirituall deliuerance to which this prophecie belongs Thence the Apostle concludes that Christ could not so be the redeemer of the world that it should not appertaine to some of the Iews out of whom he had elected their fathers and made this promise expresly in fauor of them Rom. 11.1 2. In the end of the verse the ratification of so excellent a sentence is added Vers 21. And I will make this my couenant with them saith the Lord My Spirit that is vpon thee and my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seede nor out of the mouth of the seede of thy seede saith the Lord from hence forth euen for euer BEcause the doctrine before proposed by our Prophet hitherunto was hard to bee beleeued he labours by diuers meanes to confirme the Iewes that without wauering they might assuredly rest vpon this promise of saluation and should so farre foorth honour the Lord as to stay vpon his word This word couenant is diligently to be noted For thereby the Prophet sets forth the greatnes and excellencie of this promise For the promises haue a large extent and may bee compared to stones in the building whereof the couenant is the foundation that sustaines and beares vp the whole burthen Thus then he hath vsed this word couenant that they should not esteeme hereof as of some common matter And hee addes this confirmation to the end that howsoeuer this promise was not by and by accomplished yet they should hope for the same euen aboue hope And it may be here is a close opposition to cause the faithfull with the greater alacritie to aspire to the new couenant which should bee established in the hand of Christ Obiect But that which he addes afterwards seemes to bring but colde comfort with it when he would haue the Church to content her selfe with vvords and the Spirit Ans As though forsooth there were some great happinesse in hanging in suspence touching the accomplishment of Gods promises But howsoeuer the Prophet hereby recommends the excellencie and worth of doctrine yet notwithstanding I am well assured that it is not separated from his effect Now in regard that God thus orders dispenceth his grace that he alwaies exerciseth the patience of the faithfull whilest they liue here below and neuer wholly satisfies their desires this is the cause why he brings them to the vvord As if he should say Thou shalt truely feele that I am liberall and that I will many waies procure thy good but thou oughtest not to wish greater happinesse then to feele my presence by my word Whence wee gather that the greatest treasure the Church hath The richest treasure the church hath consists in this that the Lord hath chosen her for his dwelling place that in the hearts of the faithfull he may make his abode by his Spirit and may conserue the doctrine of the Gospell among them Lastly he foretels that God will neuer forsake his people but will alwaies assist them by his vvord and spirit which two are conioined together Why the Spirit is ioined with the word because without the efficacie of the Spirit the word would profit nothing but would remaine fruitlesse On the other side wee must not separate the one from the other as some fantasticall spirits dreame who in reiecting the vvord pretend the name of the Spirit and are readie to burst with a vaine confidence which they haue conceiued in their fantasticall imaginations for wee must hold that for the spirit of Satan which is separated from the word of God That is to be held for the spirit of Satan that is separated frō the word to which the holy Spirit is euer more annexed Now when he quickens the externall word writing it in our hearts by the finger of
his Spirit then is our condition happy euen in the midst of infinite miseries Neither doe I doubt but it was the expresse purpose of the Lord to say that albeit God meant to deale graciously vvith his Church yet shee must know that her life and saluation is hidden in him by faith And thus the ancient people is discerned from the new for as the Kingdome of Christ is spirituall so from his resurrection from the dead the soules of the faithfull must ascend vp on high with him Now hee promiseth that the Church shall neuer be depriued of this inestimable benefit namely of being gouerned by the holy Ghost and sustained by the heauenly doctrine for it were to little purpose that the Gospell should be offered vs and the holy Ghost giuen withall vnlesse they should alwaies dwell and remaine with vs. God speakes vnto vs but by the mouth of his seruants When hee saith in thy mouth it is to shew that the Lord so speakes vnto vs that in the meane while hee meanes to vse the seruice and ministry of man Hee might indeed if it pleased him speake vnto vs from heauen or send his Angels from thence onely heerein he hath respect to our weakenesse Why so Because hee would call and exhort vs by our like Why God rather speaks to vs by man then by himselfe that by their voice he might draw vs vnto him the more familiarly This order therefore was by him established in the Church so as they who reiect his Ministers brag in vaine of their obedience vnto God His meaning is then that we seeke the doctrine and word of life in the mouthes of his Prophets and in the teachers who preach in his name and by his commandement My vvords shall not depart Some translate in the imperatiue Let not my words depart and so the future tence is often taken for this But an exhortation or a commandement in this place agrees not in regard the Prophet rather promiseth what God meanes to accomplish I denie not but hence we may draw an exhortation but the promise must goe before Now the tenure of the promise is that the Lord will so assist his Church and haue such great care of her that he will neuer suffer her to bee depriued of the doctrine of the word When afflictions presse vs then to the quicke and things succeede not as wee would wish let vs haue an eye to this sentence for it is the vvord and Spirit by which we must be râ—ised vp and sustained of which the Lord heere promiseth neuer to destitute vs. THE LX. CHAPTER Vers 1. Arise O Ierusalem bee bright for thy light is come and the glorie of the Lord is risen vpon thee In Chap. 59.21 hee spake of the word now hee speakes of the efficacie of it IN this place the Prophet shewes what the efficacie of this word is whereof hee spake in the former Chapter For he comforts the church in her low and afflicted estate and restores her to her brightnesse And in respect that he represents the person of God he heere manifests his authoritie and for that cause vseth a commandemeÌ„t that he might giue his speech the greater weight as if by his absolute power he placed the Church in that happy estate which hee before promised her The summe is to assure the faithfull that the Prophet spake not as in the aire but effectually Now he commands her to Arise in regard that before he said she sate vpon the ground which two words are opposites In the 47. Chapter of this booke hee said to Babylon Come downe and sit in the dust And in Chap. 32.18 he said of the Iewes themselues My people shall sit in the dust and yet on the contrarie in Chap. 52.1 2. hee saith Arise Arise O Zion put on the garments of thy beautie shake thy selfe from the dust Now in this place againe hee raiseth vp the Church as if he tooke her by the hand to the end shee might againe recouer her seate of honor who now sate in the dust wholly couered ouer with filth and dung Now that the poore Iewes might not by reason of the darknesse of their euils be vtterly ouerwhelmed with despaire hee telles them that the light which had been smothered for a time should immediately breake forth againe Heerein alluding to the ordinarie course of the day succeeding the night As if he should say Simile The Lord hauing compassion vpon thee will draw thee out of these obscure dungeons in which thou hast so long bin held prisoner I haue satisfied my selfe in correcting thee it is time now therefore thou shouldest begin to take some ease And therefore by the word To shine vnder a figure hee meanes a recouery of health and a florishing estate as heeretofore by darknes Chap. 58.10 and 59.9 he signified the calamitie of the Church But heerewithall he admonisheth her that this light shall arise vnto her from none but from the brightnesse of Gods countenance at such time as he shall bee pleased to manifest some tokens of his fauour for all things fall out to the best when the Lord lightens vs with his brightnesse but if he be against vs we cannot possible meete with a greater misery nor infelicitie Vers 2. For behold darknesse shall couer the earth and grosse darkenesse the people but the Lord shall arise vpon thee and his glorie shall be seene vpon thee NOw hee amplifies this grace which hee mentioned before by way of comparison An amplification of the grace mentioned in vers 1. to the end wee might consider of the infinit loue which God beares to his elect yea and how great the priuiledges are which are giuen and granted vnto them by him The summe is that whilest the world is pressed and in a maner ouerwhelmed vvith infinite miseries God vvill haue care ouer his people to inrich them vvith sundry benefits He shewes then that the light of grace and fauour mentioned in the former verse shall not be common to all but particular to the people of God Wee told you before that the word brightnesse notes out the florishing estate of the church but yet wee must not iudge thereof by any outward appearance for the Prophet flies an higher pitch Neither make I any doubt but he here propounds vnto vs a spiritual brightnesse and light Otherwise the phrase of speech which hee vseth in vers 3. namely that the Gentiles should walke in this light would not agree And the coherence of the text of this chapter with the former shewes it plainely For in verse 21. of chap. 59. hee said that the couenant was enclosed in the vvord and spirit from the opposition then it is easily gathered that the felicitie promised to the Church in the beginning of this Chapter consists in somewhat else then in meate and drinke idlenesse and carnall securitie Nay let vs rather consider of the matter aright and wee shall see that since that time all the
Gentiles were not couered with a cloud of miseries whilest the Iewes in the meane while enioyed their ease Seeing then the condition of the Church is separated from the state of the whole world the benefit which Isaiah possesseth the Church of in this place is spirituall As also this brightnes which he promiseth is spirituall This therefore belongs to the spirituall kingdome of Christ whereby the light of the Gospell enlightned all parts of the world Yea the strange nations were enlightned by it To this appertaines that which followeth The Lord shall arise vpon thee For albeit hee shewed that Gods fauour should appeare by manifest signes and effects yet he leaues not out that which was the principall namely that the faithfull should sensiblie perceiue that hee was their father to the end they might wait for their saluation from him Doctrine 1 Hence let vs gather that we are ouerwhelmed with darkenesse till such time as the Lord lightens vs with the testimonie of his free adoption I speake of all mankind for Jsaiah teacheth that this quickning light proceeds from God only thereby to signifie that it is the especiall gift of his owne hand Secondly Doctrine 2 we are to note that the Church only partakes of this brightnes that is the elect of God Whence it followes that it is no common or naturall gift but such a one as with which the Lord supplies the common defect of mans nature And hereby also wee perceiue that there was neuer any sparke of true light No light out of the Church but in the Church For all men besides are enwrapped with darkenesse albeit they thinke to be in the light and that they haue a great splendor neither can they be deliuered out of this darknesse but by the light of the Gospell He addes the word glorie For after the Lord hath once receiued vs into his fauour he so continues the same vnto vs that his benefits doe daily more and more flow in vpon vs with greater increases Vers 3. And the Gentiles shall walke in thy light and kings at the brightnes of thy rising vp A confirmation in this and the verse following THe Prophet now confirmes that which we were saying to wit that men haue no light of their owne but that whereby the Lord enlightens them through his word All will confesse so much but they doe not worthilie esteeme of this grace as they ought they onely take it for some common thing which appertaines naturally to euerie man but here it appeares that it is supernaturall And therefore it must be distinguished from nature as the repetition of these wordes vpon thee sufficientlie shewes First then let vs hold it for certaine that this benefit proceedes onely from God secondly that all indifferentlie do not partake hereof but the elect onely whom the Lord enlightnes by his free grace that he might exempt them out of the common rancke of other men Now this is done by Christ who is called the sunne of righteousnesse Mal. 4.2 because we are inlightned by his beames Moreouer the Prophet teacheth that the grace which was communicated vnto the Iewes shall bee spread far and wide According as the words of the couenant often sound In thy seede shall all the nations of the earth bee blessed Gen. 22.18 For the light which was proper onelie to a particular nation would bring no benefit at all to others But for as much as the doctrine of the Gospell was to be spread into all parts of the world Iudea bare this light that from thence it might shine to the Gentiles who saw not one sparkle thereof before For in that he makes this light proper to one people he shewes that the world could not otherwise be enlightned nor attaine to the participation of this benefit but in seeking this light in that word which came forth of Iudea and was heard in Ierusalem where the lampe of the Lord was kindled and from whence the Sunne of righteousnesse cast his beames that thence he might afterwards enlighten all the habitable corners and quarters of the earth As in chap. 2.3 wee haue seene That the law went forth of Sion There is no light then but in the doctrine of the Prophets so that whosoeuer they bee that recoile backe from it they falsely bragge of vvalking in this light By the brightnesse of thy rising vp hee alludes to the breake of day For as the morning star begins the day by striking thorow the heauen onely and foorthwith the sunne shines ouer all the world so the breake of day began first in Iudea whence the light arose and spread it selfe throughout the vvhole vvorld For there is no corner of it which the Lord hath not enlightned with this light He mentions kings This light belongs as well to Kings as to common persons that we should not imagine this light belonged to the common people only but to Princes and great Lords who otherwise doe much please themselues in their dignities Truely the honour which he here attributes to the Church is exceeding great seeing her brightnesse shall bee so glorious that it shall draw vnto her As the Moone drawes her light from the sunne so the Church borrowes her light from Christ kings and nations He calles it the Churches light not because shee hath any light of her selfe but in regard shee borrowes it from Christ as the Moone takes her light from the Sunne Vers 4. Lift vp thine eies round about and behold all these are gathered and come to thee thy sonnes shall come from farre and thy daughters shal be nourished at thy side BY many words he confirmes this promise touching the restauration of the Church which seemed a thing altogether incredible and therefore was a matter hard to bee beaten into the heads of the Iewes in an estate wherein things were so perplexed and confused For then none but the kingdome of Iudah stood which daily decaied till at last it fell flat to the ground Afterwards when the people were carried away captiue all things grew so desperate in these horrible scatterings and wofull ruines that as it seemed the Church was vtterly abolished It was needful therfore that this doctrine should be many waies confirmed that mens minds which of themselues are too much inclined by nature to distrust Men inclined ouermuch by nature to distrust might no longer remain intangled with doubtings For this cause then he brings the Iewes as it were to the thing done notwithstanding it were yet farre off to the end they might assure themselues no lesse of the accomplishment thereof then if the thing were alreadie effected before their eies Now hee commands the faithfull to lift vp their eies on high that is to say aboue al humane thoughts for whilest we remaine fixed to outward appearances wee cannot sauour the fruit of these promises He ads round about that they might certainlie know the people should not come from one nation alone but from all parts to
