our wickednesses be For if they would looke well into them truely they should easily perceiue an admirable mercie of God euen in the midst of this his seueritie which seemes so great in their eyes And to the end wee may not thinke the Lord was too rigorous towards this people let vs consider the vices which he by and by reckons vp But a question may here be demanded to wit why the Prophet should say that the people were so many waies afflicted seeing he began to prophesie as we said before vnder the reigne of Vzziah in whose time the state of the kingdome of Judah was verie quiet so that howsoeuer the kingdome of Israel sustained some losse towards the ende of Vzziah his daies yet that notwithstanding appertained nothing at all to the kingdome of Iudah For which cause the Iewes indeed thinke this to appertaine to the reigne of Iotham and not to the reigne of Vzzâ—ah Now howsoeuer their opinion seemes not to agree very well at the first blush yet is it not without some probabilitie of reason if wee shall examine the opinions of others For wee know that they haue not alwaies kept the order of time in gathering together of the prophesies And it may bee that this Sermon of Isaiah had obtained first place here for no other cause but for that it containes a summe of that doctrine which shall be handled afterwards Others thinke they escape easily away when they expound all these things of vices and not of punishments but they cannot so easily auoid that which is spoken of the burning of cities and wasting of the land If any thinke the Prophet speakes not of the present estate of the kingdome but of that which was to come and that in the person of God hee denounceth the iudgements which were at hand howsoeuer they then saw them not before their eyes I doe not greatly gainesay it Although it be very likely that the Prophet speakes of things which were knowne vnto him It is rather a certaine narration then of a thing done than a prophesie though in the verse following I confesse he shewes what the issue is which approacheth Vers 8. And the daughter of Zion shall remaine like a cottage in a vineyard like a lodge in a garden of Cucumbers and like a besieged citie HE alludes euen to that custome which is now in vse amongst vs in France namely to a little cottage which the Vinekeepers prepare when the grapes doe ripen Also he vseth another Similitude which is almost like vnto the former drawne from the manner of that nation when the seruants watched to keepe the gardens of cucumbers Afterwards in vers 9. he himselfe expounds what he meanes both by the one by the other Now the exposition may be double to wit that all the countrie should be wasted and nothing left in safetie but the citie of Ierusalem which should remaine as a cottage or that the citie it selfe should bee brought to nought The Iewes follow the first interpretation and vnderstand this place of the siege of Senacherib but I thinke it reacheth further off namely to the destructions which followed afterwards We may alâ—o referre it to the neerenes of neighbourhood which being ruinated and destroyed amongst them it could not bee auoyded but that the citie should feele great losse thereby But as I take it the true meaning of the Prophet is that the euils whereof he speakes should come euen to the citie it selfe so as it beeing consumed ruinated and brought to nothing and into derision should become like a cottage Now he calles Ierusalem the daughter of Zion by a phrase of speech vsuall in the Scriptures which intitleth some people by the name of daughter as the daughter of Babylon and Tyre for the Babylonians and Tyrians themselues Also hee rather mentioneth Zion then Ierusalem because of the dignitie of the Temple and this manner of speech also is very frequent thorowout the whole Scriptures Vers 9. Except the Lord of hosts had reserued vnto vs euen a small remnant we should haue been as Sodom and should haue been as Gomorah HEre he concludes that which he had pronounced before touching the scourges of God to wit that there should be such a ruin or rather that it is alreadie present so as by the beholding of it it might bee fitly resembled to the destruction of Sodom were it not that the Lord should pull out a few remainders as out of the midst of the fire This verse therefore confirmes that which I said erewhile where the Prophet hauing spoken of the calamities which were alreadie hapned did in briefe manner conioyne therewith the euent which should shortly ensue as if hee should haue said Suffer not your selues to be beguiled with faire words For looke what destruction hapned to Sodom and Gomorah the same should fall vpon you vnlesse the Lord in hauing compassion vpon you should reserue some few And vnto this agrees that which is said in Ieremiah Jt is the Lords mercies that wee are not consumed c. Lament 3.22 Now from hence we are to note two things First that he here denounceth an extreame ruin yet for as much as God hath to doe with his Church and elect people therefore this iudgement shall be mitigated by a particular and speciall fauour to the end the faithfull whom hee here rightly compares to small remnants may bee deliuered from the generall destruction of the whole nation Now if God hath punished the iniquities of the Iewes by such horrible chastisements doe we thinke the like wâ—ll not befall vnto vs if we partake with them in their rebellions for the Lord had consecrated this people to himselfe and had exempted them from the common condition of others And wherefore should he rather spare vs if we continue hardned in our impietie and disloyaltie But which more is what issue can wee expect in the midst of such an heape and puddle of vices whereinto men plunge themselues euery way thorowout the whole world Truly euen the same that befell to Sodom and Gomorah namely that we should be brought to nothing did not the respect which God hath to his free couenant wherein hee hath promised that his Church shall neuer perish withhold his vengeance from vs. This threatning also which is very terrible and fearefull appertaines to all those that are obstinate and desperate whose manners cannot bee reformed by any strokes of God his roddes On the other side wee are to note that which I haue alreadie touched out of Ieremiah namely that we ought to attribute it to the only mercie of God that we are not al vtterly consumed and brought to nothing For if we shall behold how great the iniquities are which do reigne in euery place and amongst all sorts of men we ought to admire Gods mercie that we see so much as one man aliue and that all haue not been cleane swept away from off the earth Thus it pleaseth the Lord to keepe his hand
had a little breathing and respite giuen them for the wicked imagin that there is a truce betweene God and them when they see no signes of his wrath likely to seaze vpon them for this cause they promise to themselues nothing but peace peace whilest the Lord suffers them to inioy ease and prosperitie Against such securitie the Prophet threatens that God is readie to execute his vengeance notwithstanding they offred their sacrifices ordinarily and renued them yeere after yeere Hence we may learne that albeit the Lord defers his chastisements and the executioÌ„ of his vengeance yet we ought not therefore to defer our repentance For what if hee spares and beares with vs for a time hath hee therefore forgotten our sins No such matter Let vs beware how we build our peace then vpon so slipperie a foundation Let vs at no hand abuse his patience and long suffring but let the same rather draw vs to repentance and to the seeking of free reconciliation with him Vers 2. But I will bring the Altar into distresse and there shall be heauinesse and sorrow and it shall be vnto mee like an Altar I Thinke that the letter Vau should bee taken here for a particle aduersatiue as if he should say Yet will I execute my iudgements vpon you and will auenge my quarrell although it seeme for a time that in thus sparing of you I am at one with you In the next place hee threatens them with sorrow and lamentation in stead of their festiual daies Some thinke the word sorrow to bee an adiectiue but I am not of their mind for it is taken in the same sense in the Lamentatiâ—ns of Ieremiah Chap. 2.5 The Prophet shewes then that the Lord will bring this Citie into such distresse that the Iewes shall well perceiue they haue not to do with men but with God so that howsoeuer the Assyrians made war vpon them yet they should know to their cost that God was their chiefe Commander and Captaine Where hee addes that it shall bee to him like Ariel it cannot agree to the Temple onlie for his meaning is that the Citie and all shall be sprinckled with the slaughter which the enemies shall make in Ierusalem which he compares to an altar whereupon beasts are slaine to be sacrificed for as oft as the wicked are destinated to destructioÌ„ the Prophets compare the same to a sacrifice In a word in that he alludes thus to the altar he affirmes that the whole Citie shall bee like Ariel because it shal ouerflow with the blood of the slaine Whence it is manifest enough that an outward profession of Gods worship together with the externall ceremonies and tokens of his fauourable presence are to little purpose vnlesse a francke and cheerefull obedience be ioyned therewith And thus in taunting the hypocrits who prophanely presented their beasts in sacrifice to God as if by such meanes they thought to appease his anger he saith that all their labour is lost for hauing polluted the Temple the Altar he telles them that none can sacrifice rightly vnto God but in killing and sacrificing those that were appointed to the slaughter thorowout the Citie as if he should say You shall be murthered and killed in euerie place He calles this sacrifice a violent slaughter by an improper phrase of speech because they refused to offer themselues willingly vnto God Vers 3. And I will besiege thee as a circle and fight against thee on a mount and will cast vp ramparts against thee BY the verbe Chaddur hee alludes to the roundnesse of a ball and signifies as much as if in our vsuall speech we should say I will compasse him about and thus shewes that they can no way escape Where it is added I will fight against thee on a mount it concernes the second meanes by which a Citie is to be taken for they vse to make incursions heere and there or to lay a standing siege Now he confirmes the doctrine of the former verse shewes that God should be the chiefe Leader in this war and that the Assyrians should vndertake nothing but by his commandement notwithstanding themselues were thrust forward with an inordinate lust and desire of reigning ouer the poore Iewes For it was verie requisite that this people should be fully perswaded that God was the author of all the calamities wherewith they were oppressed to the end they might thereby come to a narrow examination of their impieties Now the oftener wee meete with this doctrine in the holy Scriptures so much the more carefull ought wee to be in imprinting the same well in our hearts for the blessed Spirit of God is not wont to repeat one thing againe and againe without iust cause Vers 4. So shalt thou be humbled and shalt speake out of the ground and thy speech shll bee as out of the dust thy voice also shall be out of the ground like him that hath a spirit of diuination and thy talking shall whisper out of the dust HE derides the pride of the Iewes who as long as they were in prosperitie as hypocrits are wont to doe despised all admonitions and threatnings The Prophet therefore saith that they should one day be humbled to wit after their pride shall bee taken downe Not that they shall change their maners but because shame shal constraine them to turne their wonted mirth into mourning And therefore here must be a close opposition supplied for he speakes to those iolly fellowes who seemed to haue the world at will who with big lookes disdained euery one as if they had bin subiect to no God at all Nay they feared not to load him with blasphemies and iniuries and contemned his holy word This pride saith Isaiah shall be brought downe well enough and this intollerable arrogancie shall cease In the next words hee expresseth this further by a similitude saying that they shall whisper and speake as it were out of the holes of the earth For he coÌ„pares the voice of those which in times past was so loud and high to the speech of Coniurers who giue their answers out of some hollow caue digged vnder the earth mumbling out I know not what confused noyse for they speake with no distinct voice His meaning is then that these haughtie ones shall be like vnto them Some expound this as if the Prophet meant to say that their chastisement should nothing profit them but the text crosseth that sense and besides he will by and by shew that the Iewes should be brought to repentance But first of all he terrifies them to the end he may beate downe their pride because they did stoutlie rebelliouslie despise all the threatnings of the Prophets The humbling therefore whereof he speakes signifies nothing else but that they should be couered with shame in such wise that they should not dare to aduance themselues nor to vtter forth their swelling words of vanitie Vers 5. Moreouer the multitude of thy strangers shall be like small
