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
referred to those which are assistants or counsellers to kings or some others If any cauiller will yet rest himselfe too obstinately in this wrangling of the Rabbins he shall do nothing else but manifest his impudencie Let vs follow that which is plaine and cleare Wonderfull We must note 1. Wonderfull These titles giuen to Christ be no vaine things that these titles be no vaine things but fitlie applied to the present occasion for the Prophet teacheth what a one Christ shall shew himselfe to be towards the faithfull Now he disputes not of his incomprehensible essence but extols his vertues whereof we shal haue experience by faith Which we ought so much the more to keepe in mind MeÌ„ are wont to content themselues wâ—th the bare name of Christ without consideration of his power because men for the most part content themselues with the bare name of Christ without consideration of his vertue and efficacie the which indeed we ought euermore chieflie principallie to weigh and consider In the first epithite he prepares the minds of the faithfull to the consideration of a very rare thing to wit that they should expect some more excellent and greater matter from Christ then that which we see in the course of Gods ordinarie workes As if he should say There are inestimable treasures wonderfull things hidden in Christ And the very truth is that his redemption farre surpasseth the worke of the creation of heauen and earth So then the summe is that the grace which God hath manifested in Christ is more excellent then all other miracles The second epithite signifies 2. Counseller that the redeemer shall come adorned and decked with all wisedome But heere we must call that to mind which I haue touched before namely that the Prophet disputes not in this place of the hidden and secret essence of Christ but of that vertue which he manifested towards vs. He calles him not Counseller then because he knowes and vnderstands all his Fathers secrets Iohn 1.18 but rather in regard he issued out of his Fathers bosome and therefore performed all the parts of the office of a soueraigne and perfect Teacher so as it is not lawfull for vs now to be wise further then his Gospell to the praise whereof also this appertaines 1. Cor. 1.24.30 Ephes 1.17 Col. 1.9 for therein the wisedome of God is fullie conteined as Saint Paul also often shewes and therein also Iesus Christ manifests and declares whatsoeuer is necessarie for our saluation and that so familiarly that he speakes no more to his disciples as vnto seruants but as vnto friends Iohn 15.14.15 The mightie God 3. The mightie God El is one of the names of God which notwithstanding is deriued from might or power so as sometimes it is added in stead of an epithite But here we may perceiue it is a proper name because Isaiah contents not himselfe therewith but hath added the epithite Gibbor which signifies strong And truly if Christ were not God it were ill done to reioyce in him for it is written Cursed is he that trusteth in man Iere. 17.5 The maiestie of God then must of necessitie shine in him that in him we may place our confidence because we can not rest vpon any creature without high sacriledge He is called the Mightie God then for the same reason that he was heretofore called Immanuel Chap. 7.14 For if in Christ we only find flesh and the nature of man our reioycing should be friuolous and peruerse and the stay of our hope should be grounded amisse and without any stedfastnesse If Christ bee God yea a mighty God â—hen wee may boldly repose our confidence in him Eph. 6.12 But if so be he shew himselfe to be a God to vs yea a mightie God then may wee boldly and securely repose our confidence in him There is also very great reason why the Prophet calles him the Mighty and Strong for we haue to fight against the diuel death and sinne enemies that are farre too mightie and strong for vs to deale withall who would quickly master vs if wee were not clothed with the inuincible strength of Christ By this epithite then wee are taught that Christ is strong enough to vphold our saluation to the end wee should desire none but him Christ is a strong God for vs. for he is God and wil shew himselfe strong for vs. This application is the key of this place and of others like vnto it to wit that we distinguish betweene the incomprehensible essence of Christ and that power by which he manifesteth himselfe vnto vs. 4. Eternall Father Eternall Father The Greeke Translator hath added To come and in my iudgement hath rightly expounded it for it sets forth the Eternitie vnlesse wee had rather say that a perpetuall and continuall order of times and seasons should agree better lest the heauenly life which is yet hidden from vs should needlesly bee restrained to this place It is true that the Prophet also comprehends that yea and admonisheth vs that Christ shall come to make his elect immortall but because the faithfull being yet in this world must passe from death to life this time to come is referred to the eternall estate of the Church The name Father is taken for Author because Christ maintaines his Church in all ages and giues immortalitie as to the whole body thereof in generall so to euerie member in particular Whence wee learne how fraile and brittle wee are being out of him For be it that wee liue very long according to the manner of men what shall become of this old age at the last Let vs therefore lift vp our mindes to that eternall and blessed life which wee possesse by faith and hope although wee see it not visibly with our bodily eyes 5. Prince of peace The Prince of peace Behold the last epithite whereby the Prophet declares that Christ shall bring full and perfect felicitie with him at his comming or rather a quiet and blessed securitie For the word peace signifies as much oftentimes amongst the Hebrews as prosperitie in regard that among all blessings none are found better or more desireable then peace The summe is that all those who will subiect themselues vnder the gouernement of Christ shall leade a quiet a happy life vnder his obedience Whence it followes that where this King raignes not mens liues are most miserable and full of troubles But herewithall wee must obserue that the nature of this peace and of this kingdome are both alike For it hath his principall seate in the consciences of men otherwise it must needes be that wee should be alwaies in conflicts and exercised through continuall assaults And therefore Isaiah doth not promise an external peace only but such a peace whereby wee may enter againe into fauour with God from whom we were vtterly estranged and enemies before Being iustified by faith we haue peace with God saith S. Paul Rom.