vp without iudgement all such like places wherein mention is made of gold or incense as if the Prophets meant to speake of the gifts which the wise men offred Math. 2.11 There is nothing obscure in this place then for the Prophets meaning is that God shall in time to come be called vpon in euery place and all strangers shall be gathered vnto him to yeeld him obedience As touching the words they shall come vp some translate They shall come vp vpon mine altar in good pleasure And this seemes to me not vnapt as if the Prophet meant to say that the offrings of the Gentiles should be acceptable vnto God Others expound They shall come vp acceptable which sutes not with the proprietie of this tongue For Ratson signifies good pleasure good will or fauor and therefore I thinke it should be read as I haue translated it namely that the oblations should come vp in good pleasure vpon the altar so as the words may thus be resolued They shall goe vp to appease God for the altar was ordained and the sacrifices offred to the end God might be mercifull and fauorable vnto men who according to his promise Exod. 20.24 accepts the sacrifice offred vpon his altar for then the Altar was the meane to obtaine Gods fauor The Prophet then expresseth three things here distinctly For first when he saith Three things noted in the sacrifices of the Iewes that the sacrifices vvent vp he alludes to the ceremonie which in old time they vsed in the sacrifices for they lifted vp their offrings Exod. 29.24 Leuit. 8.29 to signifie that they were to lift vp their minds that so they might not be glued to the earth or only to fixe their eies vpon that which was offred Secondly that these sacrifices were acceptable vnto God that so they might be distinguished from the sacrifices of the Gentiles which were offred without faith Thirdly vpon the Altar which only sanctified the oblations for whatsoeuer was offred vpon any thing else was polluted and abominable Moreouer this figure ought to leade vs vnto the truth of it for Christ is Gods altar Christ Gods Altar as wee haue seene in Chap. 56.7 and vpon him must we offer our sacrifices if we would haue them vvell-pleasing vnto God Besides vnder the beautie of the Temple he signifies the restauration of the people in regard the principall part of their felicitie consisted in hauing the Temple wherein God was purely worshipped to stand in perfect beautie And there must wee begin namely to haue God reigne amongst vs if we would be truly happie for which cause the Lord minding to shew that his Church shall be restored mentions the Temple vpon which he will put his glorie As if he should say My house is now exposed to the mocks of the Gentiles but in the end I vvill put my glorie againe vpon it vvhereof it is now depriued Now out of Zacharie Haggai and Malachi it appeares that this was not accomplished presentlie after their returne out of captiuitie for wee must not thinke that there was that true dignitie in this sumptuous building wherby Herod Herod would cunningly haue insinuated himselfe into the fauor of the Iewes The dignitie or glorie here mentioned therefore appeared not till God opened the dore of heauen to Ierusalem and afterwards manifested the hope of eternall saluation to all the Iewes Vers 8. Who are these that flee like a cloude and as the doues to their windowes BEcause the Prophet could not content himselfe with mentioning this benefit of God being rapt into an admiration The Prophet amplifies this multiplication of the Church by an admiration he cries out Who are these Which maner of speech hath much more vehemencie in it then if he had simply affirmed that a great number did flee yea though he had vsed the same similitudes He meant then more fully to expresse how glorious this multiplying should be seeing he could find no fit words to set forth the same withall Psa 110.3 Which flee as a cloud Some thinke that by this the Apostles are meant who with an incredible swiftnesse ranne to the vtmost parts of the world I grant this exposition hath some colour but the Prophet speakes of the assembling of the whole Church namely that the nations should runne vnto it from all parts with great nimblenesse and alacritie Simile The similitude of doues which hee vseth is very apt for this purpose For when these birds be in the fields they seeme to be of the number of other wild birds yet they belong to an house and haue their louers vnto which they retire and in which they make their nests So in like manner the faithfull begin to know their gathering together being illuminated by faith that so they may withdraw themselues out of that horrible scattering in which they are Whosoeuer shall consider the miserable and wofull state of those times shall easilie perceiue how necessarie this aduertisement was For if the Prophets who without ceasing had so many yeeres instructed the Iewes reaped little or no profit thereby what was to bee expected from the Gentiles who were wholly estranged from God Yet the Prophet hath not spoken excessiuely but hee so admires the thing that he also drawes vs therewithall into admiration with him Vers 9. Surely the Iles shall wait for me and the shippes of Tarshish as at the beginning that they may bring thy sonnes from farre and their siluer and gold with them vnto the name of the Lord thy God because he hath glorified thee That these things might haue the more weight God himseâ—fe is brought in speaking HAuing magnified the excellent benefit of this restauration with all the praises he could possibly deuise hee brings in God himselfe speaking that his speech might haue the greater authoritie Some take To vvait heere To desire as if he should say Let this be done because the strange nations are as men affamished longing after him by feeling themselues destituted of life and saluation Others take it simply To hope but the word also sometimes signifies To obserue And in this sense Dauid takes it in Psal 56 saying The wicked waited for my soule that is to say they spread snares for my life And in this signification wee may take it heere They shall wait that is to say they shall obserue my countenance Psal 123. â— as seruants are wont to depend vpon the will of their Masters as if he should say Maruell not if so many nations runne after the Church for the Iles vvhich despise and resist me now shall be so attentiue to my voice that they shall doe vvhatsoeuer I command them And questionlesse it appeares by the rest of this verse that such a kind of obedience is heere mentioned The ships of Tarshish If any will they may heere supply the particle of similitude thus As the ships of Tarshish once sailed vnto Iudea and brought that which was necessarie for
thine euerlasting light and the daies of thy sorrow shall bee ended HEe teacheth that the Churches felicitie shall not be temporarie but eternall The Churches felicitie not temporall but eternall For he separates her from the common condition of men among whom nothing is stable nor permanent Why so Because whatsoeuer is vnder the Sunne be it neuer so well established yet is it subiect to diuers mutations and changes But the state of the Church must not be measured according to the dangers of this present life in regard shee is preserued euen in the midst of greatest stormes As if he should say Iudge not of thy saluation by outward appearances but bee thou sure that God holds that safely in his hand The Lord will bee thy Sunne so as thou shalt haue no more need of the light neither of Sunne nor Moone Feare not any change then or confusion of things for thou shalt inioy a perpetuall and an immoueable light And yet we must not take it as if the Prophet meant heereby to affirme that Gods children should be depriued of the commodities of this present life Though the felicitie of Gods chosen consists in eternall good things yet are â—hey not therefore to be depriued of the vse of temporall things For seeing the Lord hath bestowed them on all men indifferently then hath hee much more ordained them for his seruants for whose sakes euen all things were created of God in regard he hath a speciall care ouer them But the Prophet meant yet to signifie something more excellent which the children of God onely doe inioy namely that heauenly light This the wicked cannot apprehend and therefore they deadly hate it For howsoeuer they haue the light of the Sunne and other like benefits yet cannot their felicitie bee firme nor stable because they are without feeling which hinders them from tasting the principall good thing to wit that God is their Father Our Prophet therefore distinguisheth the condition of the Church and of the faithfull therein from the common estate of men in the world to teach vs not to measure it according to the changes and alterations of inferior things as also to informe vs that in the midst of the most palpable and grosse darknesse God vseth to let the light of his fatherly countenance shine vpon his children to cause them to reioice Though all the elements then should cease to doe their office or should threaten vs with an heauie looke let it suffice vs notwithstanding that God fauours vs. By the name of Sunne and Moone vnder a part hee comprehends the state of the whole world which is often times changed Vers 21. Thy * Or peoples people also shall be all righteous they shall possesse the land for euer the graffe of my planting shall be the worke of mine hands that I may bee glorified THe Prophet shewes heere wherein the true establishment of the Church consists truly when shee is separated from the godlesse and that the faithfull onely haue place in her The Church is then truly established when she is separate froÌ„ the godlesse and that the faithfull alone haue place in her But we know that hypocrites are alwaies mingled amongst the true children of God in the Church We haue also told you that the kingdome of Christ is heere deciphered out not such a one as it shall be in euery particular moment of time but in its perfection Christ at his first comming began to accomplish that which is heere said when he purged his Church in which regard he calles his Gospell a fan because by it the chaffe is separated from the wheat Mat. 3.12 And he continues still euery day to purge it and wil hold on that course euen to the day of haruest In the meane while there must be much refuse mingled amongst the good graine which in that day shall at last bee vtterly purged and clensed out Moreouer heere is a close opposition betweene that prophane and wicked troope who by their filthinesse doe pollute the sanctuarie of the Lord. Further also he seemes to mention the vocation of the Gentiles when in the plurall number he saith that all peoples shall be righteous Where hee addes that they shall inherit the land for euer I doubt not but he had respect vnto Iudea and closely opposed the time of the restauration to that of the captiuitie which was at hand As if he should say Albeit I doe banish my people out of their inheritance yet after seuentie yeeres I will bring them backe againe to possesse it for euer It is also to be noted that he restraines this promise which appertained to all the people of Zion to the righteous For thus there is a kind of correction whereby he shuts out all hypocrites who are wont vainly to vsurp snatch vnto them those titles which onely belong to the true children of God This sentence then agrees with the beginning of the 73. Psalme Yet God is good to Israel euen to the pure in heart For here the Prophet attributes the name of Jsrael which all bragged of to the true seruants of God onely And so in this place we may say as much of the word peoples to wit that little remnant which shall be purged from their vncleannesse This was not wholly accomplished among the Iewes they had the beginnings of it indeed when they were restored home vnto their Country againe that so afterwards by their meanes the possession of the whole world might be giuen vnto Gods children And as he spake heeretofore of the restauration of the Temple which was not perfect in Ierusalem but should bee extended thorow all the quarters of the world so this possession of the land must not bee restrained to Iudea alone seeing it stretcheth it selfe further off in regard all men are called to haue their part therein that so by faith they may bee the children of Abraham and consequently be made heires These phrases of speech then which are much in vse among the Prophets ought to be diligently obserued The phrases of speech vsed by the Prophets ought diligently to be obserued that we may the better attaine to their meaning and not to curtall their sentences nor wrest them to a wrong sense Their exposition then is too far fetched and farre remote from the proprietie of the Prophets language who by the land vnderstand heauen the blessed life For the land of Canaan was giuen to the children of Israel that being separated from the rest of the world as the peculiar flocke of God they might in that place serue him purely And therefore to possesse the land by right of inheritance signifies nothing else but to continue and remaine in the Church of God Where God affirmes that the graffe of his planting shall be the vvorke of his hands it serues to confirme the hope of the faithfull For in mans iudgement it was a thing vnpossible that euer the Church should bud againe for all esteemed