that so they might cease to accuse God of crueltie in bringing destruction vpon them seeing the whole cause thereof was in themselues They make many turnings to escape Gods iudgement but the Prophet affirmes that hee is alwaies good to those which honour him And albeit Moses in this sense calles him a consuming fire Deut. 9.3 lest his maiestie and power should bee contemned yet whosoeuer hee be that shall draw neere vnto him with a true desire to please him he shall feele by the effects that there is nothing more sweete and amiable then his presence Though God titles himself a consuming fire lest his maiestie should be contemned yet whosoeuer drawes neere him with a desire to please him shall feel nothing so sweet as his presence At such time then as God causeth the light of his countenance to shine vpon the faithfull they haue peace with him in a good conscience whence it followes that hee is not terrible of his owne nature but we we by our peruersitie prouoke him to be such a one vnto vs. Now this is specially directed to the hypocrits who couer their villanies and secret mischiefes vnder the cloke of holinesse and thus abuse the name of the Lord to sin the more freely But our Prophet setting downe a definition of iustice by examples doth thereby more cleerly and plainly rebuke their vngodlinesse And mentions some principall actions touching the conuersation of men whereby we may easily take triall of our godlinesse For he sets before vs the duties of the second Table as he hath done often alreadie which is the best way to discouer who indeed is a religious man For as gold is tried by the fire so by a mans ordinarie cariage of himselfe may you find how he is affected in the seruice empt from all troubles but rather to be prepared to vndergo all sorts of greeuances and vexations And yet that they should know also that God cared for the kingdome of Iudah and in his good time would deliuer them out of the hands of those tyrants which held them tributaries and besieged them The estate which the Prophet heere describes is very miserable for is it not a pitifull thing to see a people of a free condition so pressed vnder such a barbarous tyrannie that all their goods must come to be praised their houses possessiōs families seruants registred Many of our times which haue not bin acquainted with these things haue yet some little taste how irkesome this seruitude is when their goods are praised to the vttermost mite and not onely their yeerely rents which are certaine but also the hope of future gaine and not mony and possessions alone but their names also are taken Such deuices there are to impose new tributes not vpon viands onely but euen vpon the smallest things Note so that tyrants rake to themselues a great part of that which the poore people can hardly beare yet all these and infinite other calamities will nothing abate the pride excesse and rebellion of men What will they be thinke you being freed from these taxes will they not easilie forget all the euils past and the fauour of God also and bee worse then euer they were before in running into all leaud and wicked behauiour It is not without cause then that the Prophet laies these things thus before his people lest after their deliuerance they should range after their lusts As if hee should say What a shame were that nay rather acknowledge the goodnesse of God who hath dealt so mercifully with you and cleaue vnto him with your whole hearts Some haue falslie imagined that Saint Paul alledgeth this place in 1. Cor. 1.20 But so he should mistake the Prophets meaning and should apply these words to a wrong sense The cause of the error grew from the word Scribe which is not taken here for a teacher For Isaiah calles him a Scribe in this place What is meant by Scribe in this place who tooke the names of men and their families and inuentories of their possessions and houses To be short hee which kept the register of all the taxes and tributes By the poiser he meanes him which receiued the imposts for hee weighed the monies which were paied in such as are our receiuers and treasurers at this day He addes yet a third sort which was the most intollerable of all to wit hee that counted the towers or chiefe houses for they made search and viewed euery house to know which were the richest that they might get the more pence out of it Tyrants haue such at command who like blood-hounds Bloodhoūds in Common wealths haue skill to hunt and smell out fat purses that so besides the ordinary taxes they may raise an extraordinary impost No doubt but the sight of such exactors was greeuous to the poore people and not without cause for they neuer left them till they had suckt their blood to the verie marow If any by this word had rather vnderstand the officers of the King himselfe who had the charge to pull downe the houses adioyning to the walles I hinder him not for following his opinion I rather think it likely that the Prophet speaks of the exactors which the conquerours set ouer them whom they had vanquished that they might the more securely hold their own as they say Vers 19. Thou shalt not see a fierce people a people of a darke speech that thou canst not perceiue and of a stammering tongue that thou canst not vnderstand SOme translate the word Noan Strong others Impudently but I verily thinke he meant to set forth the crueltie of the Assyrians which he presently declares saying There is no communication to be had with them for they speake a strange language which thou canst not perceiue For there is nothing that moues men more to mercy then an interchangeable speech by which one may take knowledge of anothers misery But if this be wanting what is left to cause an hard heart to relent Alas they know not what thou saiest and therfore thou canst looke for no more compassion from them by thy intreaties then if thou hadst to deale with wilde and sauage beasts Thus the Prophet further aggrauates the wofull estate of this people that by contraries he might let them perceiue how exceeding bountiful God was towards them when he deliuered them out of so great a feare As in another place the holy Ghost magnifies the grace of God in that hee preserued his people in Egypt albeit they vnderstood not their language Psal 81.5 Vers 20. Looke vpon Zion the Citie of our solemne feasts thine eies shall shall see Ierusalem a quiet habitation a tabernacle that cannot be remoued and the stakes thereof can neuer be taken away neither shall any of the cordes thereof be broken MAny read it in the vocatiue case Looke O Zion but it is better to reade it as I haue translated it Looke vpon Zion The Prophet propounds a promise touching the
Cedars thereof the firre trees therof and I will goe vp to the heights of his toppe and to the forrest of his fruitfull places SEe how the indignitie and spightfulnesse of this outrage is further amplified for the iniurie that is offered by a seruant is not so easilie put vp as when it is done by the master because the basenesse of the person makes the wrong euermore intollerable And therefore the proud ones of the world when they will threaten in the most despightfull sort they will brag that their wils shall be executed by their seruants and horsekeepers that they may make it knowne how basely they esteeme of those whom they purpose to mischiefe By this circumstance then the Prophet meant to shew how execrable this blasphemie was when Sennacherib was not content to vomit it out of his owne mouth but had set on his seruant Rabshekeh to make him rent the sacred name of God in peeces As touching that which is recited afterward in the person of Sennacherib some take it generally for the former victories which hee had wonne and by this meanes had subdued many nations as we haue said before but I had rather take it more particularly in referring it to this last siege For when he saw the whole land in a maner vnder his obeisance and the mountaines which inuironed all the Coūtry possessed by his souldiers he brags as if he had gotten all and threatens that hee will inioy the castels mount Libanon with his Cedars fir-trees and other commodities as if he should say Nothing shall let me to be master of all the forts of Iudah and to deale with the Country as I thinke good See how Tyrants glory that the good successes of their warres are in their owne hands although often constreined to acknowledge the fight to be dangerous Vers 25. I haue digged and drunke the waters and with the plant of my feete haue I dried all the riuers * Or of the siege closed in THis Tyrant proceeds here glorying still in his forces and threatens to bring so mightie an armie that the multitudes of his souldiers shall be able to drinke the fountaines and riuers of Iewrie drie By the riuers of the siege some vnderstand the riuer Shilo and the Cisterns which the besieged Iewes could not lose but they must forthwith perish for thirst Yet in the first member he seemes to affirme that he feares no want of water though the whole countrie were destitute of it because he hath men enow to digge pits In the second place he saith he is furnished with meanes sufficient to drie vp all the waters of the Citie thinking thus to terrifie the Iewes His meaning in a word is that Ierusalem will not be able to indure the siege nor be able to stand out long against him but must forthwith be constreined to yeeld Now when the wicked make their vants on this maner God sits in heauen whence at the last he will denounce his iust sentence against them The prophets drift in this narration For the Prophets discourse tends to informe vs of Gods iust and wonderfull iudgement against this Tyrant Vers 26. Hast thou not heard how I haue of old time made it and haue formed it long agoe And should I now bring it that it should be destroyed and laid on ruinous heapes as Cities defenced THe expositors for the most part expound this verse as if the Lord should say That this Tyrant neither hath done nor shall doe any thing but that he hath foretold by the mouth of his Prophet and thus affirmes that himselfe is the author of these things But I expound it otherwise to wit that Ierusalem shall be deliuered by Gods assistance because he is the protector of it and that his speech might haue the more weight he names not the Citie but vseth the pronoun demonstrait as if all other Cities were nothing in Gods account in comparison of this Others referre these words I haue made it to the deliuerance which depended vpon the secret counsell of God but whosoeuer shall diligentlie weigh the scope of the Prophets words will confesse that it is here spoken of Ierusalem God complained as we haue seene that he was so despightfullie blasphemed and yet in reciting the words of Senacherib he only mentioned Libanon and the quarters adioining now to shew that vnder the name of Libanus warre was proclaimed against himselfe he affirmes as in many other places that Ierusalem was founded with his hand and built at his command whence it followes that Senacherib could not ouerthrow it vnlesse he first plucked God downe from his throne This doctrine is often met withall in the Scriptures and wonderfull comfort is conteined in it vpon which the faithfull may at all times boldlie leane in all their trials and afflictions be they neuer so hard and difficult to be borne to wit that they shall euer be preserued vnder Gods protection because he hath elected them Gods argument in this place For thus stands the argument I haue made and formed the Church the saluation of it shall stand for euer Phil. 1.6 because I will not leaue the worke that I haue begun vnfinished but will bring it vnto perfection In a word the Lord testifies that he will goe on with his worke and will preserue it because it concernes his owne honor and our saluation Moreouer he is called the former of his Church in another sense then that in which he is said to be the Creator of heauen and earth for we are his peculiar workmanship saith S. Paul being reformed by his Spirit Ephes 1.10 of which point we haue spoken heretofore in other places This worke therefore of all others is the most excellent yea aboue the creation of the whole world Be it farre from any man therefore to affirme that he was incorporated into the Church by his owne power or industrie for it is not without cause that we are called his workemanship Ephe. 2.10 But it may be demanded why the Lord saith he formed Ierusalem long agoe Quest for there were many Cities more ancient then it I answere Ans that this ought not to be referred to the outward forme or building but to the eternall decree of God according to which he had chosen this Citie for his dwelling place For albeit it was then only said when the Arke was made This is my rest here will I dwell Psal 132.14 And by Moses I will come vnto thee into the place wherein I shall put the remembrance of my name and I will blesse thee Exod. 20.24 yet had God long before ordeined it For we were chosen before the foundations of the world were laid as S. Paul teacheth Ephes 1.4 And S. Iames saith That we were begotten by the word of truth that we might be the first fruites of his creatures Iam. 1.18 He will then conserue vs aboue all his creatures and will neuer suffer vs to perish Now as Christ is
