and execrable impieties That we then may escape this horrible iudgement of God let euery one search and try his owne waies and a far off let vs espie the wrath of God lest being ouertaken at vnawares wee be suddenly ouerwhelmed therewith THE LVII CHAPTER Vers 1. The righteous perisheth and no man considereth in heart and mercifull men are taken away and no man vnderstandeth that the righteous is taken away from the euill to come The Prophet continues on his aâ—gument still ISaiah prosecutes his argument still For hauing shewed how securely hypocrits repose themselues in their pleasures and with what impudencie they despise Gods word he further complaines that they consider not the workes of the Lord for we are placed in this world as vpon a spacious Theatre to behold the acts of our God Neither is there any of his works how meane soeuer they appeare in our eies that we should lightly esteeme but ought rather diligently and attentiuely to obserue and consider them Now among other testimonies of his prouidence the Lord sets before vs the death of the faithfull and of approued men whom hee takes out of this vvorld when he is purposed seuerely to chastise and correct his people But no man laies it to heart neither imagines that such matters should be forerunners of imminent destruction namely that the good are gathered to God and laid vp in safetie that they may not be wrapped vp with others in so many common miseries The summe is that the wicked greatly deceiue themselues in thinking that the prolonging of their liues should bee the onely happinesse that can befall them and that for this cause they should take themselues to be in better case then the faithfull who die sooner then they For as they are glued to the world so vnder this pretence doe they harden their owne hearts that as they suppose God fauours them exceedingly in suffering them to bee safe and sound whilest others die If by men of mercy you vnderstand the charitable and pitifull then this epithete must be diligently noted for thereby the Prophet shewes what the true righteousnesse of Gods children is whereas hypocrites place their righteousnesse in things of no value Now there is no vertue more pleasing vnto God then liberalitie whereby wee manifest our righteousnesse and discouer vnto all an heart void of guile But mercifull men may as well be taken in the passiue signification namely for such to whom the Lord shewes mercie for this maner of speech is common enough among the Hebrewes Neither is it from the purpose to say that the grace of God should be priuily opposed to the peruerse and sinister iudgements of men who are wont to condemne such as die 〈◊〉 the flower of their youth And yet seeing the Prophet in many places adornes the children of God with this title of being mercifull and liberall I see no inconuenience if as I haue said we make it a true definition of righteousnesse By this it appeares that then the Lord gathered a great number of good men out of the world vnto himself whose death prognosticated some horrible calamitie yet that the Iewes regarded not such forewarnings Nay which is worst of all they tooke occasion thereby to ouerflow with the greater freedome in all licentiousnesse thinking all should goe well with them when they suruiued the best men Now this doctrine is very fitting for all ages times For for the most part it comes to passe that God takes the good out of this world when hee is purposed sharply to punish the sinnes of the wicked Why so Surely as hee hath a tender care ouer those that be his so he puls them often times as brands out of the fire hauing compassion on them to the end that such as shall suruiue them may therein perceiue a token of Gods wrath And yet this is not a perpetuall law seeing the elect are often wrapped vp in the temporall iudgements with the wicked Notwithstanding the taking of them away first is a thing so ordinary that it seldome falles out otherwise whereof in our time we haue a famous example in the death of Martin Luther Martin Luthers death who was taken out of this world a little before Germany was pitifully wasted with that furious warre which many yeeres before he had foretold whilest hee thundered against the contempt of the Gospell against the villanies and foule enormities which then ouerflowed in euery place Often he entreated the Lord to take him out of this life before he should see those horrible iudgements which he had threatned the apprehension whereof made him to quake for feare and this request he obtained of the Lord. Soone after his death a sudden and vnexpected war began to inuade and miserablie to afflict Germanie euen then when they suspected nothing lesse And examples hereof also we haue dailie And doubtlesse if men did well consider of them they would not flatter themselues so much in their iniquities as they doe But I haue thought it good to recite this in particular not onely because it hath happened within these few yeeres but also that it might be the more apparant in regard it fell out according to that which so excellent a Preacher of the Gospell and a Prophet of God had foretold We therefore ought diligently to obserue the worke of the Lord as well in the liues as in the death of the iust but most of all in their death Whereby the Lord calles them to the enioying of a better life that so they may bee deliuered from those miseries into which the wicked must at length be plunged Vers 2. Peace shall come they shall rest in their beds euerie one that walketh before him The state of the faithfull after their death THe Prophet here describes what the state of the faithful is after death For the wicked who thinke there is no life after this do iudge that good men are perished because they can apprehend nothing in death but ruine and perdition Jsaiah therefore saith that such a peace shall come as is more desireable then a thousand liues that are replenished with troubles As if hee compared the good to crased souldiers who are permitted quietly to take their ease Simile He addes the similitude of sleepe to shew that they shall bee set free and deliuered from all disquietnesse and care as if they safely and sweetly slept in their beds Whereas he addes euery one that walkes I referre not whosoeuer to the word peace as some expound it Namelie that peace shall goe before the faithfull as if it led them the way But I think he therein notes out the faithfull As if hee should say Whosoeuer walkes before God he shall haue peace And therefore when the righteous doe die they after the enduring of many troubles are called to peace and rest as hauing finished their course Now they rest in their beds in regard they doe not yet inioy full and perfect glorie and
and hee put on the garments of vengeance for clothing and was clad with zeale as with a cloake THe Prophet armes the Lord at all points If God put himselfe in armes to fight he must needs caâ—rie away the victorie not onely to confirme the faith of the godlie but also to strip all men of all confidence in their owne vertue For the summe comes to this that nothing shall be wanting vnto God neither for discomfiting nor for bearing away the victorie ouer his enemies Why so Because that of his righteousnesse power grace and exceeding affection towards his Church he will make armour of proofe And this we are to note with no lesse diligence then the doctrine of the former verse For albeit we confesse that God is almightie yet doth not that satisfie vs but wee will bee seeking out of other helpes Our minds are alwaies giuen to infidelitie so as they are wonderfully hampered and glued fast to outward meanes To correct this vice our Prophet sets before vs this liuely description As if he should say know ye that God hath all the safegards of your saluation readie so that nothing shall bee wanting vnto him for your deliuerance and for your returne home againe doe your enemies what they can There is no neede then why you should tremble at all Besides wee are verie easilie carried away to thinke that wee bring some of our owne vnto God And thus wee attribute part of his praise to our selues which should wholly be reserued vnto him Whereas hee clothes the Lord with vengeance and indignation as a cloke it appertaines vnto the enemies against whom God riseth vp in wrath for the zeale hee beares