oile of gladnesse vers 3. Now this change of their sorrow into ioy is heere againe promised Some interpret double to bee in regard that those whom God hath redeemed should be happie before him and before men But I know not whether this exposition be solid enough or no. I had rather take it more simply then as if the Prophet should haue said The prosperitie of the Church shall be so great that it shall much exceede all the calamities and aduersities wherewith it is now oppressed If she be now then discontented with her estate shee must cast her eies towards this day in which shee shall be most happy And so Saint Paul opposeth a vveight of glory to the momentany afflictions which are suddenly gone 2. Cor. 4.17 The wicked scorne vs without measure for they seeme lustie and strong they abuse their prosperitie and tread vnder their feete the poore children of God but the Lord promiseth in short space to cause the faithfull being deliuered from vnder their tyrannie to reioice in their portion This began to be accomplished when the people returned out of captiuitie but in Christ we haue a more full testimonie of it which daily manifests it selfe and at his last comming shall be finished who will perfectly renue all things and the wicked shall be consumed to the end the possession of the world may be ours To this appertaines that which hee saith by way of yeelding or granting namely that the land is now indeede theirs For then they vaunted themselues as being Lords of the whole world but in the end they should feele that it is the proper and particular possession of Gods children Euerlasting ioy may be referred to the externall estate of the Church because God daily furnisheth them with ample matter of thanksgiuing but in regard they are constrained to swallow many anguishes and are inuironed about with all kindes of incumbrances this prophecie is not accomplished vntill the ioy of the Spirit hath gotten strength in vs and obtained the full victorie in our hearts nor till wee feele that sweete peace which passeth all vnderstanding to raigne there as saith Saint Paul in Phil. 4.7 Col. 3.15 which peace onely the Saints of God inioy when they feele liuely testimonies within them of their adoption Hee calles it perpetuall to shew how farre it differs from the ioy of the wicked 〈◊〉 â—rence 〈…〉 â—ene 〈◊〉 of the 〈◊〉 and tâ—â—â—cked which is but of short continuance and suddenly vanisheth away yea and is conuerted into gnashing of teeth Vers 8. For I the Lord loue iudgement and hate robberie for burnt offering and I will direct their worke in truth and will make an euerlasting couenant with them Aâ— hoâ—taâ—â—â—â—â—led to 〈◊〉 â—â—â—er 〈◊〉 â—â—natioÌ„ THe Prophet not onely confirmes that which he hath promised in the name of God but also exhorts the Iewes to repentance and shewes them from whence they were to looke for saluation and with what a terrible Iudge they had to deale For he reasons from the nature of God and thence shewes after what manner they were to frame their liues that so they might not reiect this grace of God now offered them by their owne rebellion Vnder the word iudgement he comprehends all iustice and equall dealing For hee opposeth this word to those idle inuentions whereby the Iewes thought to satisfie God withall which yet were but cloakes for their wickednes But as we haue often seene heeretofore the Lord cares for none of these maskes and vaine pretences but onely requires the true puritie of the heart and hands purged from all iniquities He then that will be approued of God with all that he performes in his seruice must needs haue a pure heart and leade a blamelesse life Hating robberie for burnt offerings Whose seruice it is that God approues of Vnder a part he comprehends all the fained seruices of God And by burnt offering is vnderstood all sacrifices There is nothing then more hatefull then that men should sacrifice their robberies and cosenages vnto God or when they mingle their lies hypocrisies and filthinesses of heart therewith or in defrauding God maliciously of his right doe corrupt his pure worship But this is a vice not onely practised of that age but in all times For euery one will seeme to serue God and the wicked themselues will be ashamed to be without the appearance of deuotion in regard the sense and feeling of the diuine nature is so ingrauen in the hearts of all men that it cannot be raced out But in the meane while the most part of men doe but trifle dallie with God and labor to satisfie him with pretie gawdies and toies Isaiah therefore condemnes and detests such an hypocrisie and teacheth that the Lord rather requires mercy of vs then sacrifices Hos 6.7 Mat. 9.13 and 12.7 For wee cannot serue God vnlesse vve obserue the duties of the second table namely in abstaining from all violence and fraudulent dealing for he who either deceiues or offers violence to his neighbours doth also therewithall offer violence vnto God himselfe To bee short the Prophets meaning is to teach vs the true meanes to attaine repentance The meanes to attaine true repentance first if in casting off all hypocrisie and in reiecting all inuentions of men the seruants of God doe giue themselues to the duties of brotherly loue I vvill establish their vvork Some expound The reward of their work But I rather thinke heereby are vnderstood all the enterprises of this life vnto which the Lord promiseth an happie successe That which men purpose in themselues to doe comes not to a good end Why mens affaires hauâ— commonly ill successe either in regard they neglect to aske counsell of God or because they doe not things vnder his conduct and leading And therefore they worthily beare the punishment of their boldnesse for they either trust in their own counsels or depend vpon chances Now in any of all thesc things there is not so much as a dramme of truth but onely a deceiueable shadow of it On the other side it is no maruell if all things prosper well in their hands that are gouerned and directed by the holie Ghost and doe whollie cast both themselues and their affaires vpon the prouidence of the almightie for all prosperitie doth absolutelie flow from his onely blessing Moreouer by the word truth is vnderstood an equall course for the vnbeleeuers are sometimes puffed vp with a worldly ioy but it foorthwith vanishes into smoke In the end of the verse hee shewes the cause of this stabilitie namely God doth not only guide them with his hand for once and so away but directs them in their way continually Loe here the solid stay and vpholding of our perseuerance to wit in that he vouchsafeth to make an euerlastâ—ng couenant with vs wherein he binds himselfe voluntarily and freelie bestowes all things vpon vs albeit in truth he owes vs nothing at all Vers 9. And
their seed shall be knowne among the Gentiles â—nd their buds among the people All that see them shall know them that they are the seede whom the Lord hath blessed An amplification touching the enlargement of the Church THe Prophet discourseth here more clearely touching the aduancement and growth of the Church which was then shut vp within a narrow scantling and in an out corner of the world and were afterwards much diminished and lopped as wee haue seene in the first and tenth Chapters Isaiah then speakes of the Church which after so many diminishings shall spread againe ouer the whole world and that in such wise as she shall bee viewed of all nations And yet this fell not out no not vnder the reigne of Salomon whilest the Iewes flourished in greatest abundance of riches and glorie 1. King 10.21.27 now this seemed incredible This is the cause also why the Prophets insist so much in perswading the Iewes repeating it ouer againe and againe to wit that they should not measure this restauration according to their carnall sense nor to outward appearances Quest Now it may be asked wheÌ„ these things came to passe I answer Ans as I haue often done that they began to be accomplished when the people came home into their countrie for then and afterwards in succession of time they tasted many waies of Gods fauour towards them Yet in regard there were but a few small sparkles of these things to bee discerned in those times therefore the perfect beautie of them shined in Christ vnder whose kingdome these things were whollie accomplished For then religion was as it were buried Abrahams posteritie began to sprout in respect that strangers were by faith ingrafted into the bodie of the elect people And thus the barbarous nations came to know that the Iewes were the blessed seed of God namely when they vnited themselues vnto them in the same confession of faith Neither was this only accomplished once but is euery day more and more fulfilled Whereas the Iewes were first preferred and obtained the chiefe place in Gods couenant it must be attributed vnto Gods free mercie as S. Paul teacheth in Rom. 3.2 For hauing there shewed that they differ in nothing by nature from the Gentiles and that hee hath subiected them to the same condemnation with them he therewithall shewes that they had this excellent priuiledge to be the first vnto whome the word and promises of God were giuen But that all these things proceeded meerelie from Gods free grace and not from their merits or deserts Vers 10. I will greatly reioyce in the Lord and my soule shall be ioyfull in my God for hee hath clothed me with the garments of saluation and couered mee with the robe of righteousnesse he hath decked mee like a bridegrome and as a bride tireth her selfe with Iewels THe Prophet here brings in the Church giuing of thankes vnto God the better to perswade them of the truth of that which he hath said heretofore And it is a liuely description as it were wherein he paints out the thing done in a table and placeth it before their eies that hee might remooue all scruples For naturally wee are inclined to distrust and withall so inconstant that wee will rather giue credit vnto mens dreames then to the word of God But touching this kind of confirmation wee haue discoursed both in Chap. 12.1 and 26.1 as also in other places For he hath clothed me To what men are naturally inclined Surely these things were yet very farre off But it was necessarie they should be seene and comprehended by faith Yea it is very needfull that wee lift vp our eies to heauen when the Prophet preacheth to vs the doctrine of righteousnes and saluation There is nothing visible here and much lesse can we apprehend so great a felicitie seeing all things are still bending towards a dissolution But in regard that euen at this day such a beauty as this appeares not in the Church which for the most part on the contrarie is vnder the horror of the crosse and therefore contemptible to all the world it is needfull here that faith should come betweene which comprehends celestiall and inuisible things Justice is ioyned with saluation in regard the one cannot be separated from the other These similitudes of garments robes are well enough knowne and it is as much as if the Church should haue said that iustice and saluation were giuen her together Seeing it is the Lord then who distributes these benefits let vs conclude in our selues that it is onelie he of whom we must aske them and none but he from whom we must expect them In these words he hath decked me there is a figuratiue kind of speech which they think to be taken from the Priests garments for which cause some haue descanted here vpon the priesthood of Christ But as I thinke the Prophet meant not to speake so subtilly in vsing the similitudes of the bride bridegroome The Church was in miserable plight before and euery one contemned her as a vvise diuorced from her husband But he hauing receiued her into fauour againe shee shines vvith vvonderfull beautie And the place in Hosea 2.20 answers vnto this Such an ornament was giuen at the comming of Christ and we also receiue it daily when the Lord clothes vs with righteousnesse and saluation But all these things shall bee fully accomplished at Christs last comming as we haue often said Vers 11. For as the earth bringeth forth her bud and as the garden causeth to grow that which is sowne in it so the Lord will cause righteousnesse to grow and praise before all the heathen THe Prophet confirmes the former promises by another goodly similitude for he brings the Iewes to the ordinarie power of God which shines in his creatures Wee see that the earth brings forth her bud euerie yeere the gardens grow greene after they haue beene sowen vvith seedes to be short the grasse and plants which in winter seemed as good as dead doe reuiue againe in the spring time and recouer new strength Now these are infallible testimonies of Gods power and of the good will which hee beares vs. Seeing these things then come thus ordinarily to passe should men doubt thereof Hath hee giuen this vertue and power vnto the earth and will he not much more manifest the same for the deliuerance of his people Will not hee cause the elect seede to bud and bring forth which as he hath promised shall alwaies remaine in the world Before all the Gentiles Hee shewes againe that the bounds of the Church shall no more bee so narrow as they were because the Lord will cause her to replenish the whole world Afterwards he mentions righteousnesse which was fully reuealed at such time as the Lord redeemed his people but Gods righteousnesse did then especially appeare when Christ was manifested vnto the world Not that he concealed it till that time but in regard men attained not