in Gods presence but digge themselues hiding places that they may flatter themselues without checke or controle To the end then that they might no more deceiue themselues with the sweete deceits of lying vanities the Prophet summons them before Gods iudgement seat and grants indeed that they florish in appearance as long as they keep themselues a great way oâ—f from the presence of Gods Maiestie but let the Lord beginne once to blow vpon them their all their beautie and strength shall forthwith vanish into smoke He seemes to attribute an office to the Spirit of God Obiect which is not very fitting vnto it for it is his propertie to 〈◊〉 the face of the earth as on the other siâ—â—â— he withdraw himselfe neuer so little al things fall to nothing Psal 104. And Isaiah affirmes here the cleane contrarie Some may thinke then that one Prophet contradicts another Ans But there is no absurditie in it to say that all things are renued by the vertue of the holy Ghost And againe that the same Spirit should consume those things which seemed very glorious before For we haue no being but in God and to beginne to be something in him wee must first of all bâ— conuinced of our vanitie that we may the better acknowledge it The Lord therefore bloâ—es vpon vs to teach vs that in our selues wee are nothing Now to the end all might know that the Prophet spake not of strangers but of that people which gloried much in the name of God he addes that the people is graffe â—or the Iewes thought themselues more worâ—â—â—nd excellent then any other nation and therefore that they of all others ought to be separated from the common sort of men Hee speakes to them then properlie and expreslie to the end they might attribute nothing vnto themselues aboue others as if he should say You shall shew your selues very discreet and wise if in considering your owne pouertie and basenes you shall reiect all vaine confidence In a word the Prophet hauing spoken of comfort in the first verse hee now shewes how men ought to be prepared to receiue it In the first verse the Prophet mentioned some consolation now he shewes them the meanes how to be prepared to receiue it but they are no way fit to receiue it vnlesse they be first brought to nothing Our hardnes of heart then must be softned our high and prowd conceits must be brought low our glorie turned into shame of face and our hearts tamed and humbled if with fruit we will receiue the consolations which the Prophets shall bring vs by the commandement of the Lord. Vers 8. The grasse withereth the floure fadeth but the word of our God shall stand for euer THis repetition is added once againe to bring all the glorie of prowd flesh vnto nothing With matter of humiliation the Prophet mingleth matter of consolation it also therewithall conteines an excellent consolation to wit that the Lord hauing humbled his seruants forthwith giues them matter of ioy and gladnes This is the order of the text then The grasse withers but the word of the Lord indures for euer This only consolation is sufficient namely that the word of God is made the ground of our comfort Gods word the ground of our comfort as if God himselfe should reach out his hand to lift vs vp after he hath manifested to vs how emptie and destitute wee are of all good things and how perishable and transitorie our flesh is We then are fraile and fading as the flower but the word of the Lord is firme and eternall To be short that life which is wanting in vs is offred vs elsewhere The whole summe of the Gospell The summe of the Gospel is heere comprehended in few words for it consists in the knowledge of our miserie pouertie and vanitie that being humbled in good earnest we might haue our recourse vnto God by whose only grace we shall be whollie restored Let not such then as are acquainted with their wofull condition by nature be therefore out of heart Our base estate must not put vs vtterlie out of heart for the word of the Lord is set before them which is able to build them vp and to giue them strong consolation Moreouer wee are here taught to seeke consolation no where else but in eternitie which is only to be found in God and in none other for there is no stabilitie in earth or earthlie things No stabilitie in earth or earthly things What madnes is it then to place our happines in present things which wee see consume like smoke He therefore much deceiues himselfe which thinks he can meete with true felicitie till he be come vnto God who is therfore called the eternall in holy Scriptures because we might know that life flowes from him into vs yea he hath adopted vs for his children on this condition that we may partake with him in his immortalitie But all this shall profit vs very little vnlesse we be shewed the way how to attaine it The way how to attaine true felicitie the word therefore comes betweene from which we must not turne an haires breadth For if we wander and stray from it we shall be intangled in such wonderfull laborynths that we shall neuer know how to get out Now he saith the word endures for euer not only in it selfe but in vs also which we ought diligentlie to obserue because without this addition we should neuer be able to attaine any sound consolation And S. Peter a faithfull expositor of this place applies it vnto vs in saying that we are regenerated by this incorruptible seed yea by this word which saith he is preached amoÌ„g you 1. Pet. 1.23 whence we gather as I touched a little before that life is prepared for the dead which shall earnestlie draw neere to this fountaine set open vnto them for that power which is hidden in God is manifested vnto vs by this word Vers 9. O Zion that bringest good tidings get thee vp into the hie mountaine O Ierusalem that bringest good tidings lift vp thy voice with strength lift it vp be not afraid say vnto the Cities of Iudah Behold your God HE goes on still with the same argument The Lord promised before that he would send Prophets which should publish the promises to comfort this desolate and sorrowfull people now he commands that this consolation be spread further because he meanes that his grace shall be shed forth vpon the whole land of Iudeah He gaue hope of these ioyfull tidings to Ierusalem and Zion before now his purpose is that this voice should sound forth and ring throughout all the rest of the Cities for which purpose he commands them to lift vp the voice and to publish it in the high mountaine Now howsoeuer it be true that by the names of Zion and Ierusalem one and the same is to be vnderstood yet the repetition is diligentlie to be marked For the
shall be The same argument still prosesecuted when those that persecuted or despised the Church shall come to prostrate themselues humbly before her feete and with their whole hearts shall submit themselues to her seruice By the children of those that afflicted her hee meanes the tyrants and persecuters which vexed her Now this was partly accomplished when the Iewes returned into their country But this returne was but an obscure shadow of that deliuerance which wee haue obtained by Christ Thus these things then were truly accomplished vnder Christs kingdome yet so that we must wait for the perfect consummation thereof till his second comming as in another place before we haue noted But will some say Quest is not this honor whereof the Prophet speakes too excessiue and greater then of right belongs to the Church For to bow and fall downe vpon the ground are such signes of honour which no mortall man ought to accept of I answer Ans that this honor is not made to the members but to the head which is Christ This honor not done to the Church but to the head Christ who is worshipped in the Church and those who hated and persecuted him before come now to do him this reuerence Now we say that Christ is adored in the Church not according to the Popish opinion who thinke they indeed worship Christ whilst they kneele before that Romane Idoll The Romane Idoll to kisse his pantable Those in fauor of whom this is affirmed hate and reiect such a doctrine They only honor Christ then who obey his voice as also the Prophet saith that the strangers which were out of the Church should willingly submit themselues to yeeld obedience vnto Christ whose Maiestie shines in the doctrine which himselfe administers by the seruice of men And shall call thee c. The Church was adorned with this title heretofore but it was in a maner defaced when the Citie was destroyed the Temple raced and the people led away captiue Ierusalem was no more the same neither was there ought to be seene in her but an horrible wast and yet he promiseth that she shall be so restored that all shall acknowledge her for the Citie of the Lord. Zion of the c. Afterwards he speakes of the Temple to signifie vnto vs that this dignitie is attributed to Ierusalem in regard of the Temple that is to say for the seruice of Gods sake which was there established Vers 15. Whereas thou hast bin forsaken and hated so that no man went by thee I will make thee an eternall glorie and a ioy from generation to generation THe Prophet had an eie to that middle time which alreadie approched for a little after his death the people were driuen out of their heritage and led away captiue so as all thought that the Iewes had bin for euer rooted out That this thought then might not arise in the minds of the faithfull whereby they were in danger to fall into despaire and say We are vndone there is no way left how to remedie these so exâ—reame miseries neither are we euer to expect a better condition he on the contrarie shewes that these sore calamities can not let God to restore them againe For howsoeuer for a time they were after a sort forsaken when the Lord thus corrected them yet was it no masterie for him to set them in a more happie and better estate then the former If any obiect Obiect that this magnificence of the Church was of no long continuance the answere Ans is soone made For howsoeuer the people were diuerslie afflicted after their returne home and that the Christian Church also did not long hold her excellencie yet is all that which the Prophet foretold accomplished for Christes glorie shines forth from vnder the crosse Christes glorie shines Vnder the crosse so as Gods name remâ— nes and a people also that calles vpon his name by faith Vse Besides we are to note that our owne vnthankfulnes hinders vs from receiuing the fruit of these promises because we breake off the course of Gods working by our infidelitie and by our owne frowardnes wee lose the profit which wee might reape from the same To conclude we are alwaies to remember that which I haue so often told you namely That the Prophet speakes not of yeeres heere or of a few daies but comprehends the whole course of our redemption from the end of the captiuitie vntill the publishing of the Gospell and so successiuely till he shall giue vp the kingdome to God his Father Vers 16. Thou shalt also suck the milke of the Gentiles and shalt suck the breasts of the Kings and thou shalt know that I the Lord am thy sauiour and thy redeemer the mightie one of Iaakob HE speakes of the spreading forth of the Church But it was necessarie that one and the same thing should be often repeated in regard it seemed incredible that the Church of God being now brought to so low an ebbe should euer be raised or spread ouer the whole world for her condition was lamentable but in the end she was rebuilt againe to the astonishment of all and that by a small remnant as a brand recouered out of the fire and the seed thereof was scattered farre and wide thorow all the quarters of the world And therefore it is as much as if he had said Though thou beest now inclosed within strait and very narrow bounds and hast nothing in common with the Gentiles yet so it is that thou shalt receiue from them much fruites in abundance By milke and breasts he meanes nothing else but that seruice and obedience which the Gentiles should render to the Church to nourish her ofspring For hauing sâ—id before that of an handfull should proceed an infinite number of children now he prouides milke to suckle them with vntill they be come of sufficient age And he expresly speakes of Kings in regard it was the harder to be beleeued And thus Kings by the way are admonished of their duties Kings admonished of their duties who if they will discharge the same as they ought then must they be seruants of the Church otherwise the Lord will call them to account for it and we know what Dauid pronounceth in the second Psalme verse 10.11 But wee must note after what maner the Church shall suck the milke and the breasts of the Gentiles For she is not permitted whollie to draw in vnto her selfe all the abilities and riches of the world but only thereby to preserue her owne estate in safetie For can any thing in the world be more contrarie to the nature of the Church then to be an insatiable gulph No 〈◊〉 mo e â—â—â—trarie to the nature of the true Church then to become an insatiable gulph swallowing vp into her belly whatsoeuer she may come by These things therefore must be referred to the spirituall estate of the Church namely that by meanes hereof God may be purely