to his people The more then that Satan indeuors and with might and maine plots our ouerthrow the more will the zeale of the Lord of hostes bee inflamed and will arise with his admirable and omnipotent power to relieue vs. Although this worrier of mankind then and all the reprobates with him cease not day nor night how to oppose all the impediments they can to hinder our saluation yea and that they breake forth into open rage to roote vs out yet will our God scatter all their plots by his onely power Vers 18. As to make recompence as to requite the furie of the aduersaries with a recompence to his enemies hee will fully repay the Ilands HEe confirmes the conclusion of the former verse A confirmation of the former conclusion For heere hee shewes what that vengeance is wherewith hee clothed the Lord namely that he is readie to render the like vnto his enemies But the reason why the Prophet armes the Lord thus readie with indignation to execute his vengeance is to be noted to wit because the deliuerance of his Church is ioined with the ruine of the wicked It is needfull therefore that God should be armed to meete those enemies which would worke our destruction Vse Hence let vs consider how infinite that loue of God towards vs is when he beares vs such an affection as to hate those that hate vs and to protest that he will requite the furie of our aduersaries So exceedinglie doth he loue his little flock that he esteemes it more then all the world besides This is the cause then wherefore he testifies that he will repay the Ilands that is to say the nations beyond the seas farre remote from them for for the deliuerance of his people he ouerthrew such mightie Monarks as seemed inuincible Vers 19. So shall they feare the name of the Lord from the West and his glorie from the rising of the Sunne for the enemie shall come as a flood but the spirit of the Lord shall chase him away God will make the Churches deliuerance glorious in the sight of the whole world NOw hee testifies that this deliuerance shall bee so glorious and magnificent that all the world shall wonder thereat and shall speake honourably of it and afterwards being smitten with astonishment shall giue glory vnto God But it is vncertaine whether he means this of the conuersion of the Gentiles or of the terrour by which the Lord would bring downe his enemies For mine owne part I rather incline to the first exposition namely that to the vtmost parts of the earth Gods name shall be glorious and fully renowned so as the Gentiles shall not onely bee amazed but shall also vvorship and serue him in true repentance The expositors agree not about the rendring of the cause which followes But the true sense as I suppose is That the violence of the enemie shall be so great that as a flood spoiles and carries all away before is vvith the force thereof so shall he seeme to teare vp and beare avvay But the Lord will forthwith cause him to recoile and to vanish away It is an amplification then of Gods power who in an instant breakes in sunder all the terrible power and furious rage of his enemies so as their violence being turned backward it falles to nothing Quest But some may aske of what deliuerance the Prophet here speakes I answer Ans as I haue done in another place that these promises must not be restrained as they are wont to be to one deliuerance only For the Iewes referre it to the deliuerance out of Babylon and the Christians only to Christ Now I ioine them both together that so we may comprehend the whole time froÌ„ the peoples returne with that which followed vnto the comming of Christ for this prophesie was neuer fulfilled but in him neither can that which is here said agree to any other then to him only because Gods glorie was not manifested before to all the world nor the enemie so put to flight that they gathered not their forces together againe vntill Christ came and triumphed admirablie hauing obteined conquest ouer Satan sinne death Vers 20. And the redeemer shall come vnto Zion and vnto them that turne from iniquitie in Iaakob saith the Lord. HE againe confirmes that which he said before namely A second confirmâ—tion touching the redemption of the Church that the people should be deliuered and that God would be the only author of so great a benefit For this cause then he bids the people to be of good comfort in this exile in regard it should not be perpetuall afterwards he placeth the hope of their deliuerance in God only to the end their thoughts might not rest in any thing but vpon the promises Vnder the word Zion he meanes as heretofore the prisoners and banished for albeit they were scattered farre off from their countrie yet was the Temple still to remaine planted as it were in their hearts But lest the bastard children of Abraham should indifferentlie applie this vnto themselues with the heires of promise he forthwith shewes who they be to whom this deliuerance To whom this deliuerance appertaines shall come namely to such as shall be truly conuerted vnto the Lord. And yet it is very certaine
to know him to be the only true God and him whom he hath sent Iesus Christ Iohn 17.3 Moreouer the abundance of knowledge is here closely compared to that small taste which God gaue to the ancient people vnder the law And albeit the Iewes were kept vnder such childish rudiments yet vnto vs hath the perfect light of the heauenlie wisdome shined by the meanes of the Gospel as Ieremiah also foretold They shall not euery one teach his neighbour nor euery one his brother saying Know the Lord for they shall all know me saith the Lord from the least vnto the greatest Ier. 31.34 If so be that this fulnes of knowledge then haue taken possession in our vnderstandings it will purge and cleanse them froÌ„ all maliciousnes This place also informes vs what maner of Church there is in the Papacie where the light of holy doctrine being smothered yea almost cleane extinct their whole religion is to be blindfolded in a brutish ignorance Now if it so fall out that we haue not a perfect knowledge at the first dash Though we attaine not vnto a perfect knowledge the first day yet we must endeuour to profit more and more continually yet we must endeuor day by day to profit more and more 2. Pet. 3.18 and that in such wise that the fruit thereof may issue from this roote Whence it appeares that the greater part haue profited but very meanly in the schoole of Christ when so many cosenages extortions and violences haue their full swinge on all sides Vers 10. And in that day the roote of Ishai which shall stand vp for a signe vnto the people the nations shall seeke vnto it and his rest shall be glorious HE returnes againe to the person of Christ and repeates the same similitude which he tooke vp heretofore in the beginning of this Chapter to wit of the roote or sprig issuing out of the drie stock which had no appearance of any sap in it He saith then it shal come to passe that the Gentiles who in times past had the Iewes in abomination shall yet come and doe homage to the King of the Iewes Now this might seeme a thing altogether incredible and no doubt but this promise was a long time derided because such a change should rather haue been expected when the kingdome stood florished in his full streÌ„gth then after it was destroyed But needfull it was it should be brought thus low to the end it might afterwards be exalted and that the glorie and power of God might hereby be better knowne then if all things had been in their florishing estate For what is he that with the eyes of flesh could haue apprehended such a height Luk. 2.31.32 from a little sprig that it should be discerned of all people and should draw the eyes of euery one vnto it He compares it to a standard lifted vp on high and we know that this was accomplished in the publication of the Gospel yea much more excellentlie then if Christ had soared aboue the cloudes Hereunto appertaines that which is said in S. Iohn Numb 21.9 As Moses lift vp the Serpent in the wildernesse so must the sonne of man be lift vp Iohn 3.14 Christ is then sought when wee run vnto him to obteine saluation as in many places of the scripture where the seeking of God is as much to say as to put our whole hope and confidence in him And therfore the Greekes haue translated They haue hoped respecting the sense