to such a cleere knowledge of it It is as much then as if he had said The Lord will so deliuer and restore his Church that all shall know his righteousnesse for deliuerance is an excellent testimonie thereof He addes praise in respect that such a benefit ought to be accompanied with thanksgiuings for the end of righteousnesse is Gods glory And therefore he exhorts vs to beware of ingratitude seeing it were too vnworthy a thing to haue our lippes shut vp after the receiuing of so many benefits from God THE LXII CHAPTER Vers 1. For Zions sake I will not hold my tongue and for Ierusalems sake I will not rest vntill the righteousnesse thereof breake forth as the light and the saluation thereof as a burning lampe The causes of these oftē repetitions IN regard that this sorrowfull exile approched neere which should in a maner vtterly extinguish the name of this people it was needefull for the faithfull to bee confirmed and hartened with many words that in sure and stedfast confidence they might bee supported with these promises vnder the heauie burthen of the Crosse In this verse the Prophet discharging that office which was committed vnto him plainely protests that hee vvill no vvay be idle in the performance of his dutie neither vvill he cease to speake till he hath cheered vp the hearts of the faithfull in the hope of their saluation to come that they might know and bee perswaded that God would deliuer his Church For himselfe good man might be discouraged in beholding the peoples incredulitie and might be driuen to forsake all in regard he knew things would grow euerie day worse and worse Adde also that he well foresaw this horrible vengeance to bee at hand But as one vtterly neglecting all these incumbrances hee notwithstanding vowes a constant perseuerance in his course to signifie vnto all that neither the common calamitie nor yet the peoples diffidence should be able to hinder God from the performance of his promises when the appointed time thereof was come Now it was needfull that these things should be often repeated vnto them because the peruersitie of our minde is such that we presently forget Gods promises In that he saith he vvill not hold his peace he therewithall admonisheth others also of their duties that they might be couragious and with assurance of faith to wait for their redemption though it were deferred for a time yea that their hope should not cease to answer Gods voice which sounds continually in their eares We haue daily experience of the necessitie of this dutie when Satan labours with might and maine to turne our feete out of the right way Thus then the Prophet not onely shewes what hee himselfe would doe but by his example teacheth what end all faithfull Ministers should propound vnto themselues to wit What ought to be our principall care wholly to imploy their vtmost indeuors for the benefit of the Church For when he saith for Zions sake it is to shew that our principall care ought to extend it selfe about the procuring of the perpetuall safetie and prosperous estate of the Church as also that such deserue not the titles of good and faithfull Pastors vnlesse they haue taken the care of her welfare so to heart that they refuse no paines whatsoeuer for the bringing thereof to passe Some referre these words to praiers but I had rather referre it to preaching and so the sense agrees best namely that the Prophet will not be discouraged for any incumbrance or iniurie that he should meete withall in the way neither would he suffer his zeale to bee cooled for any impediment whatsoeuer from pursuing his office of publishing that which God had inioined him touching the Churches deliuerance For had he liued vntill this wofull desolation fell out no doubt but hee should haue suffered many outrages by reason of the multitudes infidelitie as well as other Prophets did But what euer came hee protests that he is fortified with such inuincible constancie that he will neuer be ashamed for any disgraces that men shall offer him but will manfully hold on his course By this phrase of speech also he shewes that his prophecies are all true and therefore addes the more authoritie vnto them that after his death they might neuer cease to sound in the eares and hearts of the faithfull Hee takes righteousnesse for the Churches right which during the time of her affliction seemed to be condemned Her righteousnesse brake forth and appeared then when shee was restored vnto her perfection and had recouered her first estate for this righteousnesse was hid as long as they were captiues Saluation is coupled with righteousnesse for whom God iustifies or maintaines their right such recouer their saluation by the same meanes Hence we gather that wee are most miserable and succourlesse whilest God withdrawes his grace in regard of our frowardnesse The Prophet therefore in other places hath attributed that righteousnes vnto God which he now saith belongs vnto the church Wee are vndone then when we are depriued of Gods grace that is to say whilest wee lie snorting in our sinnes and God manifests his iust iudgement in punishing vs for them Moreouer the verbe to breake forth signifies that the righteousnesse of the Church was hidden and buried as it were for a time Truly shee deserued to haue been consumed and brought to nothing before God Nay more then that her great iniquities were come to such an height that there was nothing to be expected but the iust vengeāce of God Verily it was so in respect of men who gaue the Church thus afflicted for lost and by their pride and crueltie deiected her euen almost to the bottome of hell To be short he compares her with the world in respect whereof she is righteous when hauing been purged from her filthinesse God beginnes to take her cause into his owne hands By this then the Prophet aduertiseth vs alwaies to hope well touching the restauration of the Church though for a time she be plunged into an horrible darknes yea euen into death it selfe For howsoeuer for a moment she seemes to be ouerwhelmed and forlorne yet hath she God still for her defence in the heauens who after he hath corrected her in measure as it is in Chap. 27.8 will at last manifest the care he hath ouer her For it must needes be that his righteousnesse should breake forth and be manifested namely in the saluation of such as he hath chosen for his people and heritage Vers 2. And the Gentiles shall see thy righteousnesse and all Kings thy glorie and thou shalt bee called by a new name which the mouth of the Lord shall name NOw he shewes more fully The reason of the Prophets vehemencie in verse 1. why hee protested before that hee would not hold his tongue euen because the faithfull might bee assured that saluation was not promised them in vaine Glory is heere taken for saluation In this place
wee see with what argument the Prophets must furnish themselues to preserue their constancie to wit that the Lord is faithfull who will in the end accomplish that which he hath promised albeit he deferre for a time The word Kings serues for amplification as if he should say Not onely the cōmunaltie and meaner sort should see and admire the glory of God but that euen Kings themselues who were wont proudly to contemne that which in it selfe is precious and honourable for their owne glory so blindes them and their greatnesse so bewitcheth all their senses that they cannot willingly ackonwledge any dignitie but their owne Kings do not willingly acknowledge any dignitie but their owne The new name is taken heere for magnificence for the people were in such wise scattered and dispersed that there was no certaine body of them to be seene but seemed as vtterly forlorne I grant the multitude of them which were carried into captiuitie was very great yet in respect they were mingled here and there among the Babylonians they were rent one from another as a body diuided into many peeces so as they could not well bee said to retaine so much as the name of a people any longer which also they had beene forewarned of But at their returne home they beganne to bee knit into a bodie againe and thus recouered that name of which they had been depriued Notwithstanding new is taken for vnaccustomed As if the Prophet should haue said your glorie shall bee singular and such as was not heard of before Which we know in processe of time came to passe For this handful of people which inhabited the country by way of entreatie were not able to get vnto themselues such a magnificence by any greatnesse or signes of honour but at length after the preaching of the Gospell the name of the Iewes was both knowne and renoumed Now Isaiah confirmes that which was hard to bee beleeued by adding that God should be the author of this glorie For it was not in the power of man thus to raise vp the poore Church being then couered ouer with shame and dishonour 1. Sam. 2.8 but God who raiseth the needie out of the dust was able in a moment to adorne and beautifie his Church with new honour For example was there so much as any face of a Church to bee seene amongst vs within these 40. yeeres The Lord had indeede a small seede scattered here and there but it was so confused and couered that there could be no visible Church of God perceiued And yet hee gat his Church a name when it pleased him to gather the same by the preaching of the Gospell This so admirable a worke of God then ought to confirme vs in this point namely that God wil neuer vtterly abandon his church For albeit the wicked do rent teare vs in peeces with cursed speakings God will neuer forsake his Church and that they slander and abhorre vs endeuouring by all meanes possible to make vs an abomination in the eies of the world yet let vs remember that they cannot plucke Gods righteousnesse from him but that he will make our glorie to shine here below seeing hee hath been pleased to write our names in heauen Luk. 10.20 Others expound this more subtillie namely that in stead of being called Israelites they should be called Christians But I rather suppose that the former sense sutes best with the scope of the Prophets text as also with that language which he is wont to vse Moreouer we ought dilligently to obserue and marke these phrases of speech which are peculiar vnto the Prophets that wee may acquaint our selues with their stile In summe Jsaiah meant to say that the people which seemed to be rooted out shall be restored and shal receiue a nevv name not from men but from God Vers 3. Thou shalt also be a crowne of glorie in the hand of the Lord and a royall diadem in the hand of thy God HE prosecutes the same argument The same argument further prosecuted which wee are not to wonder at For to iudge thereof according to humane reason what man could euer haue conceiued in his mind or by hope expected a thing of so great consequence Besides his meaning was by these words to raise vp the hearts of the faithfull to looke towards the kingdome of Christ which it behooued him to beautifie and adorne with these glorious titles by how much the more it was then obscure and farre remote from them For it was needfull to preuent a twofold danger lest the Iewes in seeing themselues so farre recoiled backe from their first dignitie should neither despise the grace of God nor rest themselues in these small and first beginnings And thus in setting light by Christ they should suffer themselues to be glued onelie to the commodities of this life present It is the Prophets drift then as you see to aduertise the Iewes that their returne home shall be as a preparatiue to this honour which they were to looke for in the manifestation of Christ in the flesh As touching the first member these poore banished exiles and bondmen could apprehend nothing at al but matter of despaire in considering the outward estate of things yea after they were returned and settled in their countrie yet they proceeded but slowlie forward in building of the Temple Hee therefore stirres them vp to looke vnto God that from him they might expect that glorie which now was hidden in respect of mans reason And in as much as they were assured that they were deare and precious in his sight that they should content themselues therewith till he should more liberallie endow them by the hand of Christ He calles the Church the crowne of God in respect that he will haue his glorie to shine in vs. Wherein wee haue great cause with admiration to consider of the inestimable goodnesse of God towards vs who though we are by nature corrupt and vncleane and more vile then the filth in the chanell yet he vouchsafes so to adorne vs God inestimable goodnesse singularlie set foorth as to make vs the diadem of his kingdom Let vs be prouoked then by this goodnes of God to hunger and thirst after holinesse of life that so his image may daily bee reformed in vs more and more Vers 4. It shall be no more said vnto thee forsaken neither shall it be said any more to thy land desolate but thou shalt bee called Hephzi-bath and thy land Beulah For the Lord delighteth in thee and thy land shall haue an husband HE now meetes with a difficultie which might trouble the minds of the faithfull The preuentiod of an obiection whilest they saw themselues reiected and left destitute and yet in the meane while had these glorious titles giuen them of a crowne and a diadem For might not these titles seeme ridiculous seeing the Iewes were hated and abhorred of all nations yea now and then their enemies trampled
say If there bee any power in mee then vvill I manifest the same for your saluation and lest your mindes should vvax drouzie in so difficult a thing J sweare by my inuincible hand that conquers all things that you shall remaine safe and sound by my meanes whatsoeuer dangers can befall you to the contrary As oft then as hee promiseth vs saluation let vs forthwith bethinke vs of his vertue and power If I giue is a phrase of speech wherein more is vnderstood then that which is vttered and it teacheth vs with what holinesse and feare we ought to vse an oath With what reuerence we ought to vse an oath The words themselues are as much in effect as if he had said Let mee not be beleeued heereafter if the euent of these things doe not manifest the truth of these promises When hee promiseth a peaceable inioying of vvheat and vvine it is to shew that when the Church is destituted of them that it fals not out by chance but by the iust iudgement of God For as oft as the enemies spoile and rob vs of them let vs assure our selues that this falles out by Gods permission according as he threatens vs in his Law Deut. 28.33 As on the contrary God the author both of weale and woe it is by the speciall blessing of his hand when euery one sits in peace vnder his owne vine and vnder his owne figge-tree 1. King 4.25 Vers 9. But they that haue gathered it shall eate it and praise the Lord and the gatherers thereof shall drinke it in the Courts of my sanctuary SEe heere both the exposition and confirmation of the former sentence An exposition confirmation of the former sentence For hauing protested that hee would no more suffer the goods of the church to be exposed for a pray he now addes that shee shall inioy them In the meane while he shewes that we may iustly call wheate and wine ours when wee haue obtained them by our honest labour for those who rob others of their bread or get it by vnlawfull meanes hold it not by any right from the Lord neither can they attribute goods so gotten to his blessing as if they iustly possessed them To which also answers that in Psal 228.2 Thou shalt eate the labour of thine hands thou shalt be blessed and it shall goe vvell vvith thee But seeing he assignes food to such as shall till the ground wherefore saith he Obiect that they shall giue thanks to God Wherefore should men praise the Lord when they reape the corne and gather in the grapes by their labour and industrie This might seeme to be but a fained thanksgiuing seeing it is attributed to mens good husbandry and that God should deserue no thanks for that which a man hath atchieued by his honest paines Ans But wee must note that after the Prophet hath taught them the lawfull meanes of getting their liuing he therewithall addes that our labour shall be in vaine if the Lord himselfe doe not by his blessing of the same furnish vs with things necessarie For all that we inioy belongs of right to him and to him alone ought we to giue the honor of all that which we haue gotten When he addes in my holy courts he alludes to the solemnitie of the sacrifices They might drinke any where else it was in euery ones power to eate at home But he alludes to the custome which they held in sacrificing their first fruits vnto God at what time they consecrated the reuenues of the whole yeere as the Law inioined them Leuit. 