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
speake the language of Canaan and shall sweare by the Lord of hosts one shall be called the Citie of destruction HAuing threatned the Egyptians and laid forth the cause of Gods iudgements he now comforts them and promiseth them mercie for he shewes that all of them in a maner shall be restored and shall recouer a prosperous and florishing estate againe For of sixe Cities saith he fiue shall be saued so as one only shall perish He had before threatned an horrible iudgement to fall vpon the whole kingdome so as if any shall consider the former prophesie well he can comprehend nothing therein but a state vtterlie past recouerie He promiseth then that they shall be restored by a speciall fauour of God So that this is to be taken as an increase of the Churches restauration or as a full measure of Gods grace after the redeemer is sent The manner of speech is somewhat obscure but if we examine it well there is little or no difficultie at all in the sense For his meaning is that the sixt part of the Cities shall onely perish and that the rest shall continue safe The most difficultie is in the word Haheres some reade it Hacheres that is to say of the Sunne but they deceiue themselues by taking one letter for another Those who expound it of the Sunne thinke that the Prophet spake of Heliopolis but it sutes not well with the scope of the text because hee not onely promiseth that fiue Cities shall bee restored for that had been no great matter but saith in generall that of sixe townes or cities fiue shall remaine vntouched and doubtlesse there were manie Cities in Egypt I let passe the fables of the old writers and of those who haue affirmed that it contained twenty thousand Cities Yet it must not be denied but there were a great number in a Country so renowned and well peopled in a Kingdome that florished as it did and was so frequented and in so sweete and well tempered an aire Let vs put the case then that there were a thousand Cities or a few more Hee saith that the sixt part only shall perish and that the rest shall be restored so as the number of the destroyed shall bee little in comparison Now it appeares sufficiently by that which followes anon after that this restauration is to be vnderstood of the worship and seruice of God By the word lip hee vnderstands the tongue taking a part for the whole meaning thereby to shew the agreement that the Egyptians should haue with the people of God and the faith whereby they should make profession of his name By the tongue hee also notes out by a figuratiue maner of speech a confession For in regard there was but one tongue onely which acknowledged and called vpon the true God to wit of this people that dwelt in the land of Canaan it thereby appeares sufficiently that by this word tongue we must also vnderstand their consent in religion To speake the same or diuers language whereby either agreement or discord are signified are phrases of speech very frequent in the Scripture But let vs obserue that euery consent is not sufficient for example if men should agree together to retaine a worship of their owne deuising and approbation ought they not to come and consent to that truth which was reuealed to the fathers Neither doth he onely say that the Egyptians should speak one and the same language but the language of Canaan for they were to change their speech to vse that which Gold had sanctified not that the pronunciation of this language was more holy but it is commended because it containes the doctrine of truth We are to obserue this diligently to the end wee may learne the true manner of consenting We ought to labour for a â—onsent in religion alwaies prouided that the condition be good We ought to seek agreement by al means but let vs beware that the coÌ„ditions be good whereby it is procured for it is not lawfull to seeke a meane betweene both as the destroyers of true religion doe which yet would be taken for makers of pacifications Away with such light and double tongues let the truth be retained which hath no other foundation but the word of God Let them that draw neere to it speake with vs and whosoeuer falsifieth that let him auoid and chuse a language fitting his owne humour but let vs continue firme and constant in this trueth The Egyptians then cannot speake the language of Canaan vnlesse they first of all forsake their owne that is to say all superstitions Some refer this to Ptolemeus his time but without any good ground because wee may gather from the verses following that the Prophet speakes of the pure religion and true worship of God And first of all vnder the figure Synecdoche hee teacheth that the speech shall be holy taking one onely kinde thereof to wit that they shall professe themselues to be Gods seruants by swearing by his name It may be read They shall sweare in the Lord or by the Lord because the letter Lamed often signifies By. If we reade it In the Lord the sense will be that they should promise to obey him and that with a solemne oath as when a nation takes an oath of alleageance to their Prince And it is all one as if he had said they shall submit themselues vnder the power of God and yeelde themselues vnder his gouernment But in regard the other reading is more generally receiued I also the more willingly allow of it For seeing an oath is a part of Gods worship the whole is hereby signified by taking a part for the whole To sweare also by the name of God is often taken to beare witnesse that hee is the true God His meaning is in a word that they shall foundly giue their names to Christ If faith in the heart bring not forth an open profession it will surely proue but a cold opinion in stead of faith Hence we may gather that wee must make an open profession of our faith if we meane to yeeld God his true seruice and if any will keepe his faith shut vp in his heart such a one shall be sure to haue but a cold opinion in stead of faith because true faith brings forth a franke confession and so inflames vs inwardly that we shall neither will nor chuse but make that knowne to others which we carry in the closet of our hearts Euery knee shall bow before mee and euerie tongue shall sweare by my name saith the Lord Isai 45.23 Where faith is then there ought also to be the outward worship the confession of the mouth Rom. 10.9.10 Holy things must not be applied to profaâ—e vses Wee must in like manner obserue that the things which appertaine to Gods seruice ought not to be applied to profane vses it is the profanation of an oath then to sweare by any other thing then by the Lord. For
her Therefore in seeing the Church so many waies and with such diuers calamities afflicted at this day and an infinit number of soules to perish whom Iesus Christ hath redeemed with his pretious blood must we not needs be cruell and barbarous if we be moued with no sorrow at all Especiallie the Ministers of the word ought to be thorowlie touched with the feeling of this sorrow for as they are held for the watchmen and therefore can see further off so also ought they to sigh when they perceiue the signes of a scattering of the sheepe to be at hand Now the Prophets publike teares serued as we haue said to breake the hearts of the people for he had to doe with men of such obstinacie as could not easilie be brought to lament There is a place almost like vnto this in Ieremiah where he bewailes the destruction and scattering of the people saying that his soule fainted with sorrow Iere. 4.31 And in another place Who will graunt that my head might be filled with waters and that mine eies might be a fountaine of teares to weepe day and night for the slaine of the daughter of my people Iere. 9.1 Iere. 9.1 When the Prophets perceiued they labored in vaine to breake the hard hearts of this people surely they could not chuse but be ouerwhelmed with griefe and sorrow and therefore they indeuored by all meanes to mollifie y◠hearts of the obstinate that if it were possible they might be bowed and brought back againe into the right way Vers 5. For it is a day of trouble and of ruin and of perplexitie by the Lord of hosts in the valley of vision breaking downe the Citie and a crying vnto the mountaines HE againe signifies that the Lord is the Author of this fearefull iudgement Though it be often told vs that God is the author of our afflictiōs yet we forget it when we should put this knowledge in practise and to the end the Iewes might not gaze heere and there wondring that the enemies should get the vpper hand he tels them plainely that they fight against God himselfe Now albeit we often meete with this doctrine in the holie Scriptures yet notwithstanding it is no way superfluous neither can it be so often repeated but we forget it when we are to practise it thence it is that we humble not our selues before our Iudge but cast our eyes rather vpon men and externall meanes then vpon God who would easilie remedie our euils By day he meanes a time prefixed according to the vsuall prase of the Scripture because it seemes that God yeelds ouer his right for a time when he winkes at mens wickednesse but he forthwith recouers it againe in that season that himselfe hath appointed Now it is not for nought that he names the valley of vision againe for the Iewes thought themselues secured from all dangers because it pleased God to inlighten them by his word But because they did vnthankfully reiect the doctrine thereof it was but a vaine confidence to thinke the bare inioying of it should any way profit them for the Lord not onely punisheth the infidelitie of those that are out of the Church but that also of the Church it selfe Nay rather he begins to manifest his anger against it first for he will not indure to haue his graces abused nor that men should boast of his titles in vaine That which is added touching The cry of the mountaine it may be referred to God to the Caldeans and to those also which fled because the vanquishers raised vp a cry to augment the terrour but the vanquished either cried for mercie and fidelitie or else testified their sorrow by teares weepings The singular number may also be takē for the plurall or else it is meant of that side of the Citie in which the Temple was built Both expositions agree to the text and there is no great difference whether we say That the enemies cried from the mountaine of Zion to incourage one another or that their cry was heard of the neighbour mountaines when they pilled and destroyed the Citie or that the citizens themselues made their lamentations sound to the mountaines which inuironed the plaine of Iordan Vers 6. And Elam bare the quiuer in a mans chariot with horsemen and Kir vncouered the shield THe expositours are of opinion that this is a continued speech that the Prophet denounceth the same iudgement against the Iewes that he had done before But when I consider all things aduisedly I am enforced to bee of the contrarie opinion for I thinke the Prophet vpbraides the Iewes with their obstinacie and rebellion See the exposition of the eleuenth verse for that giues light to this for that they repented not albeit the Lord had chastised them and thus he repeates the historie of the time past to put them in remembrance that God his chastisements had done them no good Thus should these things bee distinguished from the former In the other verses he foretold what should happen to the Iewes but now he shewes that they are iustly punished and that they haue deserued these violent blowes wherewithall the Lord smites them For hee had called them to repentance not onely by his word but also by most wofull effects yet had they shewed none amendement at all notwithstanding that their wealth was wasted and the Kingdome weakened but proudly persisted in their rebellion There remained nothing thē but that the Lord should bring heauie iudgements vpon them seeing they thus persisted in their obstinacy and rebellion Now I haue translated this Hebrew coniunction Vau by way of opposition it being often taken in this sense Those who thinke the Prophet threatens in the time to come retaine the proper sense as if the Prophet hauing made mention of God should by and by adde the executioners of his vengeance But I haue already shewed what exposition I haue approued and it shall appeare hereafter by the course of the text that mine opinion is not without good reason In that hee names the Elamits and the Kirenians it agrees better as I take it to the Assyrians then to the Babylonians For although these nations did neuer make war vpon the Iewes by their owne instinct yet is it very likely that they were in wages with the King of Assyria and occupied a place in his host when he besieged Ierusalem Now we haue said alreadie that by the Elamits are meant the Esterne people and vnder the name of Kir it is certaine that the Prophet comprehends the Kirenians And because they bare shields he saith they discouered them because they drew them forth of their cases when they entred into the battell Whereas some translate In the chariot of horsemen I reiect it not yet had I rather render the words of the Prophet word for word for I thinke he meanes a chariot of warre They vsed then two sorts of chariots one serued to beare the baggage and the other to