rather then the signification of the word As touching that which immediatlie followes that his rest shall be glorious all the expositors almost do expound it of the Sepulcher of Christ taking a part for the whole because they by and by after referre it vnto his death And to say the truth the buriall of Christ was but an appendance of his death The sense then according to their opinion should be that the death of Christ which was ignominious before the world shall be full of glorie and maiestie But when I consider all circumstances more narrowly the Prophet in this place by this word rest signifies the Church as also it is said in the Psalmes This is my rest for euer here will I dwell Psal 132.14 And thus he decketh the companie of the faithfull with an honorable title because in them he will haue his perpetuall mansion Seeing then that the Church at that time was exposed to mocks and reproches he promiseth that it shall be brought to a better and more happie estate and shall yet againe recouer her first beautie Here then we haue an excellent testimonie which giues vs to vnderstand that God will dwell for euer in his Church although this shall not alwaies appeare so vnto men Vers 11. And in the same day shall the Lord stretch forth his hand againe the second time to possesse the remnant of his people which shall be left of Ashur and of Egypt and * Or parthe Pathros and Ethipia and of Elam and of Shinar and of Hamath and of the Iles of the sea BEcause the prophesie touching the future glorie of the Church was incredible hee now declares by what meanes it shall bee brought to passe to wit that God will manifest the strength of his hand to performe as it were a famous and memorable act Moreouer to confirme the elect people in good hope hee brings to their remembrance the deliuerance past to the end they might not doubt that God should not bee as well able to deliuer them now as hee was to deliuer their fathers Exod. 12.31 who had experience thereof in former time in Egypt For this word againe aimes at that and it is all one as if hee had said Now also will God be the Redeemer of his Church This hee confirmes by another reason to wit although it seemed that God should despise his people yet will hee not be depriued of his inheritance The summe is that God will take care of the saluation of his Church to the end hee may not be bereaued of his right Notwithstanding hee speakes expresly of the remnant because this deriuerance should appertaine but to a little handfull of seede Lastly hee repeates that which hee had said heretofore Howsoeuer God separates and scatters his Church yet can it not be that he should wholly reiect it because it is no lâ—sse pretious vnto him then our heritage is deare vnto euerie one of vs. Now he speakes not of the Assyrians which had led the people into captiuitie but also of other nations amongst whom the Iewes were scattered For after the greater part of the people were carried into Babylon some fled into Ethiopia others into other regions because they feared lest they should be led into the same bondage with others As touching Parthe in the text it is Pathros some thinke it should be Parthe and this is probable although others say that it is Arabia the Stony Vnder the word Elam he comprehends the
that takes thy children and dasheth them against the stones Vers 19. And Babel the glorie of kingdomes and the beautie and pride of the Chaldeans shall be as the destruction of God in Sodome and Gomorah ISaiah meant to cōclude his prophesie touching the ruin of the Babylonians in a briefe maner in this place although he addes some amplifications to confirme his speech touching the full rooting of them out For the Prophets speake in such sort of the punishments of the wicked that they leaue them no hope of mercie wherewith they might comfort themselues But as touching the faithfull although it seemes now and then that they should be chastened too seuerely yet are they susteined with this assurance that the Lord will haue pitie vpon them and will not vtterlie destroy them Whence we ought to gather that we must not alwaies iudge according to the outward appearance For we shall many times thinke that the children of God are vtterlie vndone whose saluatio◠notwithstanding is neere yea euen in the midst of death it selfe In Sodome and Gomorah Sodome and Gomorah This example is oft alledged by the Prophets to the end wee might know that howsoeuer all chastisements be not equall yet notwithstāding in as much as God is vnpartiall in his iudgements the memorable example which he shewed thereof in the destruction of Sodom appertaines to all reprobates Gen. 19.24 so as those who harden themselues in their sinnes with the like obstinacie shall be no lesse punished then they were And they distinguish betweene the punishments of the elect and reprobates in such wise that still God left some seed to the Israelites but to the wicked none as we haue seene in the first Chapter Chap. 1.9 If the Lord saith he had not left vs a seed we had bin as Sodome and as Gomorah But he pursues the reprobate with all seueritie and therefore the Prophets threaten them with the very same ruine which happened to the Sodomites that is to say an vtter destruction without all hope of recouerie He saith it is the ouerthrow of God to the end wee should not thinke it came to passe by chance or by the will of men For euen as the fire fell not vpon Sodome Gomorah from heauen at randome so Babylon also was not destroyed by haphazard but by the iust vengeance of God Which being alwaies like vnto himselfe did execute his iust iudgement against them and will still doe the same against all reprobates euen vnto the end Whereas Babylon is called the glorie and bright beauty of Kingdomes No glory can withstand Gods almightie power this is added for amplifications sake to teach vs that God cannot bee hindered from performing his worke by any glorie or excellencie whatsoeuer that hee should not vtterly roote out the wicked For in regard that this destruction was incredible therefore so much the more did an excellent example of Gods mightie power appeare in the confusion of it Vers 20. It shall not be * Or sit vpon inhabited for euer neither shall it be dwelled in from generation to generation neither shall the Arabian pitch his tents there neither shall the sheepheards make their foldes there BY the word To sit hee signifies a firme estate as if he should say Neuer looke that Babel shall be restored any more For all these phrases of speech tend to one and the same end namely the Babylonians shall be so destroyed that their ruine shall be perpetuall This also he further amplifies when he addes that the destruction shall be so great that the verie Arabians shall disdaine to pitch their tents there and the sheepheards their foldes Now wee may well say that this place was become wonderfull desert and inhabitable seeing these vagabonds made no reckoning of it for this nation of the Arabians in verie deed Arabians vagabonds and theeues did nothing else but trot vp and downe and had no setled abiding For hauing left their owne Countrie because it was barren and therefore is called the desert Arabia for of that wee speake and being giuen to nourish cattell and to hunting they frisked it hither thither and abode in the midst of the fields especially in places of best pasture Thence it came that the Greekes called them by a name which signifieth dwellers in tents The region of Babylon was wonderfull fruitfull before this destruction by reason whereof this change was so much the more terrible and as it were prodigious whether in regard that it lost the first fruitfulnesse or that all abhorred the sight of it because of the continuall calamities wherewith it was wasted Certaine it is the Prophet declares it shal come to passe that not only the buildings shall be broken downe but that the land also shall be accursed Vers 21. But Ziim shall lodge there and their houses shall be full of Ohim Ostriches shall dwell there and the Satyres shall dance there HE goes on in describing a desert place and alludes to that he said before to wit that Babylon should be vnhabited I cannot well tell how this word Ziim should be translated in regard the opinions of the expositours are so diuers who agree no more in this then they doe