2.12 and 23.10 And this sentence is very frequent in the bookes of Moses Thou shalt eate and reioice in the presence of thy God Deut. 12.18 Vers 10. Goe thorow goe thorow the gates prepare you the way for the people cast vp cast vp the way and * Or paue it with gather out the stones and set vp the standard for my people FRom the former words he concludes that they shall freely passe thorow the gates of the Citie which were either shut vp or broken before shut vp during the siege of the enemie broken when the Citie was destroied and raced euen with the ground Thus his meaning is then that the Citie shall be so restored that the inhabitants thereof shall be gathered in great troopes and that they shall often passe to and fro Some thinke that this speech is directed to the Pastors namely they should enter into the gates and passe thorow before others as their leaders But the sentence is generall and figuratiue wherein hee compares the Church to a Citie well peopled which notwithstanding had been laid waste for a time and desolate as Ierusalem was Others descant more wittily and say that the gates of the Church shall be open when remission of sinnes is there preached by meanes whereof God cals men vnto himself But if we will haue the Prophets true meaning then let vs note that all this is spoken figuratiuely as wee touched before Cleanse the vvay for the people See wherein the office of the Pastors properly consists but the Prophet hath spoken generally and addresseth his speech to all such whose seruice God vseth to prepare the way for his people Chap. 57.14 Then he spake to the Medes and Persians through whose meanes the Lord gaue the Iewes passage to returne home but afterwards he comprehends all others by whom God restored his Church Now he commands all men with authoritie to clense and make the vvay plaine that the Iewes might know how euery impediment should easily be remoued and that their greatest enemies should forthwith yeeld obedience to Gods commandement and herewithall he also bids the faithfull to fit themselues in good earnest for their iourney as if many workmen were alreadie prest to second them And the weight which is in the repetition of the words ought to be noted for they serue for the further confirmation of the matter Paue it vvith stones The verb Sakal signifies as wel to take away the stones as to paue And I had rather take it in this latter signification though the expositors for the most part be of the contrarie opinion Hereunto appertaines that which he saith touching the setting vp of the standard For his meaning is that the nations shall as readily obey Gods commandement as the subiects doe their Princes For they assemble and runne together when the ensigne is displaid and imploy their endeuors to bring back the people He speakes very magnificentlie then of Gods power that the Iewes might be well assured to be restored to their first estate one day Vers 11. Behold the Lord hath proclaimed to the ends of the world tell the daughter of Zion Behold thy Sauiour commeth behold his wages is with him and his worke is before him An obiection preuented THe Prophet meant to say that the Lord in working miraculouslie beyond all hope and conceit of flesh and blood will cause all nations
cause he now exhorts them to celebrate the memorie of those benefits which God had bestowed vpon their fathers that by their example they might the better come to apprehend Gods loue towards themselues The scope of the text also shewes that the Iewes are conioined with their fathers to the end the couenant common to them both might encourage them to hope for better times According vnto all things He vseth this particle As to shew that in aduersitie these benefits of God giuen vnto his people should forthwith come vnto our remembrances no lesse then if they were present before our eies though otherwise they may seeme to be worne out with age For if they appertained not vnto vs it were but labor lost to remember them which the Prophet also confirmes by the particle Vs. Why so Because the Iewes being members of the same body he had good reason to account them as the right successors of their grandfathers and other ancestors Truly Isaiah felt not these benefits past which he heere mentions but in regard they had bin bestowed vpon the Church the fruit of them reached in part vnto him because he was a member of the same How wee ought to esteeme of the communioÌ„ of Saints And questionles this communion of Saints whereof we make profession ought to be of such value with vs as to thinke that whatsoeuer the Church receiues from the hand of God is also giuen to vs. For there is but one Church of God and that which is now hath nothing separate from that which was in times past Isaiah also expounds himselfe when hee addes for the great goodnes towards the house of Israel Seeing then the Lord shewed himselfe a liberall benefactor towards his people we ought at this day to expect the like in regard that we be of his houshold and members of his Church Wel then albeit we feele him angrie against vs for our sinnes yet must we cheere vp our spirits through a liuely hope and arme our selues against all distrust because God can not forsake his Church In the meane while we haue to note that the Prophet highly extols and magnifies Gods mercie heere thereby to teach vs that the foundation of our saluation The foundation of our â—â—luation and of all other benefits flowes from thence And this shuts out all merits of men that so no man may presume to attribute any thing at all vnto himselfe But to the end this doctrine may be the better vnderstood let vs consider the time whereof Isaiah speakes Religion and Iustice then principallie bare sway and florished for howsoeuer the people had corrupted themselues yet Moses Aaron and other holy personages shewed forth good testimonies of their innocencie and holines And yet the Prophet teacheth that all the good things which Moses and the rest receiued were not to be ascribed to their merits but to Gods mercies But what are we in comparison of Moses Vse that wee should thinke to merit ought at Gods hands Thus then as these repetitioÌ„s of Gods great goodnes tender loue and great mercies doe greatly serue for the raising vp on high the weake and broken hearted that they may ouercome their greatest temptations so ought the same to put to flight and to swallow vp all thought and conceit of mens merits Vers 8. For he said surely they are my people children that will not lie so he was their Sauiour HE speakes of the peoples election God lookes that our conuersation should answer our vocation and brings in God discoursing of it to put vs in mind of the end of our vocation namely that he will haue a people separated vnto him from the world in the midst of whom his name may be worshipped and called vpon And yet therewithall he accuseth the Iewes ingratitude who deceiued God of his expectation not that the Lord was indeed deceiued seeing he foresaw well enough what they would be which he had also testified by Moses Deut. 32.15.16 But the scripture speakes thus when men by their vnthankfulnes care not to defraud the Lord of his due as wee haue seene in Chap. 5. I looked that it should haue brought me forth grapes but behold vvilde grapes He speakes not of Gods secret counsel but speakes after the manner of men to set forth the mutuall consent which ought to be betweene God and the faithful that all those to whom he vouchsafes his presence as their father should be readie for their parts to answer when he calles vnto them for this foundation remaines sure namely that none of Gods elect can perish because God knowes who are his 2. Tim. 2.19 And yet we know that the end of our vocation is to liue in holines righteousnes as all the Scripture witnesseth and also according to that which hath bin often said in many places Chap. 43.21 55.5 The Lord had iust cause therefore to say that he had chosen the people to be holy and true and that he might haue children farre from lies and vanitie But the people did falsifie their promised faith and reuolted from that simplicitie of heart which they ought to haue followed for they were whollie replete with fraude and hypocrisie and yet the Prophet giues them hope of pardon if so be they would seeke the Lord and humble theÌ„selues before him with true repentance He also notes out that which is the principall in Gods seruice to wit that we bring with vs thereunto a pure and vpright heart Whence it also followes that the Lord neuer forsakes vs till we haue bin disloyall towards him in breaking our faith Seeing this people then pleased themselues in their vices it was needfull they should be first conuinced of their infidelitie that being conuerted vnto God they might in the end feele him their sauiour Vers 9. * Or in all their anguish there was no anguish In all their troubles he was troubled and the Angell * Or of his face of his presence saued them in his loue and in his mercie he redeemed them and he bare them and caried them alwaies continuallie The inestimable loue which God beares to his Church HE amplifies and sets forth Gods goodnes towards his people shewing that he bestowed benefits vpoÌ„ their â—athers whilest they suffred themselues to be conducted by him yea he had such care ouer them that himselfe was troubled in their troubles and bare their miseries and anguishes In speaking thus he notes out the inestimable loue which God beares towards his chosen And the Lord also the better to draw and allure vs to come vnto him speakes after the maner of men attributing vnto himselfe all the affection loue and fatherly compassion that can possiblie be in them No loue comparable to Gods loue And yet it is impossible to thinke of any loue or good will of men in this world which he farre surmounts not I vtterly reiect not the other exposition to wit that the people were not troubled in
their trouble because God alwaies supplied them with some remedies for the asswaging of their sorrowes But in my iudgement the learned expositors haue hit the marke in taking the first sense wherein the Prophet testifies that God laid vpon himselfe the whole weight of the peoples burthen to comfort them in their calamities and anguishes Not that he can any way be grieued God no way touched with humane affections but hee attributes to himselfe humane passions by a figure much vsed Afterwards he manifests the effect of this care namely in that he alwaies saued them by his Angell whom hee calles the angell of his face because he was a witnesse of Gods presence and as it were his herald to execute his commandements The seruice of Angels To teach vs that the Angels runne not before they bee sent neither that they intrude themselues into this office of succoring vs by any priuate motion of their owne For the Lord vseth their seruices and manifests his presence to vs by their meanes The Angels can doe nothing of themselues neither doe they yeeld vs any succour further forth then as the Lord sends them to bee the Ministers of our saluation Heb. 1.14 Les vs not stay our thoughts vpon them then seeing their office is only to lead vs directly vnto God If any had rather say that the liuely image of God is here noted out by this Angell who being the conducter and protector of the people did therein openly manifest the face and presence of Gâ—d as in a glasse such a sense will not be amisse And for my part I doubt not but that the office of sauing ought to be attributed vnto Christ Mal. 3.1 who as we know is the great Angell of the couenant vnder whose leading sauegard and protection the Church hath euer hitherunto been vpheld in safetie In his loue he redeemed them The Prophet shewes what the cause is from whence these great benefits proceeded The cause from whence all benefits proceede namely Gods loue and good pleasure As Moses also teacheth Deut. 4.37 and 7.7.8 Whence is it that God hath gathered thy fathers saith hee but because he loued them and did set his heart vpon them And thus he meant to dispossesse them of all opinion that they might conceiue touching any merit for in themselues they were proud and arrogant and insulted more then they had cause Now yee see the reason why he shewes that Gods onelie free bounty was the cause of so many blessings In the next place Jsaiah takes vp the similitude which Moses vsed in his song namelie that God bare his people as an Egle which teacheth her young ones to flie Deut. 32.11 Vnlesse any had rather referre it vnto sheepe as we haue noted in Chap. 40.11 He shall feed his flocke like a shepheard hee shall gather the lambes vvith his arme and carrie them in his bosome c. And yet this similitude of a mother agrees very well for shee not onely beares the child in her wombe but also nurces it vp till it be come to a competent age The sum is that when the people were deliuered it was not the first fauour that they receiued from God but they had tasted so sufficiently thereof in the whole course of their liues that it was to him only to whom they were to ascribe all the benefits which had been bestowed vpon them For this cause the clause God neuer wearie in doing good to his Church alvvaies continually is added for the Lord is neuer wearie in doing good neither contents he himselfe to manifest the tokens of his fauour to one age only for he neuer ceaseth to inrich and adorne his Church with diuers and sundrie gifts Vers 10. But they rebelled and vexed his holy Spirit therefore hee was turned to be their enemie and he fought against him THe Prophet now descends to the second member The preuention of an obiection in which hee shewes that the Lord was turned to be the aduersary of his children because they rebelled and turned back from him as if the people in a word should thus haue obiected God shewed many tokens of his louing kindnesse to our fathers for a long time together wherfore taste we not of the same also Is hee now of another mind No God forbid But wee our selues by our disloyaltie haue been reiected yea we haue thereby repelled and put backe his benefits from vs Ier. 5.25 And yet the Prophet condemnes not onely the men of his age but those also of the ages before For we see that vnder the conduct of Moses himselfe they rebelled and murmured against God Exod. 17.2 Numb 20.3 Hence it came that God who tenderly loued them as it is in vers 7. became their enemie by their owne rebellion Are they punished for their iniquities then let them thanke themselues for it For the Lord is inclined to nothing more then to shew mercie neither is any thing more acceptable vnto him Mich. 7.18 then to pursue vs with his fauours Now he saith by a phrase of speech borrowed from men that wee vexe the holie Ghost by our rebellion to teach vs to haue sinne in the greater detestation because it prouokes the holy one of Israel to anger and indignation And seeing it is one and the same Spirit by which God workes our saluation the Prophet aduertiseth vs that our sins doe estrange vs farre from God by breaking the band of our coniunction Vnto which tends Saint Pauls exhortation Ephes 4.30 Grieue not the holy Spirit of God by vvhom yee are sealed vnto the day of redemption From this text also we are to note that we haue no cause to accuse those by whom wee are molested and persecuted because it is the Lord himselfe who fights against vs and by their hand auengeth himselfe vpon our sinnes Let vs rather accuse our sinnes and condemne them for thereby wee are exposed to all the miseries vnder which we are pressed Vers 11. Then hee remembred the old time of Moses and his people saying Where is hee that brought them vp out of the sea with the shepheard of his sheepe Where is he that put his holy * Or in the midst of whom Spirit within him The fruit of this chastisement THis is the end of the chastisement namely that the people might bee awakened out of their drowzinesse and bee brought to thinke vpon the things they had forgotten before because prosperitie so besots vs that the remembrance of God is vtterly buried These rods therefore serue to recall those thoughts which were abolished in vs to wit where is that God which in times past shewed so many mercies to our fathers For I referre these things to the time past and therefore haue translated from the daies of old for the word age agrees not in this place seeing the Prophet mentions that time wherein Moses gouerned the people of God The true sense therefore is that the Iewes being miserably