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
restauratioÌ„ of the Church A promise touching the restauration of the church of which the faithful were to make speciall account for if the Church shake or fall where is their prosperitie But he shewes that she shall be in such wise restored that he sets the thing euen before their eyes The Prophets are wont to speake of things to come as if they were already accomplished whereas indeed he speakes of a thing to come And this he doth that his words might be the more effectuall As if he should say Thou shalt see Zion restored and Ierusalem florishing yet once againe And albeit you now see all things confused and on an vproare so as you thinke Zion is laid in the dust yet euen in Zion shall you haue a safe and quiet dwelling place In calling it a Citie of solemnities he shewes wherein the restauration of Zion did chiefly consist Wherein the restauration of Zion chiefly consisted to wit because the people flocked thither to heare the law to renue their couenant with God to call vpon his name and to offer sacrifices for when they were depriued of these things they were as sheep scattered without a shepheard or as a bodie separate from the head in a word as a people vndone and depriued of all ioy And therefore the captiues in Babylon sorrow for nothing so much as that they were banished from Zion and could not inioy the comforts which there they were wont to finde Psal 137.5 It also appeares plainlie enough by many places that it hath bin the chiefe complaint of all the faithfull Moreouer he calles Zion a Citie because it stood in the midst of the Citie and it is also called the citie of Dauid The compasse of the whole Citie of Ierusalem was very large for there was a double wall as we haue shewed you heretofore which is to be seene also in many other Cities Note we here that in the restauration of the Church consists the fulnes of all blessings In the restauration of the church consists the fulnes of all blessings as the only blisse which we are to desire and wish for all other benefits abound they neuer so much waÌ„t we this are nothing as on the contrarie enioy we this we enioy all things for we can no way be miserable as long as Ierusalem that is to say the Church florisheth But when doth she florish When God sits as chiefe in our assemblies and when we couenant in his name to cleaue vnto him for euer The vnbeleeuers are forward to crowne themselues as it were with the title of Gods name as if their assemblies were gathered vnder his ensigne but all is hypocrisie For though they draw neere to him with their mouthes yet their hearts are farre off from him neither will they haue him nor his lawes to beare sway amongst them in any thing In the next place Isaiah saith that the faithfull which a long time had been tost to and fro with many tempests should now at the last haue a sure and quiet abode in the Church of God But howsoeuer the people had some small taste hereof vnder Hezekias yet the full accomplishmeÌ„t therof is performed in Christ only What maner of peace and quietnes it is which the faithfull inioy in this world vnderstand me not that euer since Gods children haue had safe and quiet dwelling in this world No this rest is now hidden for wee are faine to wander and stray vp and downe here and are driuen many times to shift from post to piller without any certaine abode tost with diuers tempests and whirlewinds we are on euery side assailed with infinit enemies and yet these combates must we suffer so as we can hardlie get so much as a minutes rest here Thinke not then that God promiseth such a peace as carnall sense can comprehend No we must diue into the deepest thoughts of our hearts reformed by the holy Ghost in righteousnes and holines if we will enioy this peace which passeth vnderstanding as Paul saith Phil. 4.7 This peace shall we be sure to enioy as the Lords gift if we remaine in the true Church By tabernacle and cords he fitlie and aptlie describes the condition of the Church For he might haue called it a citie well founded but he calles it a Tabernacle The Church rather called a Tabernacle then a Citie or Tent which is apt in an instant to be remoued from place to place To teach vs that although the estate of the Church seeme to haue little stabilitie in it and is subiect to many changes yet that she shall stand steadie and vnmoueable for all that she shal stand against all stormes and tempests Though the Church in this world be subiect to many changes as the Moone yet shall she stand vnmoueable against all stormes and tempests whatsoeuer as is proued in the verse following against all the furie of enemies although we thinke it vnpossible and can no way comprehend the reason of it Faith alone is it that can make things so repugnant to agree together to wit that there is safer dwelling in a sillie tent then in the strongest Castles in the whole world With this buckler must we beare off Satans blowes which otherwise would shake and shiuer vs to pieces as oft as we see the Church not a little tottering only but caried cleane away as with a whirlewind now hither now thither Who would thinke there were any saftie or place of rest to be looked for in these tempestuous whirleings But because the Lord will not haue his seruants altogether hampered in the things of this life that they may depend wholly vpon him this promised protection of his ought to be more esteemed of vs then thousands of other stayes besides Vers 21. For surely there the mightie Lord will be vnto vs as a place of floods and broad riuers whereby shall passe no ship with oares neither shall great ship passe thereby THe two particles Chi and Im stand often for a double affirmation but they are put here for expositiues we may also translate For if but I willinglie retaine that which is clearest Well the Prophet giues a reason why the Church which resembles a restlesse pauilion is notwithstaÌ„ding steadier then Cities well founded to wit because her Lord the Almightie is in the midâ—es of her for so she shall not be shaken as is said Psal 46.5 Separate God froÌ„ the Church once and she will fall of her selfe though no man put his least finger to it For wherof doth she consist but of a sort of poore weake and fraile creatures yea the frailest of all others But wheÌ„ God dwels in the midst of vs then he susteines and beares vp this feeble and weake nature and is to vs as a strong rampart deepe trenches yea euen as walles and riuers which compasse in a Citie round about Now the Prophet had respect to the situation of Ierusalem which had nought else but a little
impudencie and with an open throat as it were Vers 10. Thus shall ye speake to Hezekiah King of Iudah saying Let not thy God deceiue thee in whom thou trustest saying Ierusalem shall not be giuen into the hand of the King of Ashur WHat an horrible blasphemie is this He accuseth God to be a lier and a deceiuer as if he plaid fast and loose with those that put their trust in him For take away his truth from him and what remaines That is the thing he most esteemes But he drew these words out from the mouth of this miscreant who before seemed to reuerence some god It is not long you see then but he discouers himselfe to the full Whereas he saith in the person of God that Ierusalem shall not be giuen Some do thence coniecture that the traytor Shebna had informed the king of Ashur of Isaiahs prophesie and the words doe sound somewhat that way but there is no neede of any such coniectures for the Assyrian knew well enough that Hezekiah trusted in God The promises made to Dauid and so consequeÌ„tly vnto him were not vnknowne This is my rest here will I dwell for euer for I haue a delight therein Psal 132.14 Not that this tyrant studied the prophecies to profite by them but they were manifestly knowne to all yea that the Iewes did wonderfully glorie in them and often boasted of Gods helpe and protection against their enemies This tyrant opposeth his blasphemies against the promises Let not thy God deceiue thee and thus he flies in Gods face as it were as if hee had been too weake to defend Ierusalem and as if himselfe was not onely stronger then all men whatsoeuer but also stronger then the Lord of hosts He goes about to proue this by examples He first had vanquished other nations which worshipped other gods Secondly he takes an argument from the power of his predecessors They were stronger then the gods of the nations but I am more mightie then they by many degrees therefore the God of Israel shall not stand before me Tyrants grow proud by hauing good successes See how the wicked are wont to grow more and more in their ouerweening by hauing good successes so as they euen forget that they are men For they not onely attribute a diuine maiestie vnto themselues but thinke they are a degree aboue that also Which more is when they haue reiected all difference betweene good and euill Tyrants glory in their shame they take pleasure in doing mischiefe they glory in the sinnes of their ancestors and thinke themselues no small fooles in that they came of such theeues and robbers For he that shall note the rising of these Monarks well it often falles out that he which is growne the mightiest may well bee called the rich sonne of a great theefe A rich sonne of a great theefe This tyrant cares not whether it were by right or wrong that his predecessours conquered so many Countries for such neuer respect equitie when they meane to make themselues great let them haue the stronger side and then it is no matter by what meanes they come by it iustly or vniustly all is one so they haue it all is fish that comes to net as they thinke The saying of a Poet. They put in practise the saying of a certaine Poet If a man will bee wicked let him get might that he may be so This vice hath not raigned in one age onely but wee feele by experience that it hath the full swindge now more then euer heeretofore Vers 11. Behold thou hast heard what the Kings of Ashur haue done to all lands in destroying them and shalt thou be deliuered WEe must here note a double comparison for he compares Hezekias to other Kings of Iudah his predecessors which were more mightie then hee and yet were ouercome by the Kings of Assyria But Sennacherib on the contrary being more mightie then any of the rest proudly aduanceth himselfe it followes then that Hezekias is not able to resist him The other comparison is of the Kings of Assyria and Sennacherib himselfe with the idols of the Gentiles Vers 12. If the idols then could not protect the people which honoured them it thereupon followes that the God of Israel is no more able then they to saue his people But when we read here how sharply the faith of Hezekias was assailed by these wonderfull tentations let vs furnish our selues with the like artillerie and prepare our selues to the fight Yea whilest time lasts let vs carefully store our selues that we may constantly and couragiously resist when the like danger shall approch If Satan obiect vnto vs the ruin of many nations We must buckle our spirituall armour about vs to resist temptations before they come Wee must distinguish betweene infidels and our selues let vs distinguish our condition from theirs for albeit we are indeed subiect to the same calamities yet we haue sure promises touching our saluation which the others had not Vers 12. Haue the gods of the nations deliuered them which my fathers haue destroyed as Gozan and Haran and Rezeph and the children of Eden which were at Telasser 13. Where is the King of Hamath and the King of Arpad and the King of the Cities of Sepharuaim Henah and Iuah MEntion is made of Gozan in 2. King 17.6 And thence we may garher that it was a Citie of the Medes although others affirme that it was situated in another Country but it sufficeth that it stood eastward from Iudeah Touching Charan it is often mentioned in the Scriptures Plinie Plinie saith it was a Citie of Arabia but it is commonly placed in Mesopotamia Which is confirmed by Abrahams voyage who came thence with his father when he departed out of Caldea Gen. 11.31 Act. 7.4 The prophane Historiographers call it Charras in the plurall number and say that Crassus and his sonnes were slaine there Vers 14. So Hezekias tooke the letter of the hand of the messenger and read it and he went vp into the house of the Lord and Hezekias spread it before the Lord. THe Prophet now shewes what refuge Hezekias fled vnto in his great affliction to wit he went forthwith into the Temple to bewaile his misery which hee could not remeadie before the Lord and to discharge his cares and sorrowes into Gods bosome For it was no confused or disordered complaint but by praiers teares he meant to bow the Lord to his request that hee might yeeld him succour By this example we are taught The onely way to escape out of tâ—ouble that there is no easier way to wade out of our calamities when they presse vs then by casting our burthen vpon the Lord for all comforts besides shall doe vs more hurt then good if this be wanting He spreads not the letters before the Lord as if he had been ignorant of them but God is well pleased we should deale thus with him therein applying himselfe to