Daniel himselfe who was there present saith Dan. 6.1 that the citie was taken only Dan. 5.30 This is the cause why some expositors haue beene driuen to referre euery thing which is said here of Babylon to all reprobates Ans but therein they haue wrested the text for the Prophet by and by after speakes of the Medes and Persians Moreouer the threatnings which wil orderlie follow hereafter touching the Moabites Tyrians Egyptians and other nations doe sufficientlie shew that this prophesie is properlie against the Chaldeans whom the Prophet placeth in the first rank not that their destruction was so neere at hand as was the destruction of the rest but because the Church had no greater nor more dangerous enemies then they And wee must obserue that Isaiah spake not this whilst the Monarchie of Nineue florished but whatsoeuer he foretold against the profane nations in the whole course of his ministrie is put all vpon one heape as it were Thus then the order of time was not kept but the likenes of things was the cause why they haue put all these prophesies in one For whence is it that Isaiah makes no mention of Nineue seeing hee afterward sheweth that the Assyrians only were they which molested the Iewes with whom the Babylonians were in league but in regard that he speakes not of the histories of his time till he comes to the three and twentie Chapter but only prophesieth of the iudgements of God which came to passe after his death Now when he declares that Babylon shall be destroyed vtterlie it is certaine he speakes not of one destruction barely but vnder it comprehends the full ruin thereof which followed long time after the first For Babylon florished yea after the Persians had subdued it and kept the name and dignitie of a thrice renoumed citie And howsoeuer it be true that another citie was built called Ctesiphon that part of the glorie and riches of Babylon might be taken away yet notwithstanding the commoditie of the place the sumptuous buildings and fortresses of the citie caused that the dignitie royall excepted she was in nothing inferior to the head citie of Persia Yea after the death of Alexander the Great when Seleucia was built neere vnto it yet could it not staine the name and reputation of this so ancient a citie From hence then we gather that the things which are heere spoken can not be restrained to one time And yet is it not without cause that the Prophet threatens them so sharplie seeing the change of their empire was the beginning of diuers calamities which followed thereupon afterwards The change of Babels Empire the beginning of future calamities So that howsoeuer all the people were not slaine yet notwithstanding in regard the citie was forciblie assailed and taken by a sodaine assault and that by night when all the kings court were drowned in drunkennes it could not be but the Medes and Persians hewed all those in pieces which they met withall and therefore we need not doubt but the most valiant of the enemies made many slaughters before they receiued all the people to their mercie For will any man doubt but that this proud nation was dishonorablie handled by these barbarous conquerors seeing it was vnpossible to subdue them by any other meanes Now after that Babylon was by little and little brought vnder shee by and by after changed her king and after she had been a while vnder the gouerment of Alexander the Macedonian Alexander the Macedonian Seleucus Bâ—bel brought to ruin at last she sodainly fâ—ll into the hands of Seleucus who indeuored by all meanes to abate the greatnes of it till at the last it was brought vtterlie to ruine And thus whilst God suffered her to stand she serued as a deformed and shamefull spectacle that the accomplishment of this prophesie might be the more excellent and certaine and therefore our Prophet rightlie affirmes that the wrath of God shall not be appeased vntill this den of theeues shal be wholly brought to nought As touching the words some of the expositors take Enosh which we haue translated man for a warlike and noble man and Adam which wee haue expounded person for all handicrafts men But in as much as the Etymologie agrees not well herewith I doe not thinke the Prophet meant so I am rather of opinion that it is a repetition of words which is common with the Hebrewes Others take the word Ophir which I according to diuers expositours haue translated pure gold for a precious stone but we gather from many places of the Scripture that it signifies very pure and tried gold Vers 13. Therefore I will shake the heauens and the earth shall remoue out of her place in the wrath of the Lord of hostes and in the dâ—â— of his fierce anger THis is an other figure which serues for an amplification For God cannot repeate this doctrine too often The reason is not onely to astonish the infidels but also to bring consolation to the good who are often times disquieted when the wicked are at their ease and haue all things at their desire which Dauid confesseth when he saith I haue cleansed mine heart in vaine and washed mine hands in innocencie Psal 73.13 These liuely images then are for good cause thus painted out before our eyes to shew vs plainly the destruction of the wicked And therefore it is as if Isaiah should say Were it so that the verie heauens had neede to be shaken for the bringing downe and the rooting out of infidels euen that should be done For they thinke themselues out of all danger and so deepely rooted in the earth as if it were impossible to plucke them vp but the Prophet shewes that they greatly deceiue themselues because the Lord will rather shake the heauen and the earth also then that they should not come tumbling downe from their greatnesse whereunto they are mounted vp aloft Whence it followes that although the world presents a thousand leaning stockes vnto vs as well high as loâ—e yet notwithstanding there shall be no stedfastnesse in any of them vnlesse God therewithall be mercifull vnto vs. And if this appeares in particular iudgements how much more will it appeare in that generall iudgement when Christ shall ascend into the iudiciall throne of his maiestie to pronounce sentence of condemnation against all the wicked Vers 14. And it shall be as a chased Doe and as a sheepe that no man taketh vp euery man shall turne to his owne people and flee each one to his owne land HEe declares that outward succours shall profit the Babylonians nothing at all and by these similitudes shewes with what feare the souldiers shall be seazed Now Babel did not onely strengthen her selfe with the men of warre of her owne Countrie but she had strangers also vnder her pay He saith they shall all resemble little Fawnes or Does which are very timerous beasts and to scattered sheepe so as they shall retire