about sundry names of beasts and hearbs The vse of these things continued not alwaies and the Iewes being ignorant themselues haue not the knowledge of them although some amongst them are not ashamed to brag of their skill in physicke and yet notwithstanding are ignorant not onely of the nature of plants but of beasts also Whereas some are of opinion that Ziim was a wild beast others that it should be a bird and some others a fourefooted beast herein there is no great difference For mine owne part I make no question but the Prophet meant in this place to speake either of wild beasts which cannot be tamed or of birds which make their nests in forrests farre remote from men And there will be no inconuenience in it if we expound that which followes of Satyres or Fairies which the Frenchmen according to the diuersities of regions in one place call Hobgoblins Robin good fellowes and Bugbeares in an other For as Satan abuseth men by diuers impostures so also he allots diuers names to euery one of these It is certaine that the word Ziim is sometimes taken in the Scripture for wicked spirits for it comes of Ziiah which signifies drinesse or desert as Iim comes of Aiam which signifies feare For in as much as the diuell workes strange illusions by Fairies and Satyres therefore the names thereof are attributed vnto him The Prophets drift is to shew that there should be such desolation that the place should not onely be forsaken of men but the euill spirits also should worke their illusions there for by the solitarinesse of the place they take occasion to terrifie those which passe thereby And looke how theeues and enemies shew themselues more cruell when they come out of some obscure place
we Art thou become like vs BEhold what taunts the dead shall vtter against this tyrant whē he shall be in their companie as if they asked a reason of him why he also is dead as well as others And therefore the Prophet being astonished with the noueltie of such a thing brings in the dead enquiring thereof with admiration as of a thing vtterlie incredible For tyrants are so blinded with their greatnes that they thinke themselues no mortall creatures but make themselues halfe gods and worship themselues For this cause it is well inough perceiued after their death that their condition differed in nothing from other men howsoeuer they thought themselues exempted out of their ranke According to this sense the dead reproch him with a wonderfull nipping derision in saying that he is made like vnto them because death onely giues vs to know as the satyrike Poet speakes how weake a thing the bodie of man is Dauid also speaking of Princes See Chap. 5. vers 9. sect 2. and of their dignitie saith thus I haue said you are Gods yet must you die like men and fall like one of the people Psal 82.6 7. For the bodies of Princes must needes bee eaten and consumed with wormes at the last although sumptuous and glorious sepulchres be prepared for such kind of persons Vers 11. Thy pompe is brought downe to the graue and the sound of thy viols the worme is spread vnder thee and the wormes couer thee HE mentions the royall pompe to the end one might more diligently note this mutation when they should compare the former things with the latter and thus shewes that nothing could let this tyrant from being brought into a like estate with others Vnder the instruments of musicke hee comprehends all pleasures and voluptuousnesse wherein Kings are wont to take delight because by the sweete harmonie thereof they not onely forget death but also by these mixed sounds all cares are driuen away so as their mindes are somewhat intoxicate therewith In the second part of the verse the dead doe pleasantly say vnto him Thou hast a bed fit for thee For in stead of tapestrie or a soft pillow thou hast mothes and for a sumptuous couerlet thou hast wormes To be short we haue heere a liuely image of mens foolish confidence who being besotted with the present prosperitie and peaceable estate of their affaires reioyce and cheere vp themselues This doctrine ought to be diligently obserued for howsoeuer men know well enough what their condition is and haue death still before their eyes yet are they so dulled with ambition and tickled with pleasures yea bewitched with vaine glory that they vtterly forget themselues Vers 12. How art thou fallen from heauen O Lucifer sonne of the morning and cut downe to the ground * Or which weaknedst men which didst cast lots vpon the nations ISaiah continues the matter which hee began before in the person of the dead and concludes that this tyrant differs in nothing from others although by all his flatteries he indeuoured to perswade himselfe that he was some god He vseth an elegant similitude in comparing him to the starre of the morning calling him the sonne of the twilight and that because of his excellencie and glorie which made him shine far aboue all others Whereas some haue expounded this place of Satan they haue done it ignorantly for the scope of the text doth sufficiently shew that it should be vnderstood of the King of Babylon But when men snatch vp places of Scripture at randome and consider not the coherence of the text we neede not meruaile if wee often meete with so many errours And yet was it a more absurd blockishnesse when they made Lucifer the prince of diuels making folkes beleeue that the Prophet gaue him this name But for as much as such inuentions haue no colour at all let vs leaue them for fables as we found them The expositours haue been deceiued in the second member of the verse in translating the Hebrew particle in the passiue signification saying Thou art weakened seeing it is in the actiue signification Notwithstanding because the verbe whence it is deriued signifies to cast the lot and that the particle Sur is ioyned therewith this sense agrees well that this tyrant diuided all regions by lot as the Lord and Master of them and drew them to himselfe as if they had appertained to his succession And yet I reiect not the other exposition namely that he weakened the people Vers 13. Yet thou saidst in thine heart I will ascend into heauen and exalt my throne aboue besides the starres of God I will sit also vpon the mount of the * Or couenant Congregation of God * Or in the sides of the north This phrase To say expounded THis must bee ioyned to that which went before To say in this place is taken to resolue in himselfe according to the Hebrew phrase For he derides the pride of the Babylonian who resting vpon his greatnesse durst be so bold as to promise himselfe continuall happinesse euen as if it had been in his power to bring the euents of things to passe at his pleasure Wherein wee haue a faire looking glasse to behold the foolish pride wherewithall the wicked are puffed vp which also sometimes they are not ashamed to vomit forth Neither must we heere consider the person of one tyrant onely but the damnable furie of all the wicked which make their conclusions in secret no otherwise then if they were able to dispose of all things according to their owne fantasie Whose plots S. Iames describes in liuely colours We will goe into such a Citie say they wee will buy and sell and get gaine and yet in the meane while they know not what shall come to passe to morrow Iam. 4.13 They neuer thinke they are vnder Gods hand but haue this sottish conceit that they will doe all things by their own strength I grant that this brag I will ascend into heauen and that which followes also is so absurd as it seemes impossible how it could come out of the mouth of a mortall man but in regard it was not the Prophets meaning to set downe the speeches of Nebuchadnezzar word for word let it suffice vs to consider the thing it selfe For to speake the truth whosoeuer he be that attributes more vnto himselfe then the condition of men can beare hee exalts himselfe against God as the Giants did of whom the prouerb speakes whence it followes that all their deuises shall come to confusion But especially hee who passing beyond the bounds of his calling prouokes the Lord against him by his boldnesse And therefore let euery one of vs content himselfe with his estate and not desire to be mounting vp aloft but let vs rather continue in that degree wherein God hath placed vs. Indeed if God reach out his hand vnto any and lift him higher he may go further but he ought to vsurpe nothing to