his power The matter in outward appearāce was incredible as we haue said for there were many impediments on euery side and helpes none at all Thus God manifests then that the loue he beares to his Church is such that it shall be no hard matter with him to worke extraordinarily for the maintenance of it Hee vsed the like phrase of speech in Chap. 9.7 Vers 33. Therefore thus saith the Lord concerning the King of Ashur Hee shall not enter into this Citie nor shoote an arrowe there nor come before it with shield nor cast a mount against it NOw he comes to the deliuerance whereof he spake before for first God promised to driue away Sennacherib vers 29. secondly hee promiseth to furnish the people with necessarie foode albeit the Country was pilled and wasted vers 30. Lastly that he will cause this small remnant to increase into an infinite multitude vers 31.32 Now hauing spoken of the two last points he returnes againe to the first because without it the other twaine had been little to purpose to wit vnlesse the people had bin deliuered out of the hands of this Tyrant God therefore promiseth that himselfe will stand as a brasen wall to keepe him from entring in vpon them yea he wouid so preuent him that he should not so much as come neere to assaile them at all For he saith the enemies shall not shoote an arrow there I thinke the word Sollah should be taken here for a crosse-bow or other instrument of war with which they shot darts rather then for a mount for mounts cannot be cast Vers 34. By the same way hee came shall he returne and not come into this Citie saith the Lord. WEe haue said before that to returne by the same vva◠signifies I◠s'en est retourné come il est venu To goe his way without performing any thing as wee vse to say in our common prouerbe Hee went as wise as he came when one returnes without doing that which he came for and is preuented in all his enterprises To confirme this he addes that the Lord hath said it For no sooner hath he which cannot lie spoken but we ought forthwith to receiue and imbrace his word and that no lesse then if all impediments being taken away we saw the effect by and by to take place Vers 35. For I will defend this Citie to saue it for mine owne sake and for my seruant Dauids sake THis is the confirmation of the former sentence why Sennacherib shall not come into Ierusalem to wit because the Lord is her protector The Prophet here then commands Hezekiah and all the people to turne their eies towards God in regard the sight of this Tyrant was so terrible vnto them that they could doe nothing but tremble As when we at this day should consider the power of our enemies it would make vs quake for feare in so much that there should rest scarsly one dram of hope in vs but we must notwithstanding looke directly vp vnto God and lay hold vpon his promises and to fense our selues with them as with a shield It is to him to him alone I say that we must turne our eies seeing he hath power enough in himselfe for vs to represse the power of mortall man For this promise must not be restrained to Hezechias his time onely This promise must not be restrained to Hezekias his time onely but to ours also but it extends it selfe to all ages And yet the Prophets words haue a more ample sense for he affirmes that God himselfe is the protector and keeper of the Citie because he had taken it into his custodie Thence therefor◠he concludes that it must needes be out of danger because his defence is all-sufficient When he saith he will do it for his own sake he thereby brings Hezekias and all the people to the consideration of the free couenant The Iewes had been often rebuked and that very sharply yet did they not cease euen of set purpose to prouoke the wrath of God against them in which regard they not onely deserued to be left to themselues in the time of need but that he should inflict vpon them euident signes of his fearefull wrath and indignatiō That despaire might be preuented then hee teacheth them that God will bee their defence not that hee findes the cause thereof in them Ezek 31.32 but because he respects his own name Why so First that his word might stand fast which was that hee would neuer cast off the posteritie of Abraham which hee had adopted nor abolish his worshippe nor put out the remembrance of his name though the Sanctuarie should be destroied secondly lest hee should expose his name to the blasphemies scornes of the heathen There is therefore a secret rebuke included here which this people deserued to be galled withall and that iustlie for Hezekias no doubt had more adoe to quiet and still the Iewes from their murmurings then to chase away the enemie for they tooke on no lesse then if all had been lost We must not thinke then that God had respect to the deserts of the people or to any other particular cause but solely to his owne glorie For wee must supplie a close antithesis here which is expressed by Ezechiel I do not this for your sakes O house of Israel but for mine holy names sake Ezech. 36.22 What refuge we are to flee to in the conscience of our vnworthines Now seeing the same reason holds still in respect of vs let vs boldlie oppose this buckler against all our sinnes Lord although we are worthie by thy iust iudgements of a thousand deaths yet be thou pleased to accept of thine owne free mercie and goodnes to keep thy promise with vs. I grant that hypocrites gaine nothing by this that God is said to be the perpetuall protector of his Church but vnto this rock must all the faithfull learne to flee for refuge though they come emptie handed of any thing of their owne to appease his wrath withall for he will neuer suffer his Church to perish because he hath built and established it with a purpose to keepe it but the cause that moues him to doe it is nothing else but his owne free and infinit loues sake Furthermore it is diligentlie to be noted when he addes for Dauid my seruants sake for albeit it had been sufficient for God to haue sought the cause of our saluation only in his free and vndeserued loue which he beares to his people yet it is not without cause that he placeth a most certaine pledge of it in Dauid in whose hand he had renued the couenant promising to be his father Neither doth the Prophet propound him here as a priuate person but as that holy King whose throne was established by God 2. Sam. 7.14 that vnder his gouernment the Church might inioy peace and safetie In a word he was the mediator as it were betweene God and
know the reason of thy deliuerance it hath proceeded from my meere good will not for thy merits or a iumbling together of secondarie causes Calamities then fall not out by chance Neither is the Lord angrie without cause Neither yet is he euer so angrie but he leaues way for his mercie Vers 11. Therefore thy gates shall be open continually neither day nor night shall they be shut that men may bring vnto thee the riches of the Gentiles and * Or and their Kings led that their kings may be brought THis verse is ill expounded of the most Interpreters For they thinke the Prophet meant to say that the Church shall be in safetie vnder the fidelitie and protection of God Why so Because open doores shew that danger is fare off But me thinkes the Prophet expounds himselfe namely that the gates shall be open that riches may be brought into the citie from all parts And in as much as they are wont to beare their burthens by day the day saith he shall not suffice in regard of the continuall resort of such as shall bring precious treasures thither Wherefore carriages shall not cease in so much that the gates must be kept open day and night Where he saith that the Church shal haue the riches of the Gentiles What is meant by the riches of the Gentiles it is not to be referred to temporall commodities but to the obedience which all the world shall yeeld vnto God in his Church to which he giues that which is offered vnto him in regard he hath nothing which is not hers And their kings led I had rather retaine the participle which the Prophet vseth then to follow them who change it into a verbe for they ouerthrow his meaning in regard that he expressely addeth this because the pride of kings is such Kings naturally vnwilling to submit their neckes to Gods yoke that they will not willingly suffer themselues to bee led Nay on the contrarie standing too much vpon their owne power they wax intemperate and in stead of being led whither they ought they carrie away with them al others as with a violent flood He shewes then that notwithstanding their naturall and vntamed rebellion they shall submit themselues to God and his Church Vers 12. For the nation and the kingdome that will not serue thee shall perish and those nations shall bee vtterly destroyed A confirmation of the former doctrine THe Prophet stands much vpon the confirmation of the hearts of Gods children to assure them that they should behold the restauration of the Church one day as hee hath now described it out vnto them These thinge were altogether incredible and howsoeuer we our selues are sufficiently confirmed by the euents of these things which are manifested in all mens sight yet if wee were not gouerned by the spirit of Christ hardly should wee conceiue them in our mindes He shewes then that there is no cause at all wherefore the Iewes should doubt of the restauration of the Temple because the Gentiles should come to aide them with all their power But Isaiah regarded something more high in this place then the building of the visible Temple For his meaning is to speake of that obedience which Kings Nobles and the commons should yeelde vnto the Church when they should aduance as much as in them lay the puritie of doctrine Yea hee passeth yet further in pronouncing that the kingdomes and nations which vvill not serue the Church shall perish If such as helpe not the Church are condemned with this fearefull and terrible sentence If such as serue not the Church shall perish how shall they eâ—câ—pe that persecute her what shall we say of those tyrants who set themselues furiously against her and labour with might and maine to worke her ouerthrow If the slothfull and carelesse shall not escape vnpunished ought not the wicked to wait for some horrible vengeance seeing they striue to hinder and ouerthrow the worke of the Lord He repeates that now in the plurall number which he said before in the singular to shew that if the whole world were guiltie yet they should wholly perish For the multitude cannot free those from perishing And those nations c. that estrange themselues from God neither shall the wicked be excused if they hinder one another from comming to saluation or if they incourage one another to commit iniquitie Now it is said as we haue seene before that Kings and nations serue the Church not in regard that shee exerciseth any dominion of her selfe but because God hath giuen and committed the scepter of his word by which hee rules vnto her custodie Vers 13. The glory of Lebanon shall come vnto thee the firre tree the elme and the box tree together to beautifie the place of my sanctuarie for I will glorifie the place of my feete ISaiah vseth yet another similitude which hee brought in when hee compared the Church to a building or Citie For he recites such things as are necessarie to build withall to wit the firre tree the pine tree and the box tree all which grew in Lebanon a forrest that abounded with goodly and excellent trees His meaning is then that whatsoeuer was faire and exquisite in this forrest should be brought vnto the Church But we must refer the truth of these figures to Gods spirituall worship for he adornes his Church with the title of the sanctuarie because himselfe dwels in the midst thereof notwithstanding hee hath alwaies respect to the Temple and to the customes of those times He sets before vs then a paterne of the Temple that stood in Ierusalem that vnder the image thereof we might consider of the spirituall Temple whereof wee are the matter and the liuing stones Eph. 2.21 1. Pet. 2.5 By the place of his feete he signifies that hee so dwelles in the Temple that yet his Maiestie is not inclosed therein for he is not contained within so narrow limits There is nothing but his feete then that is to say his lowest and meanest part thereby teaching vs to aspire vp vnto heauen and not to rest fixed in these externall signes which instruct vs according to our slender capacitie According to which it is said in Psal 99.5 Worship the footstoole of his feete for he is holy Also We will enter into his Tabernacle and worship before his footstoole Psal 132.7 Not that Gods essence is diuided into pieces Gods essence not parted into pieces part in heauen and part in earth but in regard that by such helpes hee raiseth vp his seruant as it were from his feete to his head Vers 14. The sonnes also of them that afflicted thee shall come and bow vnto thee and all they that despised thee shall fall downe at the soles of thy feete and they shall call thee The Citie of the Lord Zion of the holy one of Israel HE prosecutes the same argument still For he shewes how wonderfull this worke of redemption