dangers but comes to himselfe and by himselfe alone considers that he is iustly punished that hee hath offended God and prouoked his wrath against him But the Prophet saith that not so much as one of the Iewes remembred God in these great calamities and that therefore the Lord had good cause to leaue them without thinking anie more vpon them From hence let vs gather that it is a signe of a desperate impietie when men amend not for the rods and scourges which are laid vpon them First of all wee ought to follow God cheerefully and to yeeld him voluntary obedience secondly as soone as he chastiseth and correcteth vs we are forthwith to repent vs. But if his rod doe vs no good what remaines but that God must double his blowes and make vs feele them in such seueritie that we at the last be brought to vtter destruction by them This doctrine is most fitting for this season wherein God calles vs to repentance by so many of his scourges and afflictions But seeing there is no repentance what are wee to looke for but that God should vtterlie cut vs off hauing before vsed all meanes possible To him that made it He closely coÌ„fesseth by these words that God absolutely condemns not the care we haue to resist our enemies to auoid dangers but that false confidence which wee put in externall means What course we ought to keepe in the time of peril For our inconsiderate hastinesse is iustly condemned of disloyaltie and high treason when wee forsake God to flie vnto swords and speares to fortresses and bulwarkes Let vs learne then to flie to him alone when dangers inuiron vs on all sides and let vs runne with all the powers of our soule Prou. 18.10 to the assured fortresse of his holy name This being done then is it lawfull to vse those meanes which hee giues vs but all things will worke to our destruction vnlesse we first of all put the hope of our safetie in his protection Hee calles God the workeman and maker of Ierusalem because hee had his habitation there and would there be called vpon Now seeing this citie was the image of the church this title also belongs to vs for the Lord is called the Creator of the Church in a speciall regard For howsoeuer this title appertaines to the creation of the whole world The first creation belongs to all the second peculiar to the elect onely yet this second creation whereby he deliuers vs from death by regenerating and sanctifying vs is a benefit which is peculiar to the elect others haue no part of this Now this title imports not a sudden act but such a one as is constant and perpetuall neither is the Church created once to be left by and by but the Lord defends and conserues it euen vnto the end Thou wilt not despise the worke of thine hands saith the Psalmist so Paul testifieth Psal 138.8 Phil. 1.6 that hee which hath begunne a good worke will accomplish it vnto the day of Christ And besides this title containes in it a wonderfull consolation A consolation for if God be the maker then neede we not to feare if so be we depend vpon his power and goodnesse But we cannot cast our eyes vpon him vnlesse we be indued with true humilitie confidence that being dispossessed of all haughtinesse and so brought to nothing we be readie to attribute the whole glorie to him alone Now this cannot be done vnlesse herewithall we bee fully perswaded that our saluation is in his hand being assured that we cannot perish no not although a thousand deaths should compasse vs about Well their fault then was the greater in regard the prerogatiue of this Citie which had been approued by so many euident signes could not yet prouoke the Iewes to commit themselues vnto Gods protection As if he should say What folly is it for you to thinke to keepe the Citie when you despise the workman that made it Long agoe The Hebrew word signifieth as well distance of place as length of time If we referre it to the place the sense will be that the Iewes are double vnthankfull that they loâ—ked not vnto Gâ—d no not a farre off Wherein we are to note that we ought not onely to looke vnto God when hee is neere vnto vs but also when it seemes hee is farre distant from vs. Now we thinke him absent when we feele not his present helpe and when he assists vs not as soone as we stand in neede To be short The nature of hope described he shewes what is the nature of true hope for it is a grosse and carnall kind of looking vnto God when we acknowledge his prouidence no further then wee câ—n see it before our eyes Hope must mount aboue the skies hope you know must mount aboue the skies I grant the Lord is alwaies properly and truely present but he is thought absent and farre off in regard of the weakenesse of our sight This must bee construed then according to our sense and not as the thing is indeed Wherefore albeit that he seemes to be absent in these calamities wherewith the Church is now afflicted yet let vs lift vp our mindes vnto him let vs awaken our hearts and shake off all sloth that so wee may giue our selues to the calling vpon his name But the other sense agreeth better to wit that they looked not vnto God who created and made his Church not yesterday or the day before it but a great while since as one who shewed himselfe the maker of it many ages off He is called then the ancient maker of his Church because that if the Iewes would but haue called to minde the long progresse of time they should haue knowne him to haue been a perpetuall conseruer of his worke wherein their ingratitude is yet the lesse excusable Vers 12. And in that day did the Lord God of hostes call vnto weeping and mourning and to baldnesse and girding with sackcloth THe Prophet further amplifies this wicked rebellion of the people For this circumstance cuts off all replies for in the middest of such extreme dangers they had despised the holy exhortations of the Prophes and had reiected the fauor of God when he was readie to haue healed and restored them to their former happines Here we see a signe of desperate malice when men are so besotted that they proudly despise instruction and correction kicking obstinatlie against the spurâ—e then I say may we euidentlie perceiue that they are giuen vp into a reprobate sense Whereas he saith the Lord called them we may expound it two waies for although he should not speake at all yet he calles vs sufficientlie by his rods and chastisements Put the case we had no Scripture at all no Prophets nor Teachers and that there were none to admonish vs yet doth God notwithstanding instruct vs by afflictions and calamities so as we may easily coÌ„clude that euery chastisement is