man in which respect he was superior to the very Angels for he represented the person of Iesus Christ Ezech. 21.26.27 Now albeit soone after his Throne was throwne downe and the Diadem torne in peeces yet was not this confirmation vaine that God would still for a time keepe the Citie because he would in no sort breake his promise made to Dauid in his truth Psal 132.11 touching the perpetuitie of his kingdome For wee know that his successors lost not the principalitie by the exile of the people till Christ came Iere. 30.9 Ezech. 37.24 who for this cause in Hosea 3.5 is called Dauid By this we see how ridiculous the Papists are Papists ridiculous in vrging the merits of Saints as a cause why God should pardon vs. whē they affirme we are pardoned by the merits of Saints for there is great difference betweene the Saints and Dauid in regard of the promise which was made vnto him He might as well haue named Abraham or any other renoumed Patriarke in the Church but because he now speakes of the Church and of the eternitie of Christes kingdome he speciallie names him whom aboue all others had expreslie receiued this promise Behold this is my rest here will I dwell for I haue a delight therein Psal 132.14 Seeing the Prophet then respects the promise The Prophet respects the promise not Dauids person and not the person the Papists then are worthilie branded with the name of absurd Doctors in thinking that the intercession of Saints a dreame of their owne deuising can be any whit confirmed by this place Nay that which they pretend here directlie crosseth their error for Dauid which is heere placed betweene beares the image of the only Mediator who abolisheth all newfound intercessions Reade 1. Tim. 2.5 1. Iohn 2.1.2 Vers 36. Then the Angell of the Lord went out and smote in the Camp of Asshur an hundreth fourscore and fiue thousand so when they arose earely in the morning Behold they were all dead corpses NOw the Prophet shewes what befell the Assyrian that wee might not thinke the Lords words to be but winde he testifies then that his prophesie tooke effect in deed that so they might be the better perswaded he was sent of God and had spoken nothing of his owne head But this so admirable a worke must not be restrained to this one prophesie alone but to the whole scope of his doctrine which by this miracle was authorised himselfe knowne to be the seruant of God and his calling ratified and confirmed For doubtlesse he annexeth this notable and rare example of Gods iustice as a thing then very fresh in mind to testifie to the end of the world that it was God which spake by his mouth But now where the Angell made this slaughter it appeares not The common opinion is that it happened whilest Ierusalem was besieged but it might well happen also in the way that is to say when Sennacherib came to lay siege against Ierusalem But I leaue it as a thing in suspence because it is of no great moment albeit we may easily iudge by the scope of the text that this Tyrant came not so neere that he could throw any of his darts against the Citie Moreouer we are to reiect an inuention of Satan who hath indeuored by help of prophane histories to darken so manifest and admirable a iudgement of God which affirme that part of Sennacheribs host died of the plague in the warres of Egypt by reason whereof he was inforced to returne home into his owne countrie But who will say that there died so many men of the pestilence in one night This father of lies according to his ancient custome honors the Egyptians with this miracle which God purposely wrought in fauor of his Church The fact it selfe makes it more then manifest that Ierusalem was miraculouslie deliuered as from the gates of death speciallie if we way the message which Isaiah brought as we haue seene before by which he apparantlie testified that God wrought this worke rather for the Iewes then for the Egyptians And lest any man should imagin this miracle came to passe by naturall causes it is expreslie added that all this multitude was slaine by the stroke of an Angell Now it is no vnwonted thing for God thus to vse the ministerie of Angels in procuring the safetie of the faithfull for whose sakes he hath created all the armies of heauen It also serues greatly for the confirmation of our faith when we see there are so many thousands of them which wait for our saluation The Lord himselfe is strong enough and his truth it is which onely keeps vs Rom. 8.38 For the Angels are but his hands as it were in regard whereof they are called powers and principalities Eph. 1.21 but hee prouides exceedingly for our weaknesse by giuing such celestiall ministers to be our gardians and protectors And yet the whole glorie must be ascribed to God alone we are to acknowledge the Angels but his instruments for otherwise wee should easilie slip into the error of the Papists who ascribing more then is meete to them doe rob God of his power to clothe them with it With which error also the learnedst men of our time haue bin bewitched as we know Now we cannot affirme certainly whether this were done by the hand of one or manie Angels neither is it much materiall for the Lord is able easily to effect one and the same thing by one or a thousand of them For he vseth not their ministerie as if hee stood in need of their helpe but rather to support our infirmitie as we haue said before yet it is most probable and answers best to the Prophets words that one Angell alone had commission to doe this seruice Euen as in the antient deliuerance one Angell passed thorow the land of Egypt in a night to slay their first borne Exod. 12.29 Sometimes God also executes his iudgements by wicked angels but he chose one of his voluntarie seruants here to deliuer his Church as by his hand An hundred fourscore and fiue thousand We are not to maruell that this was so great an armie as some ignorants doe who esteeme it but a fable when they heare tell of such an huge multitude of souldiers because a lesse number serues the turne now a daies But histories doe plainly testifie that the easterne people mannaged things cleane contrarie to vs and it is to bee seene among them yet at this day It was no maruell they brought so many forth to battel because they were much more inabled to indure cold and heat then wee they had more able bodies to labour they were more sparing in diet neither were they giuen to delicious and daintie fare with which vice our souldiers are corrupted As touching the manner of this discomfiture here is nothing set downe for certaine The Rabbines Rabbins too bold in coining fables without any testimony or likely coniecture affirme
the 39. Psalme saith I held my peace Lord because thou diddest it If the feare of Gods power restraines vs not wee will neuer cease murmuring and therefore Iob Iob 39.37 considering that he had to doe with God saith I wil lay my hand vpon my mouth I will make humble supplication to my Iudge Iob 9.15 Hezekias then puts himselfe to silence for hee saw it was but vaine for him to stand disputing the case with God And thus hee confesseth that hee was but as a dead man because the Lord made him feele how forcible his threatnings were By reason whereof this good King concludes that hee profites himselfe nothing at all with replies because discourses to and fro haue no place in this behalfe I grant that these words proceeded indeed from despaire for in feeling God his enemie he shuts vp the gate against the passage of his praiers But it is no new nor straÌ„ge thing for such words which turne vs from praier now and then to escape vs in extreme griefes prouided that on the contrarie wee cleaue close to the proppe of praier yea although the sense of the flesh doe ouersway vs so far for a time as to perswade vs that all is but in vaine Wee may coniecture that this good King was so intangled with perplexed thoughts that he fainted in his languishing disease but especially in that he saw it was the best way for him to be silent as I haue said for hee did but lose his labour to plead with God as it shall appeare more fully in the course of the text Whence we gather that he now sets before him the fearfull power of God to the end hee may dispose himselfe to true humilitie Moreouer because the verbe