wee should bee of being corrupted with idolatry 44. 14 Idoll ministers 56. 10 Roman idoll 60. 14 Idols matches to kindle Gods wrath withall 1. 31 Things of nought 2. 8 They must bee vtterly reiected 17. 8. and 30. 22. and 31. 7 How they are said to be made of nought 41. 24 The works of mens hands 2. 8. and 17. 8. 31. 7 The trust in idols vaine 8. 21 Their Oracles how ambiguous and deceitfull 41. 9 22 Their vanitie how great 41. 29. 46. 2 Idumeans and their beginning 63. 1 Sworne enemies of Gods people 63. 1 2 Their ruine foretold 34. 1 10 11. 63. 1 Iehu prophaned Baals altars 30. 22 Iereboam hath many followers 22. 23 Ierusalem miraculously saued 10. 32 Why called the Citie of God 45. 13 Why called the daughter of Zion 1. 8 Why called Citie of vanitie 24. 10 How said to be formed of old 37. 26 How she is said to haue plaid the harlot 1. 21 In what sense called virgin 37. 21 How her foundations are said to bee euerlasting 44. 7 Iewes Iewes originall 41. 4. 43. 27. 51. 1. 65. 7 Apostataes 1. 4 Bold in forging fables 37. 36. 40. 31. 48. 21 Corrupters of the Scripture 49. 6 Why called a nation spoiled 18. 2 A paterne of cursing 65. 15 Their children degenerate 29. 22. 31. 6. 48. 1 and 57. 3 How enemies of God 1. 24 Inexcusable 2. 5 3. 31. 4. 40. 28. 42. 20. 44. 8. 48. 5. 50. 1 2. 65. 12. 66. 4. Defiled with the corrupt customes of the Gentiles 2. 6. 48. 5 The first borne in the Church of God 14. 2. 19. 25 Why compared to a worme 41. 14 They leaned vpon the power of the Egyptians 19. 1. 30. 1. 31. 1 Why it is said they offered no sacrifices to God 43. 23 Their afflictions diuers 1. 2 Their apostacie 1. 2 4 21. 5. 24 Their insatiable couetousnes 2. 5 Their blinding 6. 10. 29. 10 11. 42. 19 Their wilfull blinding 42. 21 Their wofull condition 3. 12 Their false confidence 30. 17 Their rebellion and obstinacie 1. 5. 6. 9 10. 9. 8 13. 22. 6 7. 29. 7. 30. 1. 31. 1. 48. 4. 49. 6. 57. 10 17. 59. 1. 65. 2 5. 66. 4. Their distrust 30. 1. 49. 14 A fable of theirs touching Senacherib 37. 38 Their vaine confidence 20. 1. 22. 3. 29. 1. and 23. 1 2. 66. 1 Their boasting 57. 4. 65. 15 Their hypocrisie 20. 13 20. 30. 10. 58. 3 Their pride 22. 3. 65. 15 Idolatry 1. 29. 2. 8 Impudency 48. 3 Infidelitie 65. 3 Ingratitude 1. 2. 2. 5. 5. 2. 22. 11. 24. 5. 26. 10. 27. 11. 28. 7. 29. 22. 31. 1. 41. 9. and 46. 8. 48. 3. 50. 3. 63. 8. 65. 3 Their desperate malice 1. 4 Their diseases incurable ibid Their fathers how wicked 43. 27 Their prerogatiue 19. 25. 22. 1. 42. 6. 61. 9 Their presumption 30. 12 Headinesse 20. 2. 26. 2. 29. 1 Their sottish brutishnesse 29. 9. 42. 22 25. 57. 10. and 60. 9 Their superstition 65. 11. 66. 3 Carelesnesse 1. 7. and 28. 9 Equalitie of Iewes and Gentiles 45. 23 Why the Iewes were discontented with their estate 8. 6 Titles giuen the Iewes to their disgrace 7. 13 Prouoked by the Gentiles 2. 5. 55. 6 Ignorance voluntary condemned 5. 13 Whether it be the cause of all euils 5. 13 Ignorance excuseth not 27. 11 A learned ignorance 6. 4 Why the Hebrewes call all sinnes ignorance 27. 11 Of a simple and an affected ignorance 5. 13 Nothing more vnseemly in Ministers of the word then ignorance 56. 10 Iim 13. 21 An abomination to erect and set vp Images 40. 18 Images held to be lay mens bookes 2. 8 And what fruit they reape by them ibid A wicked imitation 57. 5. and 66. 3 Immortalitie of soules 57. 2 Impatience must be corrected 16. 5 Impenitencie how displeasing to God 22. 14 A great sinne ibid. Implicit saith of the Papists what 52. 15 Imprecation of the faithfull against the Babylonians 13. 12 Incredulitie a dangerous sicknes 42. 8 It onely prouokes God to wrath 45. 24 The punishment of it 6. 10 Signes of infidelitie 40. 5 Infidelitie cause of trouble in the mind 30. 15 Infirme how they must be supported 42. 3 Ingratitude a detestable vice 44. 21 It ought to be eschewed 60. 15 Inhumanitie flowes from the contempt of God 59. 3 Inhumanitie condemned 16. 4 Innocencie of Christ 53. 9 Good intents of Papists confuted 66. 4 God reiects our good intentions if they bee not warranted by his word 65. 7 Vse and force of interrogations 23. 9. and 43. 19. 48. 11. and 51. 19. and 57. 6. and 63. 1 12. All inuentions of men condemned 1. 29 Why men please themselues so much in their inuentions 1. 12 Nothing angreth God more then when we follow our owne inuentions 65. 2 Inuocation of Gods name accompanied with true repentance 19. 22 Inuocation put for Gods whole seruice 64. 6 Very necessary in the faithfull 41. 17. 55. 6 Inuocation of Saints departed confuted 65. 24 True ioy flowes from Gods fauour 12. 2 6. See Faithfull Wicked Isaiah the kinsman of Christ 5. 1 Exposed to the outrages of the wicked 50. 4 Why he was commanded to walke naked 20. 2 A Prophet appointed for the Iewes 1. 1. and .6 and 23. 18 He bewailes the desolation of the Church in pitifull maner 22. 4 Why hee bewailes the calamitie of the Churches enemies 16. 9. In what sense he termes the Idols prophaned 30. 22 Why hee separates himselfe from the crew of the wicked 42. 24. 59. 3 How he is said to command the Medes and Persians 13. 2. 21. 2 He speakes in the person of another 16. 9. and 21. 3 He represents Gods person 21. 2 Why hee preacheth to the afflicted Iewes of his time 1. 7 How he is said to see God 6. 1 Why called Gods friend 5. 1 His authority confirmed 6. 8. and 7. 11. and 13. 2. 16. 13. 50. 4 His inuincible constancie 8. 8. and 22. 17. and 25. 1. and 30. 8. and 39. 3. 5. and 62. 1. Whether his nakednesse was vnbeseeming him or no 20. 2 His vocation newly confirmed 6. 1 Isaiah the sonne of Amos 1. 1. and 2. 1. and 13. 1. and 20. 2 Israel a name most honourable 1. 3 Named by way of dishonour 4. 7 Israel double 43. 6 Cause of the Israelites ruine 17. 10 Their false confidence 17. 9 Their ingratitude 17. 9 10 Their disloialtie 17. 9 Their pride 28. 1 Italians and the signes of their sorrow 15. 2 Iudah put for the whole nation 1. 1 Iudeah and the ruine thereof foretold 22. 1 Why called the valley of vision 22. 1 Iudea full
their praiers 59. 1 Their terrors come of God 13. 8 Their obstinacie 5. 24. and 16. 1. 18. 19. and 48. 4. and 57. 11 Their prosperitie transitorie 5. 16. 7. 2. 8. 21. 13. 13. and 15. 4. and 16. 3. 5. and 24. 14. and 28. 1. 32. 10. and 34. 5. and 41. 14. and 45. 16. and 47. 7 8. 61. 7. and 66. 15. Their resurrection shall turne to their eternall perdition 26. 19. 66. 3 Their wisdome dangerous 5. 21 Their vaine confidence 5. 26. and 7. 2. and 9 19. 16. 1. and 24. 17. and 28. 15 18. and 29. 1. 15. 32. 10 17. and 47. 7. and 50. 11. and 59. 4. Their posteritie accursed 14. 20. and 34. 11 Their voluntary sottishnes 26. 11 Their estate easilie ouerthrowne 14. 3 How great their pride 2. 12 Their pride in regard of their victories 10. 10 Their pride shall be ouerthrowne 2. 11 Their wicked sayings 9. 10. and 10. 13. and 22. 13. 28. 15 19. and 29. 15. 33. 14. and 41. 5. and 56. 12. and 66. 12 God spares the wicked sometimes for the godlies sake 65. 8 We must not alwaies reason with the wicked 36. 21 Widowes vnder Gods protection 1. 17. 23 The widowes cause seldome defended and why 1. 7 Red wine what it signifies in the Scripture 27. 2 East wind hurtfull to Iudeah 27. 8 Wind of the Lord for whirlewind 11. 15 Wisdome true what 33. 6 Christs admirable wisdome 11. 3 Wisdome of the wicked dangerous 5. 21 In what sense God is called wise 31. 2 How the faithfull may serue for Gods witnesses 44. 8 One woolfe will not deuoure another 9. 19 Woes 3. 9 11. and 5. 2 21 22. and 10. 1. and 28. 1. and 29. 15. and 30. 1. and 31. 1. and 33. 1. and 45. 9 10. Pompe and pride of women condemned 3. 16 17 Women beare in sorrow because of sinne 65. 23 Womens wandring eies true messengers of a dishonest heart 3. 16 What vice most predominate in women 3. 17 Womens superfluitie flowes from pride 3. 16 Womens replies met withall ibid. A womans cabinet called a world 3. 17 Women made an vproare at Rome because of a law made for restraint of braue apparrell ibid. Women afraid of Sunburning 3. 24 God shewes an admirable power in womens bearing of children 66. 9 Word of God how eternall 40. 8 Why compared to letters sealed 8. 16 Why resembled to raine 55 10 Gods word the rule of vowes 19 21 The rule of all our actions 29. 13 The word must not bee separate from the Spirit 59. 21 How the word blindes the reprobate 6. 10 Why the word is preached to the reprobate 6. 10. and 8. 4 16 Gods word sufficeth Gods people 14. 26. 28. 12 Authoritie of Gods word 8. 20 Certaintie of Gods word 52. 6 7 Contempt of Gods word the fountaine of all euils 30. 9 Whence the obscuritie of Gods word proceedes 45. 19 Gods word is plaine ibid. The maiestie of the word 50. 10 Worke put for iudgement 5. 19. and 15. 19 New worke put for extraordinary 43. 19 Worke wrought a popish inuention 11. 1 What the workes of the wicked are 59. 5 Workes of God how they ought to bee considered 5. 12. 14. 5. and 34. 16. 41. 5. The world as it were renued by Christ 65. 17. and 66. 22 Vnthankfulnesse of the world 41. 5. 49. 4 World taken for Babylon 13. 1 Taken for the reigons knowne to the Iewes 4. 17. See 14. 26. 24. 1. 4 Worme that dieth not 66. 23 Worme Iacob 41. 14 Gods worship must be answerable to Gods nature 66. 1 Wrath of God much to be feared 9. 14. 13. 9 Wee must not iudge of it by outward appearance 5. 26 How wrath is attributed to God 47. 6 Gods wrath towards the godly lasts not long 12. 1. and 54. 7 16. and 57. 16 Gods wrath against the wicked terrible and insupportable 9. 18. 21. 10. 4. 6. 25. 26. 12. 1. 15. 9. 21. 17. 24 2. 26. 17. 27. 4. 28. 19 21. 30. 32. 34. 10. 38. 12. 42. 25. 63. 1. 3. 6. 64 5. 8. 66. 6 15 16 19 Why Gods wrath is compared to a fire 1. 31 Signes of Gods wrath in the starres 13. 10 An hyperbolicall description of Gods wrath 13. 10 God in wrath remembers mercy 30. 18 19. 47. 6 and 60. 10. 64. 11 In what sense God is said to haue things written before him 65. 6 Y The acceptable yeere put for the preaching of the Gospell 61. 2 Yeere of Iubile ibid. Yeeres of an hireling 16. 14 Yeere of my redeemed 63. 4 A yeere in daies 32. 10 A child of yeeres 65. 20 A sinner of an hundred yeeres 65. 20 Fifteene yeeres added to the daies of Hezekias 38 5 Isaiah walkes naked three yeeres 20. 3 Iles put for regions lying beyond the seaes 41. 1. 42. 4. 59. 10. 60. 9. 66. 19. Z Zeale put for indignation 26. 11 Inconsiderate zeale taxed 56. 4 The zeale of the faithfull moderate 36. 21 Zeale of Idolaters 44. 8 Zoan a Citie renowned in Egypt 19. 3 Zoar a towne far remote from the Moabites 9. 5 Why compared to an heifer of three yeeres old 15. 5 Mount Zion consecrated vnto God 17. 8 Zion a Citie of Dauid 33. 20 Why preferred before all other mountaines 18. 7 In what time founded by the Lord 14. 32 Zion publisheth good tidings 40. 9 FINIS ⧠Authors alleaged in this Commentarie the third number notes the section ANacharsis his saying 5. 9. 2 Aristotle 40. 31. 2 Athanasius 14. 16 Augustine 6. 4. 3. 39. 5. 1 Taxed 41. 22. 7. 42. 4. 4 A place of his alleaged against the Pellagians 54. 13. 6 Why Caluin is brife in his expositions 53. 5. 3 Caluins Institutions 58 4 Chalde Paraphrast 11. 5. 2 Chrysostom his elegant speech 5. 8. 1 His exposition taxed 53. 8 Demosthenes his saying 47. 3. 1 Ierom 1. 2. 3. 8. 7. 2. 14. 18. 1. 40. 2. 6. 41. 14. 2. 46. 7. 3. 49 12. 1. Horace 21. 16. 1. 23. 16. 1. 44. 15. 1 Ionathan 13. 15. 38. 1. 5 Iosephus 5. 10. 1. 19. 19. 2 An historie of his in 45. 4. 4 Isocrates 19. 1. 4 Lycurgus 1. 2. 3 Lucanus 4. 1. 3 Plato 3. 4. 1. 11. 9. 1 Plinie 23. 4. 37. 12. 40. 31. 59. 6 Physitians of our time 38. 21 Sayings of prophane Poets 30. 27. 2. 37. 10. 3. 40. 26. 2 Oecolampadius 53. 9. 1 Satyrike Poet 14. 10. 2 Virgil 16. 10 Xenophon 13. 15. 1. 21. 5. 1 The names of diuers persons mentioned in the Commentarie ALexander 13. 3. 23. 1. 1. 45. 4. 4 Athens 16. 4 Apollos 41. 25. 3 Antiochus 54. 9. 3. 54. 16. 1. 56. 9. 3 Crassus 37. 1 2 Croesus 44. 2. 1. Saint Clade Laudie