hath expressed the God of Israel â—o signifie that all nations should call vpon the name of the true God For though all men haue a certaine knowledge of God and that some seede of religion be rooted in their hearts yet when the question is of worshipping the true God in a right maner it either vanisheth to nothing or else they easilie fall to Idolatrie and superstitions Now the Prophet heere speakes of the true religion which should be spread thorow the world whence yet againe it appeares that he prophesieth of the kingdome of Christ vnder whose reigne the sincere truth was reuealed to forreine and profane nations Vers 16. From the vttermost part of the earth we haue heard prayses euen glory to the iust And I said My leannee my leannesse woe is me the transgressors haue offended yea the transgressors haue grieuouslie offended THis verse containes two sentences which in apperance seeme to crosse one another for the first conteines a ioyfull argument of Gods praises presently he breaks out into lamentations wherein he bewailes the disloyall behauiour of the wicked who made shipwracke of all religion and godlinesse As touching the praises of God wee haue alreadie said that hee can neither bee praised nor called vpon till hee haue made himselfe knowne vnto vs by giuing vs some taste of his goodnesse whereby we may conceiue good hope and assurance of saluation From thence come these sentences of Dauid Lord Psal 6.6 who shall praise thee in the graue In death who shall confesse thee For as long as we onely feele the wrath of God we cannot vtter his praises and therefore when the Prophet saith they shall be heard he giues vs to vnderstand that the Gospell shall be published thorowout the world to the end men may acknowledge God for their Father and wholly giue ouer themselues to set forth his praises It is to be noted that he saith from the ends of the earth because the praises of God were then bounded within Iudea and were not heard farre off but afterward they sounded euerie where When he addes glorie to the iust some take it as belonging to the person of all the faithfull in generall as if the meaning were that God shall be glorified beccause of his iustice Others reade it together thus We haue heard glory giuen to the iust God Those who thinke the Heralds of these praises are called iust doe gather a good sense but they consider not the word glorie or at the least they are constrained to put the word Reioycing in the stead of it Whereas he puts the verbe we haue heard in the preter-perfect tence and not in the future I make no doubt but he meant to reuiue the hearts of the faithful by this consolation to wit We shall againe heare the praises of God for it imports more then if he had said The praises of God shall be heard He also speakes in the first person that hee might comprehend the whole body of the Church and so drawes the faithfull to a more diligent attention We often finde the epithite Iust in the Scripture which he here applies vnto God but it belongs vnto him after another sort then it doth vnto men who are called iust in regard of that righteousnesse which is communicated vnto them for God is called iust by the effects because he is the fountaine of it Let vs now see then the substance of this congratulation and thanksgiuing Where the imputation of Christs righteousnes is felt there must the praises of God needes sound forth to wit we praise this iust God because we haue life and saluation by the imputation of this iustice vnto vs. Where the iustice of God is felt then there must praises and thankes needes follow But how incredible did these things seeme when the Prophet foretold them for the Lord was only knowne and praised in Iudea Their destruction is denounced and then followes the publishing of Gods word and praises which should sound thorowout the world Now how could these things come to passe when the people of God were destroyed Surely we may well conclude that few at that time belieued these prophecies But now that these things are come to passe is it not our duties to admire so great a miracle The Iewes were not onely scattered but almost brought to nothing yet notwithstanding one small sparkle hath been sufficient to giue light to the whole world so as whosoeuer hath been truely inlightened therewith hath made bold and constant profession of the trueth My bowels This place is diuersly expounded for some translate the word Razi Secret others translate Leannesse Those who turne it Secret thinke the Prophet meant that a double secret was reuealed to him to wit that the Lord was purposed to reward the good and to be auenged on the wicked For whilest men looke to the outward appearance and see the wicked haue all they can wish and the godly ouerwhelmed with miseries they are troubled and doubt in themselues whether the matters of this present life are gouerned by the hand of God or whether all things are guided by Fortune But such thoughts are nothing but the seedes of impietie as Salomon shewes Eccles 8.11 This therefore made the Psalmist enter in the sanctuarie of God to consider of this thing rather then to consult with flesh and blood about it Psal 73.17 Now if we follow this interpretation the sense will bee Although the iust seeme to haue lost all their labour yet this secret doe I retaine in my breast that it shal be well with them notwithstanding in the latter end and albeit the wicked thinke to escape yet am I assured they shall not goe scotfree But in regard this subtiltie seemes farre fetched I had rather expound it more simply and seeing the particle of expressing anguish is also by and by added who should let me to thinke but that Isaiah speakes here of the iust or of their reward Others expound it Leannesse as if hee should say I languish and am euen dried vp with sorrow for as the prosperitie and florishing estate of the people did as it were batton him so their miserable and wofull estate was his leannesse For the Prophet here sustaines represents the person of the whole stocke of the Iewes and because the Lord had cut it off hee had iust cause to bewaile the leannesse of it This interpretation hath some probabilitie as I haue said because Isaiah had good cause to lament the diminishing of his people which he saw was at hand And wee know that when the grace of God beganne to be published in all places then the Iewes decreased yea the successors of Abraham were as good as extinguished But let vs see whether the Prophet hath not a further drift then to the reiection of his owne nation so as he rather bewailes the inward euils wherewith he foresaw the Church should be afflicted For we may well affirme that the Hebrew word which others haue