Dadah signifies to moue ones selfe to goe softly some expositors translate I shall be remoued or tossed others I shall walke softly But I verily thinke hee speakes of a weake and trembling gate for he was so weakened that he thought he should neuer recouer his former strength againe This trembling must be referred to feare for he addes by and by after in the bitternesse as if he should say The anguish which oppresseth mee is so fast rooted in mine heart that it can neuer be plucked vp and thence came this vveaknesse whereof hee speakes Now because the vulgar translation hath I will acknowledge Auâ—cular confession the Papists haue wrested this place to proue their auricular confession but so vnaptly that old dotards may laugh them to scorne For it plainely appeares that he speakes not heere of confession but of an astonishment and trembling wherewith Hezekias shall bee smitten euen all the daies of his life as he himselfe here saith Vers 16. O Lord * Or all those that shall liue after me shâ—l know the life of my Spirit because thou hast made me to sleepe c. to them that ouerliue them and to all that are in them the life of my spirit shall bee knowne that thou causedst me to sleep and hast giuen life to me THe Prophets words are so short that it hath caused many interpretations amongst which this that followes is the most approued O Lord others shal liue after these yeeres that is to say their life shall bee prolonged As if he should say Seeing thou hast prolonged my daies thou wilt also cause others to inioy the like fauour from thee But this sense agrees not with the text and I iudge it too far fetched I should rather deem Hezekias his meaning to bee this O Lord all those vvhich shall liue after these yeeres vvhich thou hast added vnto my life shall know the life of my spirit And therefore the relatiue which must bee supplied for it is a thing vsuall among the Hebrewes not to expresse it and so this will bee no constrained exposition For it is not to be doubted neither can it be denied but hee speakes of the yeeres which the Lord had giuen him as an ouerplus His meaning is then that the fauour which God hath shewed him shall not bee knowne to those of his time onely but of the posteritie also Thus he sets forth the greatnesse of the benefit which shall be renowned for the time to come and shall remaine ingrauen in the memories of all euen after Hezekias shall be dead so as it shall be called a kind of resurrection The word to sleepe signifies to die according to the Hebrew phrase Gen. 47.30 Thus hee compares his sicknesse to death 1. Cor. 7.39 11.30 2. Pet. 3.14 to which he was so nie that he made none account of life Vers 17. Behold for felicitie I had bitter griefe * Or thou hast loued my soule in the pit of perdition but it was thy pleasure to deliuer my soule from the pit of corruption for thou hast cast all my sinnes behind thy backe AGaine he amplifies the greatnesse of his griefe by another circumstance for sudden calamities which we thinke not of doe trouble vs much more then those which wee see approching His sicknesse was the more cumbersome and insupportable because it surprised him vnawares whilest he was quiet and in prosperity thinking nothing lesse then to be so soone bereaued of his life We also know that the faithfull now and then doe please themselues too much in their prosperitie promising vnto themselues a constant and setled felicitie which Dauid confesseth himselfe was guiltie of I said in my prosperitie I shall neuer be moued but when thou hiddest thy face I was troubled Psal 30. Nothing therefore could astonish Hezekias more then to heare he must die when hee made account to liue in peace his enemie being driuen away and cut off for I thinke hee fell sicke after Sennacherib was repulsed and his host slaine as we haue said before See then a sore disease which now comes to vex him vehemently in the middes of this ioy and tranquillitie which presented it selfe before his eies We must not looke to inioy a setled estate any long time This shewes that we must make no account to reioyce in any setled estate long nor to lull our selues asleepe in iollitie seeing there is nothing stable nor stedfast in this life but we may be bereaued of all our ioyes in a moment Therfore whilest we are in peace let vs euen meditate of warre aduersitie and persecutions Aboue all things let vs carefullie seeke that peace which is grounded vpon Gods fatherlie loue and compassion wherein our consciences may rest securely The peace which is grounded vpon the assurance of Gods fauor is to be sought for aboue all things The second part of the verse may be expounded two waies because the verb Chaschak signifies To loue and sometimes To will This sense agrees not amisse It was thy pleasure to deliuer my soule but if nothing be supplied the sense will still be perfect O Lord thou hast loued my soule when it was in the Sepulcher It is knowne to all that the Soule is
but Abraham Gen. 17.5 Vers 3. Surely the Lord shall comfort Zion hee shall comfort all her desolations and hee shall make her desert like * Or a place of pleasure Eden and her wildernesse like the garden of the Lord ioy and gladnesse shall be found therein praise and the voice of singing THe Prophet shewes that the example propounded in Abrahams person After darknesse light agrees to all ages For as the Lord created so great a stocke out of one man in a moment so will hee replenish his Church by extraordinarie and vnknowne meanes not for once onely but as oft as in the worlds account she is become a widow and barren And thus after S. Paul hath spoken of Abrahams faith and commended the excellencie of it he applies the same doctrine to euery one of vs in particular Rom. 4.24 Where he addes and shall comfort all her ruines it may be thus expounded The Church must be very low b oughâ— before she is fit to receiue comfort The Lord will comfort his Church not onely whilest shee florisheth but euen when she shal be brought to desolation and solitarinesse And it was necessary indeed that she should be wasled and deformed euen to the vtmost before shee could rightly taste the helpe whereof hee heere speakes Whereas it followes that her desert shall be as a place of pleasure the Prophet hath respect to that place of Moses where he shewes how man at the beginning was put into the garden of Eden Gen. 2.15 The Garden of Eden a place of pleasâ—re Gen. 3.23 that is to say into a place of pleasure whence by his owne fault he was banished Now we which are depriued of this benefit and blessing which God bestowed vpon our first father are also scattered vpon the face of the earth and depriued of these pleasures Wherefore when many desolations befall vs and that wee see the order of nature ouerturned and nothing to bee perceiued but miserable wastes and scatterings let vs acknowledge that this is the iust punishment of our infidelitie and of the rest of our horrible iniquities Let vs also remember the sentence pronounced against our father Adam A good meditation for vs in the Churches desolation or rather against his whole posteritie which as we are to do in the whole course of our liues so then principallie when wee see the desolations and wracks of the Church For the earth which otherwise of it selfe vvould abound vvith all sorts of pleasures is now brought into a vvildernes by our fault and the Church which euery where florished is destroyed and laid waste Now in the next place the Prophet addes ioy and gladnes wherby he signifies that there shal be such a wonderfull change that the Church shall mourne nor lament no more for whilest she was oppressed vnder so heauie a bondage there was nothing heard but sighs and grones but being restored she shall reioyce and sing praises vnto God Heere then we are admonished to praise and blesse the name of God after we haue tasted of his liberalitie Psal 14.7 Vers 4. Hearken ye vnto me my people and giue eare vnto me my people for a law shall proceed from me and I will bring forth my iudgement for the light of * Or peoples the people Our slow attention causes God to dâ—uble his exhortation See verse 1. IT is not without cause that the Lord so often calles for audience for wee haue too wofull experience how dull wee are of hearing and chiefly in aduersitie When wee stand in greatest need of