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
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
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
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
it signifies that the Idolaters are not led with reasoÌ„ but rather by their natural appetites euen like vnto bruite beasts For as beasts iudge by touching smelling and seeing so also the Idolaters haue no better schoolemaster to instruct them than their owne carnall sense If any then conuince them by sound arguments that they doe ill a man shall gaine nothing from them And howsoeuer they sometimes haue experience that all their labour in vexing themselues after their maner is but lost yet will they not therefore giue ouer but forge new meanes and will bring in seruices of their owne inâ—ention which they would faine haue God to approue of If they haue good successe that they attribute to their superstitions and so waxe the more obduarate and if matters succeed ill they reiect their inuentions condemne their new deuised worship and blame their gods To be short they depend whollie vpon euents Idolaters depend altogâ—ther vpon euents iudging of nothing neither by reason nor by the word of God Therefore they are newfangled euermore according as experience leades them But it seemes the Prophet passeth yet further to wit that the Moabites shall come to the Temple of Chamos when their follie shall be manifestlie discouered vnto all rather with shame and blushing then of any mature deliberation Vers 13. This is the word that the Lord hath spoken against Moab since that time THis short sentence is the confirmation of the prophesie for his meaning is that he hath euen pronounced the very decree of God himselfe and hath vttered nothing but the Lords message Thus putting off as it were the person of man he brings in God speaking in this manner Vers 14. And now the Lord hath spoken saying In three yeeres as the yeeâ—â—s of an hireling and the glorie of Moab shal be contemned in all the great multitude and the remnant shall be very small and feeble THree yeeres The time is not only prefixed for the certaintie but also to the end the faithfull might not languish in waiting any longer Now he alludes to the agreements and couenants of men wherein they haue been wont to set downe a certaine day which they must not breake This is speciallie done in mercenarie businesses which similitude is often vsed in the scriptures Iob. 7.1.2 14.6 Chap. 21.16 because the hireling waits with exceeding desire for the appointed day wherein he is to receiue his wages For they groane as it were vnder the burthen and beare their ordinarie labors vnwillinglie Thus God saith he will assigne a certain day vnto the Moabites which they shall not escape but all their puissance shall therein be brought to nothing He speakes expreslie of the multitude because they were a great people and therefore bragged of it as if they had been inuincible Where he ads that the remnant shall be feeble he meanes there shall be such a change that there shall be great ods betweene their former and latter estate because nothing shall be seene but a wofull and hidious spectacle in those that remaine THE XVII CHAPTER Vers 1. The burden of Damascus Behold Damascus is taken away from being a Citie for it shall be a ruinous heape HE prophesieth against the kingdome of Syria and mentions the head Citie which was the regall seate of the Kingdome The reason why this burden is pronounced against Damascus Now it was requisite that this destruction should be described as well as the rest to the end the faithfull might assure themselues that God would assist them in time conuenient and would not alwaies suffer the wicked to molest them without ceassing For the king of Syria was confederate with the king of Israel against the king of Iudah as we haue seene before in the seuenth Chapter and because the Iewes were not strong enough to resist them being destitute of sufficient meanes they might also haue doubted of succor from God as if he had left them at sixe and seauen That he might therefore free them from this perplexitie he threatens destruction to this kingdome of Syria from whence they might well conclude that God fought for the defence of his people It is not knowen in what time Isaiah prophesied this neither as I haue touched heretofore doth he obserue the precise order of times when he threatens any nation with the chastisements which it deserued but as I coniecture he foretold this The time when this burden waâ— threatned when the two kings of Israel and Syria had inuaded Iudah hauing therewithall conspired the destruction of the Church For in as much as he ioines the Israelites and Syrians together he calles them both to the same iudgement to let them vnderstand that they had so profited by this wicked and cursed league that both of them should be inwrapped in one and the same destruction The Prophets meaning then is to comfort the faithfull of the tribe of Iudah because he especiallie had regard to them and not to the Israelites nor Syrians whose ruine he now foretels lest they should be left comfortlesse The particle demonstratiue Behold seales vp as it were the truth of this prophesie Whereas he only mentions Damascus in particular it followes not therefore that hee meant to exempt the other parts of the kingdome but this maner of speech is very vsuall in the Prophets namely to take a part for the whole so as vnder the ruin of the principall Citie Reasons why the Prophets threaten ruin to the chiefe Cities rather then to the inferior he comprehends that which should befall the whole Nation for what could the lesser Cities expect but confusion when the fortresse of the kingdome should be taken There is also another reason why the Prophets threaten the chiefe Cities directing their speech against them to wit because they were the seminaries of all wickednes from which as out of a fountaine it dispersed it selfe ouer the whole land Vers 2. The Cities of Aroer shall be forsaken they shall be for the flockes for they shall be there and none shall make them afraid Num. 32.34 Deut. 2. â—6 3.12 4.48 IT is vncertaine whether by Aroer here he meanes that Citie whereof mentioÌ„ is made elsewhere It should rather be the name of a Region or Country howsoeuer hee describes the forme of a Country laid waste for hee saith that the places where Cities were built should now be common pastures so as nothing should remaine but the lodges tents of sheepheards for if any inhabitants were left there they should driue their flocks to another place Vers 3. The munition also shall cease from Ephraim and the Kingdome from Damascus and the remnant of Aram shall bee as the glorie of the children of Israel saith the Lord of hostes HEe now shewes the cause why the Lord would cut off the Kingdome of Syria The Prophet Amos recites many Amos 1.3 But that which Isaiah mentions here was the principall to wit that they had drawne the
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
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
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
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
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