they may receiue a sure life that neuer decaies And therefore S. Paul very fitlie shewes that it were to turne the order of things vpside downe if that the faithfull should liue till such time as Christ who is the fountaine of life appeeres Col. 3.3.4 Therefore it is we said before that Isaiah here comprehends the whole kingdome of Christ for albeit we begin to feele the fruits of this consolation when we enter into the Church yet we whollie enioy not the full measure thereof till the day of the resurrection be come wherein all things shall be perfectlie restored The day of resurrection the day of our refreshing Mat. 25.32 in which respect it is also called the day of restauration Act. 3.21 Here then we see the only remedie to mitigate the bitternes of all our griefes to wit euen to turne our eies to the beholding of this day in which God shall separate the good from the bad As death then naturallie deuoures and destroyes all the race of Adam so the miseries to which they are subiect in this world are forerunners of the same death All miseries are forerunners of death Their life therefore is but a kind of death but in regard that by the redemption wrought by Christ the curse of God is taken away both in these beginnings of death as also in death it selfe Christ hath by his death taken away the curse both of these beginnings of death as also of death it selfe therefore it is rightlie said That all those that are grafted into Christes bodie liue whilest they die because all their euils are turned vnto their good Rom. 8.28 Whence it followes that they alwaies come forth as those that are more then conquerors euen out of the very iawes of death and that till they be fullie and whollie knit vnto their head Would wee then be esteemed in the number of those that are dead in Christ of whose life he is the sure gardian We must then lift vp the eies of our faith aboue the whole course of nature But this is yet better expressed by the word body or carcase as if he should say this old rottennes which it seemes hath consumed the bodies of the faithfull shall hinder the Lord nothing at all to make them rise vp in full beautie againe As touching the proprietie of the Hebrue phrase some translate it With my bodie others Which are my bodie Others againe supplie a particle of similitude As my bodie but in regard the sense agrees well enough without adding or deminishing let vs content our selues with that which the words do plainely sound of themselues and so had I rather take it by way of application At the least this word is added of set purpose so as the Prophet thereby ioines himselfe to the whole bodie of the Church and thus he placeth himselfe in the number of those which being dead in the Lord do notwithstanding wait for a resurrection apart And in that he mentions himselfe in particular A commendation of Isaiahs faith in God and loue to the Church it is that he might giue the more authoritie vnto his doctrine For he thereby shewes that he spake from the heart vttering and testifying by this his confession the fruit of his faith according to that sentence I beleeued therefore did I speake Psal 116.10 2. Cor. 4.13 otherwise the wicked and prophane may well discourse in words of Gods mercie and of life eternall and yet in the meane while haue no feeling at all of these things in their heart As did that false Prophet Balaam who knew well enough that that which be spake was true and yet for all that receiued no profit by his prophecies himselfe Num. 23.19 and 24.5 But our Prophet speakes in this place far otherwise for he professeth that he is of their number who belonged to a better life thus shewing that he willingly vnderwent the sorrows and calamities which God laid vpon him for the furtherance of his mortification as one indeed that chose rather to suffer afflictions with the people of God then to inioy the pleasures of sinne for a season Now thus he makes it cleere to all the world that he speakes not here of things whic hee knew not or of that which he felt not but of those things which he learned by experience Yea hee shewes hereby that his confidence was so great that he willingly ranged himselfe among a company of dead bodies which yet should as he beleeued be restored to life chusing rather to bee accounted a rotten carcase knowing himselfe to bee a member of the Church then to be in his full strength out of the same And this doubtlesse caused his doctrine to be so much the more effectuall for he opposeth it to the former sentence verse 14. in which hee said that the wicked should not liue because all hope of a ioyfull resurrection was taken away from them If any obiect Obiect that the resurrection shall be common as well to good as to bad it is easilie answered Ans for Isaiah speakes not here onely of the resurrection but of that felicitie which the faithfull shal inioy I grant the wicked shall rise but it is to eternall perdition their resurrection therefore shall be to their ruine and death whereas it shall bring happinesse and glory to the iust He calles the inhabitants of the dust the faithfull who are humbled vnder crosses and afflictions who in life haue death continually before their eyes Yet I deny not but they also inioy the benefits of God euen in this life but by this similitude the Prophet sets out their miserable condition as those that beare in their bodies the dying of the Lord Iesus 2. Cor. 4.10 For it is needfull that their outward man should be beaten downe and mortified till at the last it be brought to nothing that so the inward man may be renued daily 2. Cor. 4.16 If we meane then to haue any part or portion in this consolation let vs willingly content our selues to lie downe in the dust For this cause hee commands the dead to arise and sing which may seeme to be very vnfitting for men in their case there being nothing among them but a sorrowfull silence In this therefore the Prophet shewes an apparent difference betweene the elect of God An apparent difference betweene the elect and the reprobate who arise by an heauenly power albeit they be as good as rotten in their graues and lie buried in the dust and the reprobates for they being separated from God and Christ the fountaine of life wither away whilest they liue that so death may vtterly deuoure them Now in that he promiseth to giue them the deaw of the meddow hee thereby inricheth his doctrine with a verie elegant and fit similitude for we all know that the flowers do fade and die in winter but especially in meddowes for they seeme to be altogether dead neither can a man be perswaded to the contrarie