10.24 For he opposeth iudgement to vvrath as in 2. Sam. 7.14 it is said that he chastiseth vs with the rods of men because he wil not come against vs himselfe to vtter all his force in punishing vs lest we shuld be forthwith ground to powder The Iewes pray not simplie against afflictions But it is worth the noting that they do not simply desire to be freed from Gods iudging of them but so offer themselues to be chastised that the blowes may not dash them to pieces And this is the cause why they desire that the memorie of their iniquities may be blotted out for if God should not shew thē mercie this way there should be no end of their miseries The Prophet repeates that which he had said before in vers 8. namely Behold we are thy people that God had chosen Abrahams posteritie For the best assurance they had to obtaine pardon was that God being true of his promises could not reiect those whom he had once adopted In speaking of all he meanes not euery one in particular but comprehends the whole body of the Church And howsoeuer the greatest part of them were cut off by their wicked reuolt yet this was true that the Iewes were Gods peculiar people Neither was this prayer made for all indifferentlie but only for the little flock of the faithfull Now the people set not forth their merits before God but flee to his free couenant by which they were adopted For this indeed is the sure and only recourse the faithfull haue this I say is a remedie against all mischiefes and that is the reason why Moses and all the Prophets doe so often repeate the same Deut. 32.13 Vers 10. Thine holy cities lie wast Sion is a wildernes and Ierusalem a desert THe Church here againe recounts her miseries The Church recountes her miserie againe in this and in the verse following that she might thereby bow the Lord to compassion and forgiuenes She saith the Cities were wasted and for an amplification she addes that Zion is become a wildernes for it was the seate royall in which God would be called vpon Then he addes Ierusalem wherein Zion was For it seemed strange that the Citie which God had consecrated to himselfe should be laid on heapes and wasted by the enemie The Prophet calles them Cities of holines in respect that as God had sanctified the people so was it his will that the Cities yea the whole countrie shuld be consecrated vnto him Seeing the Cities then were dedicated vnto God they were rightly called holy because God raigned therein and was called vpon in them What Cities deserue to be called Gods holinesse And thus we may call those Cities of holinesse in which God is purely worshipped hauing abandoned all superstitions Vers 11. The house of our sanctuarie and of our glory where our fathers praised thee is burnt vp with fire and all our pleasant things are wasted THe sanctuarie is otherwise attributed to the people then to God For it being a pledge of that holy vnion betweene God and the people it is often called the house of God because it answered to his holinesse Heere the faithfull call it their sanctuarie in regard they were thence to draw their sanctitie which they yet confirme more apparantly by the word glory For they confesse they had nothing to glory in but the Temple wherein God was pleased to bee worshipped and serued And yet we see that this their reioicing was often vaine in so much that Ieremiah reproues them for it saying Trust not in lying words to wit The Temple of the Lord The Temple of the Lord this is the Temple of the Lord Ier. 7.4 But as the boasting of such as made faire shewes and grew insolent in regard of some titles was vaine so on the contray they reioiced rightly who honoured Gods ordinance laid it vp in their hearts and also resting vpon the testimonie of the word were assured to dwell vnder his protection who had chosen out a perpetuall habitation for himselfe in the middest of them For the Temple was built by the commandement of God so as the Iewes might well boast that they had God for the vpholder of their saluation But because his seruice was then marred and corrupted and that all in a manner ran riot after superstitions and impietie the Prophet mentions the time past and not the time present As if he should say Albeit vvee haue not yeelded thee that obedience vvhich vve ought to haue done yet behold it is thy Temple still wherein our fathers serued thee purely and vvilt thou suffer it to be prophaned and to lie waste VVill not this reproch redound to thine owne dishoner seeing this building vvas erected for thy vvorshippe The Iewes plead not their merits heere neither dawbe they ouer their sinnes no they rather confesse and lay them open onely they put God in minde of his seruice that in remembring his holy couenant hee would not permit his promises to bee fruitlesse And all the faithfull ought to imitate this their example The verbe To praise is taken to giue thanks as if he should say In this Temple the lamentable ruine whereof breakes the hearts of the faithfull in sunder in times past thy praises were wont to sound when thou diddest entertaine thy people there in thy mercy and compassion Vers 12. Wilt thou hold thy selfe still at these things O Lord Wilt thou hold thy peace and afflict vs aboue measure THe people fortifie thēselues in vndoubted hope that God will not suffer his glorie to be thus trampled vnder foote though he be prouoked to wrath by mens infinite offences Hypocrites reape no consolation at all by this but these things indeed belong onely to such as are touched with a true sense of Gods mercy Such conclude and are certainly perswaded that howsoeuer death doth menace them yet God hauing regard to his owne glory will at the least bee mercifull to some that so the whole seed perish not VVilt thou afflict vs Isaiah shewes that God cannot forget his mercie Why so Because he cannot deny himselfe for his glory is ioined with our saluation Gods glory ioined with our saluatiō And this is a thing diligently to be noted or hauing spoken before of Gods glory now he addes wilt thou afflict vs aboue measure The Lord then will moderate his corrections for his glory requires it that wee bee deliuered from death which glory he can in no wise neglect Let vs then take vp this praier as oft as our enemies inuade vs not after the manner of hypocrites who make a great craking of Gods glory whereof they haue neither taste nor feeling Vse But let vs come vnto it with faith and repentance that so wee may truly reape the fruit of this glory THE LXV CHAPTER Vers 1. I haue been sought of them that asked not I was found of them that sought me not I said Behold me behold me vnto a
to forget their deliuerance but in regard that the one compared with the other Simile did darken it as the Sunne doth the brightnesse of the starres Let vs remember then that these things are fulfilled in vs as oft as we be regenerated but we are regenerated onely in part Our regeneration onely in part and therefore as yet we cannot attaine the sight of this new heauen and new earth What meruaile is it then if wee sigh and mourne seeing wee haue not yet vtterly put off the old man but many remainders of sinne doe still sticke fast in vs This renument must begin at vs who hold the first ranke for the creatures in regard of our offences grone and are subiect to vanitie as Saint Paul speakes Rom. 8.20 But after vve shall bee perfectly renued heauen and earth shall be renued also and shall recouer their first estate Hence we may gather that which wee haue often mentioned namely that the Prophet hath an eye to the vvhole kingdome of Christ euen vnto the end thereof which for this effects sake is called the day of restauration and refreshing Act. 3.19.21 Vers 18. But bee you glad and reioice for euer in the thing that I shall create for behold I will create Ierusalem as a reioicing and her people as a ioy An exhortatation to reioice added by way of amplificatioÌ„ HEe exhorts the faithfull to reioice with condigne ioy for so excellent a benefit of God And this was added for amplifications sake because men neuer esteeme of the graces of God according to their worth amongst the which this heere mentioned is the chiefe and most excellent for they prize them at a very low rate It is needfull therefore that the faithfull should be rouzed and quickened vp by such exhortations as these to the end they should shew theÌ„selues neither vnthankfull nor forgetfull as also that they should not lightly passe ouer this benefit namely that being redeemed by the hand of Christ they might beare the remembrance thereof in their hearts as the earnest pennie of eternall life This is the cause why Isaiah teacheth that the deliuerance is not acknowledged with such thankfulnesse as is meete vnlesse the faithfull continue on their ioy the whole course of their liues exercising themselues in singing the praises of God Whereas Ierusalem is called gladnesse and the people thereof reioicing it may seeme somewhat harsh at the first blush yet we may thence gather a good exposition namely that in the deliuerance of the Church there shall be such cause of ioy that it shall abolish all matter of sorrow And surely when our miseries themselues doe tend to our saluation wee haue therein no small occasion giuen vs of reioicing Vers 19. And I will reioice in Ierusalem and ioy in my people and the voice of weeping shall be no more heard in her nor the voice of crying THe Prophet expresseth somewhat more then in the former verse A liuely descâ—iption of that gâ—eat loue which â—od beares vs. For in this his meaning is to say that the Lord will not onely giue matter of reioicing but also that himselfe shall bee partaker with them in this ioy For so great is his loue to vs that he takes no lesse pleasure in our prosperitie then if he himselfe inioied the same with vs. By which our faith ought to be much confirmed namely when wee heare that God beares vs such an ardent loue Are we afflicted or scattered He saith that this grieues troubles him Contrariwise doe we florish and prosper He professeth that he takes great pleasure therein According as wee haue seene in Chap. 63.10 that the Spirit of God was vexed when that order which he requires and approues is ouerthrowne and confounded As also in Chap. 62.5 he takes vnto him the person of a bridegroome who findes no other contentment then in his wife Vers 20. There shall bee no more there a childe of yeeres nor an old man that hath not filled his daies for hee that shall bee an hundred yeeres old shall die as a young man but the sinner being an hundred yeeres olde shall bee accursed SOme thinke the difference betweene the Law and the Gospell is heere noted out What blessings belong to them â—hat are in the kingdome of Christ in his and in the rest of the verses following because the Law is as a schoolemaster who held his schollers vnder the first rudiments but the Gospell brings vs to a perfect age Others vnderstand it that there should bee no more any difference of age for wheâ—e eternall life is there needes no dispute about youth or age But thus I expound the Prophets words Be they young or old they shaâ—l come to a perfect age so as they shall euermore be strong euen as in the flower of youth yea they shall bee alwaies lustie and strong for wee wax old and feeble by reason of our sinnes VVhen thou art angry saith Moses Psal 90.9 10. all our daies are gone as a tale that is told The time of our life is threescore yeeres and ten and if they bee of more strength fourscore yeeres yet is their strength but labour and sorrow for it passeth away suddenly Our life passeth like the shadow but in Christ we haue stabilitie and vvee flee away But Christ is come to strengthen vs and to vphold vs in a perfect estate Yet we must distinguish betweene the two members For after he hath said that the Citizens of the Church shall liue long so as none of them shall be taken out of the vvorld till they be full of daies nor till they haue finished their perfect course he therewithall addes they shall be strong euen in age it selfe Now howsoeuer the greater part of the faithfull are hardly able to indure in respect of their weakenesse and that others of them grow feeble before the time yet is this no vaine promise For if Christ did truly and fully raigne in vs it is certaine that his strength would flourish in vs and would fortifie both our bodies and soules Let vs then thanke our owne corruptions that wee are subiect to so many sicknesses The cause of languishing sicknesse and vntimely death in our selues sorrowes to age and other incumbrances Why so Because we will not suffer Christ quietly to raigne in vs. As also for that we haue not so fructified in newnesse of life as vtterly to haue put off the old man From this place also let vs note that corporall and spirituall blessings are onely to bee found in the kingdome of Christ Corporall and spirituall blessings onlie found in Christs Church that is to say in the Church For out of it there is nothing but accursednesse Nothing but accursednesse out of the Church Whence it followes that all such as are out of this kingdome are most miserable And albeit they seeme lustie and strong yet are they nothing in Gods account but rotten and lothsome carions Vers 21.