from the hypocrites and contemners who ceased not to heape sinne vpon sinne Afterwards it is said he gaue the reines to the rage of the enemies that they should deuoure and ouerflow into all kinds of pilling and extortions And yet we must not take this as if because the Assyrians had commandement from God they might therefore excuse themselues for God commands after two sorts to wit by his secret counsell whereof men haue no knowledge secondly he commands by his law which we ought chiefly to haue regard vnto that so we may answere a companie of fantasticall spirits who dispute prophanely of the counsell of God wheÌ„ they will excuse their owne and others impietie Wee must then wisely distinguish betweene these two sorts of commandements We must distinguish betweene Gods secret and reuealed will for seeing the Lord declares his will in his law I ought not to mount vp to his secret counsell which he hath hidden from me but ought rather to bring my selfe simplie vnder his obedience Obiect If any shall alledge that he obeyes God when he plungeth himselfe into dissolutions Ans he is a lyar and accuseth God in vaine to be the author of his wickednesses whereof his owne heart knowes himselfe to be guiltie for in this respect there needs none other witnesse but euery mans owne conscience I grant that God serues his turne of the wicked but the wicked haue no purpose therein to serue God Therefore when he works by the wicked and reprobate The wicked do Gods wil yet it is not with a minde to serue him but their owne lusts it is a thing accidentall in regard of men for they haue no intent of seruing his will neither haue they any will thereunto If therefore they take this pretext they may be easily conuinced as vtter rebels against God seeing they only do that which pleaseth themselues for they haue the expresse will of God in his law so as they seeke it in vaine any where else In regard of them then they do not the worke of God but the diuels because they serue their owne lusts It is certaine that the Assyrians did not so much as looke for any reward for their paines at Gods hands but were caried away with their lusts ambition and auarice in the meane while the Lord ordered their endeuors and counsels to another end which was to them vtterlie vnknowne Now the summe of this place is that a rare and extraordinarie testimonie of Gods vengeance should be manifested when the Assyrians should ouerflow with a furious licentiousnes because they should be sent of God not to deale mildlie or moderatelie with his people but to pill and sack them as in open warre He addeth also To be trod vnder feete which is the vttermost of all rage for what can men do more then with shame and contempt to stamp them vnder feete whom they haue vanquished Vers 7. But he thinketh not so neither doth his heart esteeme it so but he imagineth to cut off and destroy not a few nations BEcause the wicked doe trouble the consciences of the weake by casting out the fome of their rage as if God had not the power to hold their fiercenesse and furie short the Prophet preuents this betimes and exhorts the faithfull to know that they are iustlie afflicted by a secret iudgement of God although the wicked ouerflow into all dissolution So then he shewes that which we touched erewhile namely that the Assyrians shall minde nothing lesse then to serue God and to be executioners of his vengeance but we shall see by and by to what end they did it For some might obiect thus Obiect Thou art the Ambassador of God why doest thou menace vs with the Assyrians As if belike this furious beast would yeeld obedience to the commandement of God Ans To this he answereth that God is such a wonderfull workeman that he knoweth how to draw those to do him seruice who thinke nothing at all thereon or which otherwise would not obey him Although saith he that their endeuors and counsels tend whollie to another end yet nothing shall hinder God that euen by them he should not execute and fulfill that which he hath ordeined For many might replie What a preposterous course is this Will God subiect his chosen people to profane nations There is no equitie at all in it that our estate be we sinners as we are in the highest degree should be made worse then the condition of theeues who by their wickednes and impietie had deserued a most seuere punishment The Prophet declareth then that the Assyrians should haue their turne also and should be iustlie punished in their time and yet ought no man to thinke it strange if they afflict pill deuoure massacre others seeing they should not want their recompence Besides the Prophet comforts the faithfull and asswageth their trouble and perplexitie shewing that God holds the pride of these wicked ones short lest they should exercise whatsoeuer pleased them He teacheth then that howsoeuer the wicked furiouslie rage that God notwithstanding moderates his owne iudgements from heauen so as he takes a speciall charge of the saluation of his Church And therefore although that Ashur be inflamed as as cruell beast after his pray yet he commands the faithfull to lift vp their eies vnto God whose counsell is farre remote from this blind furie of the enemie Vers 8. For hee saith Are not my Princes altogether Kings THe Prophet shewes the cause why the Assyrian will not thinke himselfe to bee the rod of God namely because hee was so blinded with pride that he acknowledged not any power aboue his owne Neither can it otherwise be that those should in any sort submit themselues vnder the prouidence of God who resting vpon their greatnesse attribute this and that vnto their owne forces For then are wee said to giue the chiefe dominion vnto God when we beleeue that it is vnpossible to moue the least finger without his will Contrariwise whosoeuer thinks himselfe to haue any power of his owne hee vsurpes Gods power vnto himselfe with a pride full of sacrilege as in this place the Prophet describes the insolencie of a profane King in liuely colours who proudly vaunted as one hauing all things This especially happens to great Princes for they are so blinded with abundance of riches munition and power that they hardly can bee brought to thinke themselues men Of which wee haue too much experience for what Prince shall we see at this day who thinks or remembers that he is a man and subiect to the miseries of this present life They are so carried away with giddinesse of spirit that they thinke to â—ttaine to the top of whatsoeuer they haue determined by and by and that in despite of all impediments whatsoeuer Vers 9. Is not Calno as Carchemish Is not Hamath like Arpad Is not Samaria as Damascus HEere hee names certaine Cities although others affirme that they are regions
Notwithstanding it is more probable that they were Cities or some strong places Shall it not happen saith he alike to the places which I haue not yet subdued is to these which haue resisted me He compares Calno Arpad and Samaria which he vanquished afterward to Carchemish Hamath and Damascus which hee had vanquished before and saith that these should not bee stronger then they Thus haue the wicked been wont to boast and glory in their deeds past so as they thinke to breake thorow all impediments as if nothing were able to hinder their counsels and enterprises and which is yet worse We must beware how we waxe proud of our good successes they thinke to come to the end of all things in despite of God himselfe and without his knowledge When we reade this historie let vs learne not to be proud if wee haue been strong at some time or if al things haue fallen out according to our wish For he that hath exâ—lted vs can soone deiect vs. For he who hath exalted vs can quickely also abase and cast vs downe And if hee reprocheth the Assyrian for his ouer weening how much more ought they to be reproued who attribute the praise of holinesse and righteousnesse vnto themselues as if they could regenerate themselues by their owne proper vertue For wee need not doubt but such do rob God of his honor and take that to themselues which is proper vnto him Vers 10. Like as mine hand hath found the kingdomes of the idols seeing their idols were aboue Ierusalem and aboue Samaria 11. Shall not I as I haue done to Samaria and to the idols thereof so doe to Ierusalem and to the idols thereof HEere pride ouerflowes his bankes yet further for the Assyrian not onely exalts himselfe against men but euen against God also yea against the gods which he worshipped He boasteth that the gods vnder whose protection other nations were could not let him that he should not subdue them and that the God of Ierusalem and Samaria should resist him no more then the former For infidels are so full of pride that attributing the victories which they get to their own forces they make no bones to exalt themselues against God and all diuine power Idolaters reuerence their owne idols but in shew onely They make faire shewes indeed as if they stood in some awe of their gods that is to say of the idols which themselues haue forged to whom they bow and offer sacrifice wherby they seeme to confesse that they hold all their victories of these treen gods but by and by they offer incense and sacrifice to their owne nets as Habacuck saith speaking of Nebuchadnezzar Abac. 1.16 when they brag and glory themselues in their goodly acts counsels prudence and industrie For then they discouer their hypocrisie then they lay open their secret thoughts which were hidden before vnder these close fainings which wee may easily discerne when they suddenly take that to themselues which before they seemed to attribute to their god Wee neede not wonder then if Senacherib exalted himselfe aboue all that is called God for such is the fruite of impietie Now there is heere a double blasphemie First in that hee aduanceth himselfe aboue God thinking himselfe stronger then he Besides in that hee matcheth the true God with the false Hee shewed his impietie more then enough when he exalted himself aboue idols for although idols be nothing Idolaters shew themselues contemners of all diuine power in contemning the gods which themselues haue forged yet in regard that the worshippers of them attribute a certaine vertue and diuinitie vnto them if they lift vp themselues against such forged gods they shew themselues contemners of all diuine power Their own conscience then witnesseth against them that they bid open defiance to God neither is there any ignorance which can excuse them because they perswade themselues that God is inclosed in their images For be it that this tyrant derided Apollo or Iupiter it is certaine that he despised them not simply as idols but as hauing some diuinitie in them The other blasphemie of this tyrant was that hee placed the liuing God in the ranke of the counterfet gods of the heathen and was so bold and presumptuous to exalt himselfe against him as well as against other gods and to despise the confidence of Israel as if the vertue and power of God ought not to be esteemed greater then that of the idols Vers 12. But when the Lord hath accomplished all his worke vpon Mount Zion and Ierusalem I will visit the fruit of the proud heart of the King of Ashur and his glorious and proud lookes HItherto the Prophet hath shewed vs what the pride of the Assyrian should be after he had ouercome Israel but now he declares what should befall the Assyrian himselfe and what the counsell of the Lord shall be against him The vnbeleeuers doe all things as if God were not in heauen or were not able to breake all their enterprises For what meane these hauty and proud wordes else My hand hath found the kingdomes of the idols but that he thought to exalt himselfe aboue all gods But God opposeth himselfe here against his indeuours so that hauing once serued his turne of him hee will also punish him This sentence containes two members first Isaiah shewes that God will frame a punishment for this wicked and infidell King Secondly he shewes that the time thereof is not yet come to the end the faithfull might wait for it with patience Now hee testifies that the fit time to bring this to passe is after God shall haue chastised the sinnes of his Church as if the Father of a familie would first quiet the sturres which are bred in his owne house This is the drift of this counsell to wit that the faithfull should not waxe out of heart though they saw this cursed tyrant to triumph in this sort neither yet to despaire of their deliueraÌ„ce as if there were no meanes at all to bridle his furie In a word God promiseth that after he shall haue permitted the Assyrian to exalt himselfe beyond measure yet that he will execute iustice in the end Secondly that it is his office to abate the pride of flesh which is ioyned with such an execrable sacrilege And therefore the particle Sur hath great weight as if hee should say that the haughtinesse whereinto the Assyrian is exalted shall bee no let why the Lord should not pull it downe well enough He takes the fruit by way of similitude because the wicked thinke themselues blessed when they are swollen with pride and outrage euen as if they gathered some fruit He placeth the heart first which is the seate of pride which being stuffed with arrogancie vomits nothing but iniuries and crueltie Afterwards hee addes the eyes wherein the inward affection of the heart manifests it selfe which by the eye-lids lifted vp are messengers of the vice which is secret Although