is nothing else but that integritie and soundnesse of heart which is opposed to hypocrisie which also appeares by the word truth according as Saint Paul saith 1. Tim. 1.5 that the end of the law is loue out of a pure heart a good conscience and faith vnfeined Moreouer Hezekias sets downe the fruits which issue from a pure heart as from the roote not onely to animate himselfe but others also especially concerning those things which might giue them any occasion of stumbling Hee staggered not then but meant to remoue the impediments which peraduenture might discourage many Againe The second rule let vs note how our life must be ordered if we desire that God should approue of vs to wit that we doe nothing vvithout his commandement And haue done that which was good in thy sight for as hee reiects and condemnes all outward shewes whereby hypocrits would bee thought iolly fellowes so esteemes he nothing at all of any newfound seruices wherein the superstitious sort trauaile in vaine thinking they merit much at his hands whilest they cast his word behind their backs But Hezekias Hezekias not onely ran but he ran well who knew that obedience was better then sacrifices 1. Sam. 15.22 saith not onely that he ran which some often doe though cleane out of the way but also that he squared his whole life to the commandements of God which onely is the competent Iudge thereof Now from this place wee may gather how much this holy personage was kindled with the affection of praier for albeit he sees nothing about him but signes of Gods wrath yet hee ceaseth not to haue recourse vnto him still God must be sought vnto by praier when hee seemes most angrie and exerciseth his faith by powring out his praiers teares in his presence which all faithfull hearts ought carefully and diligentlie to practise and that euen in their deepest distresses Vers 4. Then came the word of the Lord to Isaiah saying ISaiah went his way and left his sting behind him as they say leauing him as a dead man whom in the name of the Lord he had adiudged to die In the meane while we may gather from his song how restlesse his thoughts were or rather with how great terror he was surprised It is not easie to define of the intermission betweene the Prophets departure and his returne yet it is out of question that the promise both touching his recouery and life was not made till he had felt himselfe forlorne yea after he had a long time been tossed vp and downe with furious stormes and tempests For his faith was tried to the vtmost when God thus hid his face from him and suffered him to lie plunged in the darknesse of death yet we haue told you already that the faith of this King was not so quenched but that some sparks thereof appeared though hee were left destitute of all outward comforts For by the secret instinct of the holy Ghost he breathed out vnutterable groanes from this bottomlesse gulfe which ascended vp into the eares of the most high From whence we gather that the faithfull are so heard in the day of their distresse that the fauour of God manifests not it selfe vnto them at the first cry but hee deferres of purpose to let them feele it till hee sees they be throughly humbled Now if it were needfull that so excellent a king and seruant of God should be in a manner thus ouerwhelmed with sorrowes that he might be the better fitted and prouoked to desire Gods fauour and to sigh and grone vnto him being at the last cast and almost swallowed vp of the lower hells let vs not wonder if sometimes he leaues vs perplexed with feare and anguish and deferres that comfort long which we desire First obiection Obiect But some may thinke it strange that God forthwith called back his sentence as if he repented himselfe of that which was gone out of his lips for there is nothing lesse agreeable to his nature then to be changeable Ans I answere Hezekias was not adiudged to death in the decree and counsell of God but his meaning herein was to trie and examin the faith of his seruant Wherefore in this denunciation there must be a condition supplied A condition must be supplied in the denuntiatiō for otherwise Hezekias could neuer haue bowed the Lord nor disanulled his irreuocable decree neither by his prayers nor teares But the Lord threatned him as he did Abimeleck king of Gerar for taking Sarah Abrams wife Gen. 20.3 And as Ionas did the Nineuits Ionas 1.2 3.4 But it will be further obiected Obiect Second obiection that it is contrarie to Gods nature to speake one thing thinke another for thus his words shall lose their authoritie because men will esteeme of his promises and threatnings as things of little weight Ans But wee must iudge of the forme of these words as of the sense of those which I haue alreadie expounded GOD gaue sentēce of death vpō Hezekias because he would not that he should die neither had it been needfull nor profitable to haue sent him this message had not the remedie been neere at hand Besides as it was the meaning of God to humble his seruant with feare and astonishment that by a voluntarie condemning of himselfe he might by prayers and teares escape this chastisement so also it was no lesse his purpose to bring him low by this sharp and biting speech Thou shalt die to the end he might require life and to haue it restored as to him that was now shut vp as it were in his sepulchre The Prophet supplied an infolded condition therefore which Hezekias easily espied although he perceiued it not at the first We can not conclude then that God vsed any dissimulation here seeing he fits his speech to the capacitie and reach of the person to whom he speakes for it is no vnwonted thing with him to kill before he quicken He only then holds part of his speech in suspence He only held part of his speech in suspence that by the outward appearance of death Hezekias might by little and little be framed to newnes of life Vers 5. Goe and say vnto Hezekiah Thus saith the Lord God of Dauid thy father I haue heard thy prayer and seene thy teares behold I will adde vnto thy dayes fifteene yeeres IN his first ambassage Why God propounds his name to Hezekias in a diuers forme vers 1. he meant only to terrifie Hezekias and therefore contents himselfe with a bare propounding of the name of God * As in vers 1. before whose iudgement seat he summoned this poore guiltie person but now when hee brings message of consolation he addes a particular title * The God of Dauid thy father to shew from what fountaine this fauour proceeded as if he should say God is now mooued to shew mercie so as he will not deale extreamely with
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
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
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