consolation then by our impatiencie and faint-heartednes we put it farre from vs. Wherefore it stands euery one of vs in hand to pluck vp our spirits especiallie when aduersities do pinch vs to the quick that by this meanes wee may rouze vp and awaken our spirits and banish all slothfulnes to receiue coÌ„sort Such an attention theÌ„ is heere required as may confirme our hearts in patience till the time of grace be come And thus the Lords meaning is that he will reigne againe and restore his Church to her first estate in which he will haue his name called vpon Albeit the word Law signifies as much as the Edict which the Lord will publish when he is determined to gather together his scattered Church How God wil raigne in his Church yet therewithall he shewes by what meanes he will reigne to wit by his law and by the doctrine thereof And thus we see that where the doctrine of the law is reiected there God reignes not that is to say there men acknowledge him not By Iudgement he meanes the rule of a well ordered gouernment by which he will restore his kingdome He saith that this Iudgement shall be for the light of peoples because miserable men by nature are drawne out of darknes when God begins to raigne and are then enlightened by the doctrine of the word The verb J vvill bring forth is diuerslie translated by the Interpreters because the Hebrue word Raga hath diuers significations for sometimes it signifies to cut and to open sometimes to rest Some then expound I will cause to rest that is to say I will make firme and this sense agrees not ill Many among the Iewes vnderstand it otherwise but I will not trouble the reader with their harsh and intricate expositions I rather willinglie receiue this translation I will bring forth or cause to come forth that is to say I will manifest my iudgement for this I thinke sutes best with the former member Now we know that the Hebrues are wont to vse many repetitions And therefore albeit the Lord repeates one thing twice yet the sense is but one and the same For where he said that a law should proceed from him now he promiseth to bring forth or to manifest his iudgement Vers 5. My righteousnes is neere my saluation goeth forth and mine armes shal iudge the people the Iles shall wait for me and shall trust vnto mine arme HEE confirmes the former doctrine A confirmation of the former doctrine The righteousnes of the Lord hath relation vnto men who haue experience that he is iust When the people were oppressed vnder so sore a bondage they had good cause to think they were iustlie chastised for their sinnes But they might wonder they were thus left and forsaken that Gods worship was dissolued and his holy name blasphemed by the prophane vngodly who committed many outrages against him without punishment That he might giue them some consolation then Isaiah promiseth that God will shortly assist them that so his truth and righteousnes may be published throughout the whole world But by the word Iustice he meanes not that recompence which he giues to euery one but that faithfulnes of the Lord who protects his Saints and bestowes many graces vpon them and keeps his promise touching their deliuerance in not suffring them to be ouerwhelmed This appeares yet better to be so by
as he is boâ—h God and man in regard he hath obtained righteousnesse for vs in his flesh For hee calles him not My sonne but My seruant that whilest we consider him as God we may also apprehend his humane nature in which hee yeelded that obedience which absolues vs before God The foundation of our saluation This is the foundation of our saluation then namely that hee offered vp himselfe in sacrifice as he testifies in the Gospell And for their sakes sanctifie I my selfe that they also may be sanctified through the truth Iohn 17.19 Vers 12. Therefore will I giue him a portion with the great and hee shall diuide the spoile with the strong because hee powred out his soule vnto death and he was counted with the transgressors and he bare the sin of many and praied for the trespassers The victory that Christ obtained by his death ISaiah shewes further what issuâ— Christs death shall haue for it was necessary hee should adde this doctrine touching the victorie which he obtained by his passion because the knowledge of our reconciliation with the Father by his death would not otherwise haue sufficiently confirmed our hearts Now hee borrowes a similitude heere from those who vsed triumphes For hauing obtained the victory they were gloriously apparrelled and receiued with stately shewes so Christ as a valiant and noble Generall triumphed after the conquest ouer his enemies He shall diuide the spoile vvith the strong It is the same with the former member and a repetition much vsed among the Hebrewes for those which before he called great now hee calles mightie and strong Those who translate I will giue him a portion with many peruert the meaning of the Prophet as I thinke All the difference in the two members is that God first shewes what he gaue to Christ and in the second hee addes that Christ inioied this benefit Now he inioies it not for himselfe but for vs for the fruit of this victory is made ours Christ conquered Satan sin and deaâ—h not so much for himselfe as for vs. How so Christ hath subdued death the world and the diuell for vs. In a word the Prophet heere extolles this victory which Christ atchieued by his sufferings who though he died concerning to the infirmitie of the flesh yet hee was raised againe by the wonderfull power of the holy Ghost 2. Cor. 13.4 and triumphed ouer all his and our enemies Heereunto appertaines the similitude of spoi les which the Prophet vseth For he ascended into heauen led captiuitie captiue and gaue gifts vnto men Psal 68. Eph. 4.8 And afterwards he ads that the abasing of Christ was the beginning of his imperiall dignitie As also S. Paul saith that after Christ had taken away the hand writing which was against vs he triumphed vpon the crosse Col. 2.14 So far was it off then that the reprochfull death which he suffered did any thing diminish his glory that it was rather a meanes by which God his Father aduanced him into an high degree of honour Isaiah also expresseth the kinde of death as S. Paul also who hauing set forth Christs obedience and shewing that hee humbled himselfe vnto the death addes by and by that it was no common death but the death of the Crosse that is to say a shamefull and an accursed death Phil. 2.8 Now the Prophet minding yet to amplifie this contumelie to the full saith that Christ vvas counted among the vvicked But the greater the contempt was before men so much the greater was the glory of his resurrection Saint Marke alleadgeth this place when hee tels vs how Christ vvas hanged betweene tvvo theeues Mark 15.28 for then was this prophecie truly accomplished indeed But the Prophet spake generally to shew that Christ died not a common death For that they might make him the more odious they hanged these two theeues with Christ and himselfe in the midst as the Captaine And thus Saint Marke alleadgeth this text to very good purpose and according to the circumstance of this place He bare the sinne of many This is added by way of correction lest in hearing tell of the ignominie of this death we should conceiue somewhat that might redound to Christs indignitie With which conceit our mindes being possessed we might happily be depriued of the victory which hee hath purchased for vs to wit the fruit of his death The Prophet then shewes that all this was done to the end hee might receiue the burthen of our sinnes vpon himselfe as also that when mention should bee made of Christs death wee might forthwith remember our owne purgation This fruit swallowed vp all the shame of his crosse so as his maiestie glory shined more fully then if we had seene him sit in the heauens Why so Note Because in him we haue a memorable testimonie of Gods loue in that he was thus humbled scorned and misused with all the indignities that might be that we who were appointed vnto eternall destruction might with him inioy immortall glory and happinesse I haue followed the common translation in these words he hath borne the sinne of many although by the Hebrew word Rabbim wee may vnderstand the Great and Noble and so the opposition would be the more