that the faithfull may with the more cheerfulnesse of heart wait for this promised ioy But all the difficultie is to know of what enemies he speakes for wee may vnderstand this place of the Babylonians by whose ruine God deliuered his Church It may also bee applied to the other enemies who were entertained in the bosome of the Church And I rather incline to this latter sense though I denie not but it may be vnderstood of all sorts of enemies But hee respects the home enemies of whom he hath hitherunto spoken who reiected the voice of God sounding continually by the ministry of the Prophets Well saith hee It shall come to passe that you shall heare a more horrible voice And yet hee forthwith mitigates his speech lest this terror should discourage the seruants of God The summe The summe is that the wicked reioice in vaine when they oppose their rebellions against Gods iudgements Why so Because they shall not escape his hand Nay which more is his voice shall sound from that Temple wherein they put such carnall confidence and that the faithfull shall then receiue the fruit of their patience Would to God that we at this day did not perceiue the like contempt among the rout of hypocrites who care neither for admonitioÌ„s nor threatnings at all neither beare they any reuerence to Gods word In stead of that sweete and still voice which they now heare we are constrained to preach the voice of feare and tumult which one day shall ring in their eares but it shal be froÌ„ the mouthes of such masters as shall be of a clean contrary disposition For seeing the world is so audacious as with a sacrilegious contempt to reiect Gods word it shall bee constrained not onely to heare but also to feele an armed voice that is to say fire and blood Vers 7. Before shee trauailed shee brought foorth and before her paine came shee was deliuered of a man child God prouides for the safetie of his children whilest he chastiieth the wicked THe Prophet hauing before comforted the faithfull to the end the arrogancie and pride of their enemies with which they should be afflicted might not astonish them and after that hauing commanded them to wait constantly till the comming of the Lord now he addes therewithall that the wicked shall bee so punished that yet God in the meane while will prouide for the safetie of his chosen Neither speakes he onely of some one or two men but of the vvhole Church which he compares to a vvoman which similitude hee hath vsed heeretofore For the Lords speciall meaning is to gathet vs into a body wherein wee may haue the testimonie of our adoption as also to acknowledge him for our father and that we may be nourished vp in the Church as in the lap of our mother This similitude therefore of a mother is very apt for it signifies that the Church shall bee so restoâ—ed that shee shall haue a large and ample of-spring though for a time she was reputed for a widow and barren And hee repeates the sentence againe which hee vsed heeretofore but now hee expresseth somewhat more namely that this worke of God shall be sudden and vnexpected For he withdrawes the faithfull from all carnall conceits that they should not iudge of the restauration of the Church according to humane reason Women are wont to beare their children the space of nine moneths in their wombes then at last they bring them forth with great paine but the Lord hath another way in begetting of his children It shall come to passe saith hee that the fruit shall come into the world before it can be either perceiued or felt by any paine And that is the cause also why hee attributes the whole praise thereof vnto himselfe in regard that such a miracle farre surpasseth all the industrie of man Now hee speakes especially of a man child to set forth the courage and agilitie of these children For his meaning heereby is that such a race shall be of a noble kind and not delicate or effeminate As we also know that the faithfull are so regenerated by the Spirit of Christ that they finish their course with an inuincible courage And in this sense Saint Paul saith that they haue not receiued the spirit of bondage to feare againe c. Rom. 8.15 Vers 8. Who hath heard such a thing Who hath seene such things Shall the earth be brought forth in one day Or shall a nation bee borne at once For as soone as Zion trauailed she brought forth children HE extols the greatnes of this work whereof he spake in the former verse For his meaning is that the restauration of the Church shall be admirable and extraordinarie in such wise that the faithfull shall confesse the whole worke hath proceeded from Gods meere grace and not from the order or course of nature For when men thinke of this they are like to them that dreame as it is said in Psalm 126.1 Moreouer his meaning is not that the restauration of the Church shall be perfected by and by For the aduancements thereof are tedious and diuers yea very slow in the iudgement of our flesh but he shews that the beginning it selfe surmounts the reach of al mens capacities And yet he speakes not excessiuely neither For we often see that the Church brings foorth when she was not iudged to be with child before Nay which more is whilest shee is thought to be barren shee is made fruitfull by the preaching of the Gospell in such wise that we admire at the thing after it is come to passe in respect it seemed incredible to vs before These things were in part accomplished when the people returned out of Babylon But we haue a much more euident proofe of it in the Gospell after the publishing whereof what an infinite number of children hath there been borne in the Church And haue not we in our times seene the accomplishment of this prophesie For since thirtie yeeres past that the Gospell hath been preached how many children hath the Church borne Hath not the Lord now troupes of them dispersed throughout the world Nothing was here foretold then which we see not at this day fulfilled euen with our eies Now he sets foorth the glorie of this miracle by a similitude For what people or nation came there euer into the world all at an instant For men are gathered and increased by little and little But it is farre otherwise with the Church who foorthwith brings foorth and replenisheth many places with great numbers of her children The summe The summe is that God will work so powerfully that by an extraordinary manner the Church shal haue an infinite number of children in an instant The word earth may be taken for any countrie or for the inhabitants of it Vers 9. Shall I cause to trauell and not bring foorth shall I cause to bring foorth and shall bee barren saith thy God Gods power ought
not to be called into question EVen as in the former verse the Prophet hath highly magnified the worke of God so now hee also shewes that it is not to bee thought impossible neither ought any to call his power into question seeing it farre surmounts all the whole order of nature For if we consider who it is that speakes and how easie a matter it is for him to performe that which he hath promised we shall not bee so incredulous but that wee shall foorthwith remember that the restauration of the whole world is in his hands who in a moment can create a hundred worlds if it please him A little before by intermingling an admiration he meant to extoll the greatnesse of the worke but now to the end the hearts of the faithful should not be hindred nor depressed he exhorts them to thinke well of his power And that he might the better perswade them that nothing is so impossible with man but it is easie with him and by and by obeyes his commandement hee propounds and sets before them the things which wee see euery day by experience For who perceiues not euidently his admirable power in womens bearing of children But will not the Lord trow yee shew himselfe much more wonderfull in the increasing and multiplying of his Church which is the most excellent theater of his glorie What a peruersnesse of mind is it then to limit and restraine his power or to thinke that hee is lesse able when it pleaseth him by himselfe alone to worke without meaces and as it were with an out-stretched arme then when he vseth naturall meanes Vers 10. Reioice ye with Ierusalem and be glad with her all yee that loue her reioyce for ioy with her al ye that mourne for her ISaiah promiseth an happie estate to those who wept and lamented before Who are fit to reioyce for the churches deliuerance for he respects not his owne time in which hee liued but the captiuitie during which the faithfull being oppressed and beaten downe with sorrow had almost fainted He therefore exhorts and prouokes all those who intirely loue the Church and hold nothing more deare vnto them then her saluation to reioyce Hereby shewing that no man hath any part or portion in this so great a benefit vnlesse such only as beare an holy loue vnto the Church and are thorowly affected with a feruent desire of her deliuerance Yea euen then when shee is contemptible in the sight of the world as it is said in Psal 102. namely That the Saints delite in the scattered stones of the Church and that they haue pitie on the dust thereof For this cause he addes you that mourne for her For in regard there was a lamentable and an horrible scattering in the captiuitie so as there was no recouerie at all to bee expected hee rouzeth vp the faithfull and commands them to bee of good courage or at least to prepare themselues to ioy This exhortation containes also a promise something more then that too For a bare promise would not haue been of such efficacie But these things must not bee restrained to one time alone We are rather to call to minde our generall rule whereof wee haue so often spoken in this prophesie namely that these promises must be extended from the returne of the people to the comming of Christ and so to the full accomplishment of all promises at his last appearing Vers 11. That you may sucke and be satisfied with the breasts of her consolation that you may milke out and bee delighted with the brightnesse of her glory THis verse must bee ioyned with the former Because the Prophet shewes what the occasion of this ioy The occasion of the former ioy shall be namelie that the miserable and scattered estate of the Church shall in time turne to be happie and flourishing By the word to sucke hee alludes to the actions of little infants As if he should say Jnioy your mother with all her good things and hang continually at her breasts Note here that he compares all the faithfull of what age soeuer vnto little children The oldest in the church must resemble a little child to put them in mind of their infirmitie and weaknesse that so they might be confirmed by the power of the Lord. This similitude therefore of milking and sucking is diligently to bee obserued Some take the word consolations in the actiue signification and others in the passiue But I incline to them of the latter sort For the Prophet meanes such consolations as the Church receiues and which she imparts vnto her children And indeed what consolation is comparable vnto this For in what can we find matter of more excellent or full contentment which better appeares in the member following where the delectation in the brightnesse of her glorie is added Vers 12. For thus saith the Lord Behold I will extend peace ouer her like a flood and the glorie of the Gentiles like a flowing streame then shall yee sucke Ye shall be borne vpon her sides and be ioyfull vpon her knees HE prosecutes the same similitude still The former similitude prosecuted and compares Gods children vnto little babes which are carried in armes whom the mothers cherish in their bosomes with whom also they vse to sport and play Now that the Lord might the better expresse to the full the great loue he beares vs In vers 13. hee compares himselfe to mothers who are wont to surpasse all others in kindnesse to their children as wee noted in Chap. 49.15 The Lord then will needes be our mother as it were that he may shew himselfe to be tender ouer vs as if hee dandled vs in his lap in stead of those troubles outrages miseries and anguishes which we haue sustained By peace he meanes felicitie and in the word glorie there is a repetition vnder which is comprehended all sorts of riches so as they should want nothing appertaining to a full and perfect peace For in as much as the Gentiles liued sumptuouslie before Vse and had all things at will he affirmes that the faithfull also shall enioy whatsoeuer belongs to an happie life euen in as great abundance as the floods which flow into the sea By the continuall course is meant a perpetuitie For God being in himselfe a fountaine that can neuer be drawne drie his peace must needs differ very much from that of the world which is in a moment dried vp and vanisheth away As oft then as wee behold the wofull and lamentable estate of the Church let vs call to mind these sweete promises and remember that they belong no lesse vnto vs then they did vnto that people And seeing God hath floods of peace in store which he wil powre foorth vpon his Church let vs not bee discomforted no not in the middest of the greatest and sharpest assaults But rather let vs sing and be glad when miseries and anguishes doe most presse vs. And whereas he
things are hudled together by the hand of fortune but it is our parts to looke higher to wit that the Lord rewards the wicked according to their vvickednesse so as in the end they shall feele by the effects that he wil not suffer the wrongs to goe vnrecompenced which they haue done to the innocents The euents of things haue confirmed the truth of this prophecie The euents of things haue confirmed the truth of this prophecie for soone after the Caldeans subdued Niniuie who by this meanes lost their Monarchie yea and in few yeares it was raced and brought into obliuion that she might lose her name Now in respect that Babylon which succeeded it was no lesse replenished with robberies the Prophet doth rightlie affirme that other robbers shall destroy it and the Monarchie being subdued they shall pill and take to themselues that which the Chaldeans had purloined from others Vers 2. O Lord haue mercie vpon vs we haue waited for thee be thou which wast their arme in the morning our help also in the time of trouble THe Prophet addes this sentence to shew the faithfull whereunto they should haue their refuge in such distresses yea euen then when there seemed to be no hope of saluation to wit vnto prayers beseeching God that these promises might take effect when they should be in the greatest miserie and the enemies power at the highest to oppresse them We haue neede to obserue this order diligentlie for the Prophet hath no sooner propounded these promises vnto them Gods promises should forthwith kindle in vs an ardent affection of prayer but he forthwith exhorts them vnto prayer Yea suddenlie breaking off his speech he comes abruptlie as it were vnto inuocation for he saw how hard a thing it was for the Iewes who were in such miserie to ouercome that feare wherewith they were almost ouerwhelmed It is not to be doubted but the Lord hastens to performe the promises which he hath made to his children yet for a while he deferres to do it that he might thereby exercise our patience But if it come once to vvaiting no constancie nor perseuerance at all is to be found in vs for our hearts are by and by danted and broken in sunder Is it not needfull then to haue our recourse vnto prayers for therby are our spirits cheered and fortified when we cast our eye vpon the Lord by whose only direction we get out of all the agonies and anguishes which presse vs yet let vs patientlie vvait in assured hope for that which he hath promised for our God is a faithfull God Deut. 7.9 he neither will nor can deceiue vs. Our Prophet further admonisheth the Iewes not only to consider in generall the iudgement of God against the Assyrians but also to behold therein his fatherlie loue towards his chosen people as if he should say the Assyrians shall be spoiled in deed God iudgeth the enemies of his church not only to recompence the wrongs and cruelties they haue done her into their own bosoms but also to manifest the care he hath of her saluation yet not so much to receiue the iust reward of their couetousnes and crueltie as that God thereby meanes to shew what care he hath for the saluation of his Church Moreouer when he exhorts them to cry for mercie therein he sets forth our miserie Then to the end the faithful might incourage themselues in seeking to obteine fauor they testifie that they vvaited vpon