according to the custome of the Hebrewes I see no reason why Oecolampadius hath translated Oecolampadius Hee hath exposed his high places to the rich By the rich vnderstanding tyrants and proud men for they are wont to wax insolent and intemperate in regard of their riches which they abuse to play the Tarmogants Thus I thinke that by the vvicked and rich he vnderstands one and the same thing Isaiahs meaning is then that Christ was subiect to the contumelies insolencies and lusts of the wicked Scribes and Pharisies For the Scribes and Pharisies on the one side rushed vpon him with a desperate fury and on the other side the factious people cried no hing but crucifie him The factious people Pilat crucifie him Matth. 26.66 Pilat contrary to all equity law gaue an vniust sentence of death vpon him though hee were informed of his innocencie The Roman souldiers Marke 15.14 And the Roman souldiers greedy of any pray put the cruell and wicked sentence cruelly and wickedly in execution Iohn 19.16 Who would not haue thought now but that Chrst had been vtterly ouerwhelmed an◠buried amongst the bloody hands of these cruels murtherers For I take the graue heere by a metaphor in regard the wicked and their executioners had almost ouercharged him Obiect And if any obiect that Christ was buried honourably I answere Ans that this buriall was the beginning of his glorious resurrection But heere hee speakes of his death which is often signified by the graue This then I take to be the true meaning and yet I giue euery man leaue to iudge as it pleaseth him Though he had done none iniquitie The Prophet sets Christs innocencie heere before vs not so much to defend him against the slanders of the wicked as to recommend vnto vs the fruit of his death lest wee should imagin that he suffered at aduēture He was innocent and suffered by Gods decree not for his iniquities but for ours for he bare the punishment due to vs. Now in two words he expresseth Christs perfect innocencie to wit that hee sinned neither in vvord nor deed Surely euerie one will confesse that this cannot be affirmed of any mortall man it followes then that it appertaines to Christ onely Vers 10. Yet the Lord would breake him and make him subiect to infirmities when hee shall make his soule an offering for sinne hee shall see his seede and shall prolong his daies and the will of the Lord shall prosper in his hand BY this we may the better discerne of that which I haue briefly touched The fruit of Christs death expressed to wit that the Prophet propounding Christs innocencie had a further drift then to defend him against the contumelies and reproches of the wicked The marke hee aimes at then is to make vs looke vnto the very cause that so we might feele the effect thereof in our soules for God neither ordaines nor executes ought at randon Whence it followes that the cause of Christs death was lawfully vndertaken The exposition also is still to bee remembred of vs Obiect which we touched in vers 6. There was no sinne in Christ but why vvould the Lord then haue him suffer Ans Euen because hee sustained our person and cause for there was nothing at all that could satisfie Gods iustice but the death of his only begotten Son The word Asham signifies sinne and oblation for sinne and so oftentimes it is found in the latter signification in the Scriptures Exod. 29.14 Ezech. 45.22 For the beast sacrificed was so offered as that bearing the punishment and curse of the sinne it also blotted it out And the Priests signified so much by the imposition of hands euen as if they had laid vpon the beast the sinnes of the whole people Leuit. 4.4 And if any priuate man had offered he also put his hands vpon the head of the beast as if hee had thereby translated his sinne from himselfe vnto it Leuit. 4.27.29 And therefore Saint Paul calles Christ the curse or execration saying Christ hath redeemed vs from the curse of the law being made a curse for vs Galat. 3.13 And in another place Hee made him to be sinne for vs vvhich knew no sinne that wee might be made the righteousnesse of God in him 2. Cor. 5.21 Also in Rom. 8.3 For that which was impossible to the law in that it was weake by reason of the flesh that hath God done by sending his owne Sonne in the similitude of flesh subiect to sin and for sinne hath condemned sinne in the flesh that the righteousnesse of the law might be fulfilled in vs. The Prophet then by this word Asham signifies the same which Paul calles curse and sinne in the places formerly alleadged Now heere the fruit of Christs death is expressed in regard that by his sacrifice sinnes are done away and God is pacified towards man for the vertue of this word sacrifice must be referred heereunto Hence it followes that the abolishing of sinne and satisfaction for sinne is no where to bee found but in Christ Now that we may the better remember these things first wee must note that we are all guiltie before God so as we are accursed and lothsome in his presence Will wee then bee brought againe into his fauour Sinne must be taken away But this cannot bee done with purgations deuised by man How then We must resort to Christs death because wee cannot otherwise make satisfaction to God In a word No satisfaction can be made to God for our sins but by christs death Isaiah teacheth that sinnes cannot be pardoned vnlesse wee flee to this death If this language seemes harsh and not seemly for the person of Christ let such a one enter into his owne heart and consider in good earnest how feareful and terrible Gods iustice is when nothing is able to appease it but the sacrifice of Christ And so the inestimable grace which shines in the curse of Christ will easily remoue all offence Hee shall see his posteritie The Prophets meaning is that it shall bee so farre off that Christs posteritie shall be diminshed by his death that contrariwise it shall be the meanes to raise vp seed vnto him For in quickening the dead he begets a people which he afterward will cause to multiply exceedingly Neither is there any absurditie at all in it to call the faithfull the posteritie of Christ though they bee his brethren for they bee his of-spring Where hee addes Hee shall prolong his daies some supply the relatiue Asher Which saying that the posteritie shall indure long But I expound it more simply that the death which Christ shall suffer shall not cut off the length of his daies that is to say from liuing eternally Some departing out of this life doe leaue children which shall suruiue them yet vpon condition that their fathers be first dead But Christ shall haue his children with him for he dies not as men doe but obtaines eternall