manifest namely that Christ being accounted among the vvicked is appointed and offered as a pledge of the most noble and excellent and bare the shame which those that are in highest degree in the world had deserued But I leaue it to the iudgement of the readers to chuse whether of both readings they like best In the meane while I approue the common translation that hee alone hath borne the sâ—nne of many in respect the condemnation of the whole world was laid vpon him And the word many is sometimes taken for All The word Many sometimes taken for All. as it appeares by many testimonies especially in Rom. 5.19 For as by one mans disobedience many were made sinners c. And praied for the trespassers Because the purgation wherewith we are clensed that is Christ suffers and praies for trespessers the death of Christ was ratified and approued in regard of his intercession towards the Father it was necessary this should be added For as in the old Testament the high Priest who neuer entred without blood made praiers also forthwith for the people Exod 30.10 Heb. 5.7 so that which was there prefigured was accomplished in Christ First he offered his body in sacrifice and shed his blood for the ransome of our sins then that the purgation might be auaileable he performed the office of an aduocate and intercessor for all those that imbrace this his sacrifice by faith as it appeares in that famous praier which himselfe hath left vpon record in Iohn 17.20 Father I pray not onely for these that is for my Disciples but also for all those that shall beleeue in me through their word If wee then be of that number let vs know for certaine
the Iewes reiected this light to kindle one of their owne and in conclusion affirmes that they shall be consumed as with a fire by their owne light In this sort Christ reprocheth the Iewes for reioicing in Iohn Baptists light Iohn 5.33 Because they abused his person to darken nay rather to quench the glory of Christ For in opposing Iohns person against Christs to darken his glory what did they else but put out the light of God shining in a mortall man to kindle themselues another Which yet directed them not to walke in the right way but made them wander in by-paths wherein they had small cause to reioice In saying that they were compassed aboue with the sparks he taxeth their froward imaginations which harried them to and fro and therewithall derides their vanitie in that they ranne swiftlie and with great alacritie whither soeuer their deceiueable lusts led them VValke As if he should say You shall feele by experience how vaine and vanishing your light is when your vncertaine hopes haue failed you And thus by this so taunting a permission hee signifies that they shall both lose their time and their labour Others expound that the wicked kindle against themselues the fire of Gods wrath But the Prophet hath an higher drift neither doe I thinke that this exposition agrees to this place Of mine hand In regard the wicked being beguiled with a false confidence think themselues vtterly out of danger and doe boldly contemne all after claps by trusting in their light that is to say in the meanes wherewith they haue furnished themselues the Lord shewes that they shall lie downe in sorrow and that this shall proceede from his hand In a word that such as forsake the light of Gods word to seeke consolation elsewhere shall miserably perish THE LI. CHAPTER Vers 1. Heare mee yee that follow after righteousnesse and yee that seeke the Lord looke vnto the rocke whence yee are hewen and to the hole of the pit whence ye are digged A consolation or exhortation vnto patience NOw the Prophet exhorts the Iewes not to faint though they were few in number for they were so humbled and diminished that they seemed neere their vtter ruin euen as if they had been hopelesse of any posteritie to succeed them Hee therefore brings them to their originall to teach them that howsoeuer they were but a small handfull now yet God was able to increase multiply them Then he commands them to looke vnto their father Abraham who being but one man yet grew into a great number and God gaue him children as the starres in the firmament Gen. 15.5 and as the sand vpon the sea shore Gen. 22.17 Thence they might collect that if God in so small a space was able so admirably to multiply their fathers he was no lesse powerfull to make them increase heereafter seeing his power is no whit abated nor his will changed Looke to the rocke Some thinke that Abraham is heere called a rocke because hee was strong in faith as Saint Paul saith Rom. 4.19 Others alleadge a reason cleane contrarie to this similitude for they thinke Abraham is heere called a rocke or stone because he was vnfit to beget children and that Sara was called a caue because she was barren But all of them as I take it are deceiued for it is a plaine similitude taken from stones He saith then that they were hewen or digged out of Abraham and Sara as stones are hewen or digged out of a rocke or caue There was exceeding need that the faithfull should be vpheld by this admonition in the ruine of the whole nation God had promised as we said before that Abrahams seede should be as the starres Gen. 15.5 22.17 and as the sand This promise in outward appearance was abolished in the destruction of Ierusalem for then those that remained were like a small cluster of grapes that remaines after the vintage But in regard they had alreadie prooued how powerfull God was to create a great people of nothing the Prophet exhorts them to hope wel still that they may not bee taxed of vnthankfulnesse towards God And thus hee directs his speech properly to the faithfull who had much adoe to sustaine so sharpe temptations for hee speakes not to all in generall The Prophets alwaies make a distinction betweene the faithfull and the hypocrites but to those only that rested vpon the promises whom he calles followers of righteousnesse The Country was filled with vnbeleeuers and hypocrites who had for along time been apostataes from the exercise of pietie the more praise those deserued then who constantly followed a godly and a sincere course Where there is a desire of righteousnesse there God hath audience Note but where infidelitie raignes there is no place at all for the promises Thus then albeit they boasted they were Abrahams children yet all were not capable of this doctrine In the next place the Prophet shewes the way how to follow this iustice to wit in seeking the Lord for it must needes be that such as seeme to follow righteousnes and yet aime not at this marke doe erre in all the parts of their life These two things then to follow righteousnesse and to seeke the Lord must be ioined together Vers 2. Consider Abraham your father and Sara that bare you for I called him alone and blessed him and increased him The application of the former consolation THis application shews sufficiently whereunto the Prophets exhortation tended namely to confirme the peoples hearts in the hope of a better estate He saith he called him alone not onely because Abraham had no companions with him when he was called to forsake his Country but because the Lord suffered him to inhabit the land of Canaan without hauing issue till his old age so as he looked not to haue any at all And besides that Sarah his wife was also barren but at the last they had a sonne giuen them to comfort their old yeeres in their afflictions Which was no sooner giuen but it seemed that God had appointed him to the slaughter and yet for all this the Lord furnished him with a great number of children I told you ere while how necessary this consolation was for the Iewes which wee may also iudge by that wofull and miserable estate in which they then were as histories doe at large record It is also no lesse needfull for vs at this day Vse to vs. in regard of the scattering of the church that so our small number may no whit discourage vs. No wee are rather to hope that God wil one day multiply the same by means to vs vnknowne For we haue heere a manifest and an excellent example thereof in this blessing whereby wee see how the Lord in Abrahams old age weakens yea and out of death it selfe multiplied his of-spring Which promise appertaines not onely to the Iewes but to other nations and therefore his name is no more called Abram