this God on whom they called For in deed our prayers are vaine and friuolous vnlesse they be grounded on this principle Let thy mercie ô Lord be vpon vs saith Dauid as vve haue trusted in thee Psal 33.22 For it were presumption otherwise to presse into the presence of God if he gaue vs not entrance by his call who as he for his part graciouslie inuites vs to come vnto him so must we on the other side be readie to yeeld our selues obedient to his word as oft as we approch neere vnto him Next of all patience must be ioined with faith without which we be vnworthie to be heard because wee call not vpon God with confidence Now faith only is the mother of prayer The promises begets faith faith brings forth prayer Psal 50.15 Patience must vnderprop faith and prayer Faith the mother of prayer as the Scripture often testifies in many places without which what remaines but hypocrisie a vice most detestable before God aboue all others Hence it also appeares that Christianitie is banished out of the whole kingdome of Poperie for if Gods chiefest seruice consist in prayer and they know not what true prayer is Papists know not what true prayer is because they will haue men continuallie to doubt and accuse the faith of the Saints of presumption how can their seruice be acceptable vnto God Can that be a lawfull prayer which is made in doubting and without resting assuredly vpon Gods promises Those great Rabbins which will be called Doctors of Diuinitie forsooth are they not more simple in this matter then little children Certainely our children vnderstand what prayer is better then they and haue more godly affection Wee may also learne from this text that faith is proued by afflictions Faith is proued by afflictions and the true triall of it consists in a constant vndergoing of all dangers and assaults and in resting securely vpon the word and promise of God For thus we make it manifest that we haue truly beleeued As touching that which followes Thou vvhich vvast their armes c. Others translate as if it were a continued prayer Be thou our arme in the morning and our help in the time of trouble And whereas the faithfull speake in the third person they take it for a change much vsed among the Hebrues But I thinke the Prophet hath another meaning that is rather to set forth the ardent desire which is conceiued from the consideration of former benefits And therefore me thinks these words arme of the morning are fitlie added in which must be supplied Thou vvhich vvast and so the faithfull set before them the fauours which God bestowed vpon their fathers As if he should say Lord See Psal 22.4.5 thou hast heard our fathers prayers and vvhen they cried vnto thee thou gauest them help Be thou now our succor and saluation in our afflictions Arme and Saluation differ in this that arme is taken for the power which the Lord shewed in defending his Church before it was afflicted and saluation for the deliuerance thereof when she seemed vtterlie wasted He records the benefits then which the Lord had done to the fathers that he might moue him to bestow the like fauor vpon their children as if he should say Lord thou hast heretofore turned away the euils vvhich vvere readie to seaze vpon thy Church and by thy fauor she florished and prospered vvhen she vvas in trouble thou deliueredst her canst thou now do lesse for our sakes
seeing it is thy propertie to relieue thy seruants vvhen all hope in men is past The particle also hath great force in it to confirme our faith and to acertaine vs that God who alwaies continues like himselfe and neuer degenerates from his nature being euer immutable will deliuer vs also for such a one the faithfull haue found him to be Let vs remember therefore in all extremities how the Lord hath been helpfull vnto our fathers that trusted in his helpe Psal 22.4 and hath deliuered them that thence we may conclude he will no more faile vs then he hath done them Vers 3. At the * Or voice noise of the tumult the * Or peoples people fled at thine exalting the nations were scattered Hee returnes now to the former doctrine or rather continues it hauing in the middest thereof placed a briefe exclamation First hee shewed that the Assyrians should be destroyed albeit they then seemed out of danger Now he calles forth the Iewes to be eye-witnesses of the same for the multitudes of the enemies being in a maner infinit euerie one quaked and thought them inuincible Isaiah therefore sets before their eyes their fearfull ruin and that no lesse then if it were alreadie come to passe He speakes in the plurall number calling them peoples because the Monarchy of the Assyrians was compact of many nations and their Campe was gathered out of many Countries But be it their numbers were so infinit What then Yet they shall miserably perish saith our Prophet Some expound the exaltation Manifestation whereby God did notably shew his power but I take it more simply to wit that the Lord who seemed before to sleep as it were whilest the Caldeans spoiled and pilled at their pleasure shall notwithstanding suddenly awake and come forth of his place Neither is it to bee doubted but the enemie proudly derided this his patience as if the God of Israel had been subdued and ouercome but in the end he rose vp and being set in his throne he reuenged himselfe vpon the wickednesse of his enemies to the full There is here then a close opposition betweene this exalting and that appearance of weaknesse which seemed to bee in the Lord for a time whilest hee suffered his people to be spoiled and wasted By the voice of the tumult some thinke the Lord would put his enemies to flight onely with a noise but I feare lest this interpretation should be more subtile then sound I willingly take the word voice then for the noise which should moue the Medes and Persians Vers 4. And your spoile shall be gathered like the gathering of caterpillers and he shall goe against him like the leaping of the grashoppers HE speakes here of the Assyrians Vnlesse any had rather referre it vnto the Iewes and so take the word spoile in the actiue signification albeit the first sense agrees best Now this change of persons giues great vehemencie to the prophecie in that he so plainly aduanceth himselfe against such proud aduersaries and doth as it were name them Yet some doubt whether he speakes heere of the finall destruction of this nation or of that discomfiture in which the host of Sennatherib was destroied before the walles of Ierusalem by the hand of the Angell All expositors almost haue followed this latter opiniō which notwithstanding as I think is too much constrained For it seemes the Prophet meant to say somewhat more in the beginning of the Chapter when he spake of the destruction of this people Yea as I haue touched a little before this prophecie may be extended further off so as it may comprehend also the Caldeans which were the last enemies of the Iewish Church But not to stand much vpon it it appeares sufficiently that the Prophet directs his speech against the Monarchy of the Niniuites Now hee compares this warlike people to caterpillars The first Simile because they should haue no power to resist but shall tremble and be so ouertaken with feare that they shall be taken vp by troopes and heapes The similitude is verie fit and Nahum vseth it Chap. 3.15 although somewhat in a different sense Wee know that this kind of vermin do much hurt especially to trees so as they may well bee called the calamitie of the earth But in regard they are void of defence albeit they flie in troopes we know that little children can easilie shake them downe gather them vp and kill them by heapes as many as they meete withall Our Prophet saith that the like shall befall to these insatiable robbers for albeit in that trade they had done much hurt a long time together yet in the end they should bee easily ruinated because being faint and feeble hearted they shall fall into the hands of their enemies in such wise that the riches which were hoorded vp in Niniue by theft should bee caried into Babylon The other similitude of the grashoppers is added The second Simile to shew that the Caldeans shall come vp leaping as it were to deuoure the Country For as these little wormes eate vp all before them so they flie without ceasing and in leaping nimbly vp and down they mar all the fruits of the earth whereas others refer this to the Assyrians as if the Prophet compared them to grashoppers because it was easie to scatter them one from another it agrees not for the Prophet sets the armie of grashoppers in battel aray as it were who by their leaping should ouerspread the earth and very fitly opposeth them to the caterpillers respecting herein as well the insatiable couetousnesse as the multitudes of the Assyrians and Caldeans Vers 5. The Lord is exalted * The Lord which dwels in the most high places is exalted He hath ctc. for hee dwelleth on high he hath filled Zion with iudgement and iustice HE sets that forth at large which he spake erewhile touching Gods exaltation going on with the same argument which was handled before to wit that in the destruction of so famous a Monarchy men should know how deere and precious the safetie of the Church is vnto him seeing for her sake he will roote out Niniue the Queene of Cities with her inhabitants also Now this aduertisement is wonderfull necessarie for hereby we perceiue that God spares not the prophane wicked for in setting himselfe against their rage he mindes to let his elect see what tender care he hath ouer them First hee saith the Lord is exalted on high whereas on the contrary the wicked thought to haue beaten him downe to the ground in the destruction of his people But to the end they should not thinke God to be like vnto those who being ouercome recouer new strength vnto them when things are in better plight as often it falles out in the world that such win that at one time which before they had lost at another he saith expresly that God is exalted in the presence of all and that such an high dignitie
should acknowledge it if wee meane to be illuminate by Iesus Christ To be short What our condition is without Christ he shewes vnder these borrowed speeches what our condition is till Christ appeares for our redemption to wit that wee are all miserable poore and destitute of all good things inuironed and ouerwhelmed with infinite miseries till Christ hath set vs free from them But howsoeuer the words be here directed vnto Christ yet the intent of the Prophet is thereby to instruct the faithfull The remedy of all our euils is in Christ if we seâ—ke vnto him for succour and to teach them that it is in Christ and in none but him vpon whom they must depend and to assure them that the remedie of all their euils is ready at hand if so bee they seeke vnto him for succour For the Prophet sets not Christ to schoole heere as if he stood in neede either of instruction or of a commandement but hee speakes to him for our sakes that wee might know wherefore hee is sent of the Father as it is in the secoÌ„d Psalme I will preach the decree aske of me and I will giue thee the heathen for thy possession That which is here spokeÌ„ to Christ is rather to instruct vs then him For Christs dignitie and authoritie is there magnified to assure vs that the Father hath giuen him soueraigne dominion ouer all that so we might haue good hope and might boldly put our trust and confidence in him Vers 8. I am the Lord this is my name and my glory will I not giue to another neither my praise to grauen Images HEnce wee may gather how great the disease of incredulitie is The greatnes of our incredulity noted seeing the Lord vseth so many repetitions to heale it as if he could hardly satisfie himselfe therewith for we are by nature so inclined to distrust All of vs too much inclined to distrust that it is vnpossible we should beleeue any thing the Lord speakes vnlesse he first of all mollifies the hardnesse of our hearts Besides that we fall euer and anon into the same euill by our owne heedlesnesse if we be not withheld by many perswasions This is the cause then why he returnes to confirme that whereof he spake before to wit that his promises might not want their credit and authoritie The word Hu is sometimes a substantiue and so it is a proper name of God but I willingly expound it This is my name that is to say this name The Lord is proper to me in such vvise that they sinne grieuously vvho attribute the same to any other To be short by this manner of speech he confirmes all whatsoeuer he hath spoken touching the office of Christ and now addes as you would say a seale to the promise As if he should say He that pronounceth these things testifies that he is the onely God and that this name belongs to him and to none other I vvill not giue That is to say I will not suffer my glory to be diminished which must needes be if I should be found either a lier or inconstant in my promises Thus you see that hee will performe his promises because he will thereby prouide for the maintaining of his owne glory lest the same should anie way be impeached Truly this is a singular text Gods glory shines principally in the performance of his promises for it teacheth vs that Gods glory shines especially in the accomplishment and fulfilling of his promises whence we also gather a wonderfull confirmation of our faith to wit that the Lord will neuer faile nor be wanting in his promise neither can any thing hinder or stay the course of that which he hath once determined But because Satan labours by all meanes to obscure and darken this glory of God and to giue it either to false gods or to men therefore he protests that he cannot indure to be taken for a falsifier of his promises The opposition which is between the onely God and idols is to be referred to the circumstance of the time for if God had not deliuered his people the infidels might haue boasted as if the true religion had been built vpon a sandie foundation His meaning is therefore that he will not suffer the wicked to make their triumphs ouer the Churches ruin And wherefore is it I pray you that God hath hitherunto spared vs and hath to this day dealt so fauourably with vs The reâ—son why God haâ—h spared vs that professe the true religion Euen because his Gospell should not bee exposed to the horrible blasphemies of the Papists Hence let vs gather a generall doctrine then to wit that the Lord will haue his glory whollie reserued vnto himselfe for he will maintaine and defend it euery way to the vtmost shewing that hee is exceeeding iealous of it when he cannot abide that the least iot thereof should bee taken from him to bee giuen to creatures Vers 9. Behold the former things are come to passe and new things I doe declare before they come forth I tell you of them NOw he calles to mind the former prophecies by the accomplishment wereof he shewes he ought to be beleeued for the time to come Our experience of Gods former mercies ought to confirme vs for the time to come for our former knowledge and experience of Gods goodnesse is of great vse to confirme vs for heereafter It is as much then as if he should haue said I haue spoken often to your fathers and you know that nothing hath failed of that which I haue promised but all is come to passe and yet when I tell you of things to come you will not credit me The experience you haue had touching things past cannot moue you neither can it prouoke you to forsake your infidelitie This is the vse then which we should make in remembring Gods former benefits Note that our saluation being for a time hid vnder hope wee may sticke to his word and promise and may be the better confirmed in it all the daies of our life By the pronoune Behold hee euidently shews that they knew by the effects that God neuer deceiued them that trusted in him nor neuer spake any thing by his Prophets in vaine for his truth was apparant to all by infallible signes and tokens Before they come forth By this clause he separates God from idols because it is he onely which knowes and foretels things to come but idols know nothing at all Now although the gods of the Gentiles often times gaue them answers when they sought vnto them yet we haue told you in the former Chapter Chap. 41.22 23. that such answers were either false or ambiguous For those that depended vpon such toies haue for the most part bin grosly deceiued as they were wel worthy and if any successe at the first hath ensued yet they were thereby as a vvombe vnto them that so they might conceiue hope of
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