6. 10. 29. 10 11. and 42. 19. 21 Blood taken for inhumanitie 59. 3 Bloods for murther 35. 15 Bloods of the earth what 26. 21 Booke taken for the Law it selfe 34. 16 How the books of the Prophets were gathered 30. 8 Booke of life what 4. 3 Reprobates not written in it 4. 3 To render into their bosome what 65. 6 Brags of the wicked 59. 4 Proud bragging of the Iewes 57. 4. 65. 15 Brags of Papists 1. 30. and 29. 14. and 36. 19. and 45. 20. and 49. 21. and 62. 5 Branch put for the strongest 9. 14 Bread and wine taken for ordinary food 33. 16 Not bread but Gods blessing that nourisheth 3. 1 Gentiles become brethren of the Iewes 66. 20 Brethren falsly so called 66. 5 The hurt that comes by taking bribes 1. 23. 5. 23 Burden what is signifies 13. 1. and 14. 28 Buriall a signe of the last resurrection 14. 18 The care of buriall not to be condemned 22. 17 Whether the depriuation of buriall is to bee esteemed a curse of God 14. 8. See more of this in 14. 20. and 22. 17. C CAines repentance 26. 11 Why Isaiah laments the calamity of the church 15. 4. and 16. 9. and 21. 3 Why we are called into the Church 56. 7 Calling of Christ what 49. 1 Calling of God cannot be disanulled 63. 19 What efficacie is in Gods calling 11. 12 Calling of the Gentiles foretold 2. 3 4. and 11. 10. and 12. 5. and 14. 1 2. and 19. 22 23. and 25. 7. and 26. 15. and 42. 4. 6. 11. and 45. 22 23 25. and 49. 6. 12. 21. and 52. 8. 15. and 54. 5. and 55. 4 5. and 56. 3. 7. and 60. 9. and 65. 2. and 66. 19 20. The certaintie of our calling 65. 2 The end of our calling 43. 21. and 55. 5. and 56. 6. and 60. 21. and 61. 3. and 63. 8. The calling of the Gentiles admirable to the Apostles 56. 3 Isaiahs calling confirmed the second time 6. 1 No man ought to take vpon him the office of teaching vnlesse he be called 61. 1 God hath neuer been called vpon as a Father in the Church otherwise then by Christ 63. 16. and 65. 24. To call what it signifies 44. 5 To be called of God 43. 1 Canaan a pledge of adoption to Abrahams posteritie 14. 1 Captiuitie in Babylon a kind of diuorce 50. 1. 54. 5 Why compared to a deluge 54. 9 Why to darknesse and death 9. 2 Carmel a fruitfull soile 10. 18. 33. 15. The cause from whence all Gods benefits proceed 63. 9 Ceremonies must not bee separate from the word 1. 11 Not simply required in respect of themselues 1. 11 Why ceremonies were instituted 1. 13 Why reiected 1. 11 Why necessary 1. 11 Of themselues considered apart vaine and friuolous 66. 2 Vse of ceremonies 1. 11 Abolishing of ceremonies 2. 3 Vaine ceremonies established in the Papacie in stead of sacraments 20. 2 Ceremonies of the Law obolished and how 66. 23 Chapters ill diuided 4. 1. 14. and 10. 33. and 14. 28. and 24. 17. and 46. 1. and 53. 1. and 58. 1. and 64. 1. Chaldea signified by the word Desert and why 21. 1 Chaldeans seuere cruell compared to the Egyptians 5. 29. 52. 4 Chamos an Idoll of the Moabites 15. 2 No change in God 14. 17 Change of kingdomes comes of God 19. 1. and 22. 21. 41. 4. 51. 6. Change of the number vsed among the Hebrewes 23. 6 A change of the person 42. 24 Charra a citie 37. 12 Chariots had a double vse of old 22. 6 Why the chastisement of the wicked is deferred 10. 13. 13 6. 18. 5. 26. 1. 28. 24. 25. 63. 4. 65. 6. 56. 66. 18. Vnto vs a child is borne 9. 6 In what sense the Church is said to bring forth a man child 66. 7 In what sense the word child is taken 3. 4 A child vnthankfull to his father a double monster 1. 2 All the children of the Church taught of God 54. 13 Why God giues children 38 9 Children not punished for their fathers offences 14. 21. 43. 27. 65. 7 Christ God eternall 2. 4. 6. 1. 10. 8. 14. 9. 7. 25. 9. True man 7. 15. 11. 2. 42. 1. 53. 11. Wonderfull 9. 6 Why worshipped in the Church 60. 14 Altar of the faithfull 56. 7 Soule of the Law 29. 11 Author of peace 57. 19 Onely author of righteousnesse 53. 11 Head of the Church 54. 1 Head of the faithfull 25. 9 Counseller 9. 6 Why called Dauid and the sonne of Dauid 37. 35. and 45. 1. Why called Immanuel 7. 14. 8. 10 Iudge of the whole world 32. 6 Light of the faithfull 42. 6 Mediator betweene God and man 8. 10. 19. 20. 37. 35. 49. 8. 53. 12. 63. 17. 65. 24. Physitian of soules 53. 4 Why sent of God 42. 7 Exposed to the wickeds reproches 53. 9 Father of eternitie and why 9. 6 Cornen stone 28. 16 A tried stone ibid. A stone to stumble at and why 8. 14. 15. 28. 16 The first borne of euery creature 37. 28 Prince of peace 9. 6 Promised to all the world 11. 1. 2. 4. 42. 6. and 55. 5 Promised to be borne of the virgin Mary 7. 14 Where to be sought 16. 5 Onely redeemer 35. 10 Onely and most sure refuge of the faithfull in trouble 32. 2 King of Gods people 52. 13 King eternall 9. 7 Hee onely raignes where his Gospell is preached 11. 4 The end of all the Prophets and promises 29. 11. 42. 1 The Sauiour of his Church 62. 11 Gods seruant and how 42. 1. 43. 10. 53. 11. 55. 5 Sonne of righteousnesse 25. 7. 60. 3 Spouse of the Church 62. 5 The protector of the poore 11. 4. 16. 5 The way the truth and life and how 49. 6 He ouercame in the midst of death 53. 8. 12 Iustified as he is man 53. 1 Brought in speaking 49. 1 Alwaies the gouernor of his Church 63. 16 Wherein his dominion consists 92. 2 He raignes not for himselfe but for his 11. 6 Why silent before Pilat 53. 3 His comming foretold 9. 6 7 He came in a contemptible estate 42. 2 The Papists brag of his name falsly 55. 4 We are none of Christs vnlesse we be giuen to vprightnesse 7. 8 The nature of Christs kingdome 11. 4 All things subiected vnder him 14. 2. 45. 23. All haue need of him 53 The name Christ attributed to Israel 49 3 Difference betweene Christ and other men 9. 6. and 11. 3 Difference betweene Christ and the Kings of the earth 42 2. 49. 2 Christ must be the matter and end of our ioy 9. 6 Called Sonne by way of excellencie ibid. His two natures in one person noted 7. 14 Christ had no father on earth ibid. Whence it is that we are called Christians 11. 2 A note to discerne true
cannot inioy their goods with a good conscience 65. 13 A good conscience how necessary 58. 4 A quiet conscience onely proper to Gods children 32. 18 A wicked mans conscience neuer quiet 65. 13 Peace of conscience a fruit of the Gospell 2. 4 An euill conscience alwaies flees Gods presence 31. 2. Alwaies vnquiet 32. 18 How sleepie consciences must be awakened 58. 1. 8. 13 The conscience of Papists 32. 18 An euill conscience discouers it selfe in the countenance 2. 11. and 3. 9 A generall consent a shrewed temptation 8. 11 Consolation for the faithfull 1. 25. 28. 4 2. 5. 17. 6. 13. 7. 4. 19. 8. 10. 17. 9. 1. 10. 5. 12. 22. 24. 26 11. 1. 12. 3. 14. 14. 24. 28. 32. 15. 9. and 16. 14 17. 61. â— 14. 18. 4 5. 19 18. 21. 1. 15. 16. 22. 11. 23. 17. 24 13. 14. 22 23. 25. 10. 26. 12. 13 21. 27. 4 28. 16. 25. 29. 21 22. and 30. 19. 21. 29. 31. 9. 32. 15. 33. 5. 35. 5. 37. 26. 40. 1. 8. 29. 41 8. 9 10. 14. 43. 1. 14. 25. 44. 2. 48. 11. 49. 24. 50. 10. 51. 1. 17. 21. 52 9. 54 11. 55 6. 57. 15. 59 15. 63 4. 7 65. 8. 66. 2 5. Consolations for the poore 10. 2 Consolations added to threatnings 4. 2 5. 17. 27. 6 A consolation for good Princes 22. 23 To whom consolation belongs 40. 7 Whence it is to be drawne 37. 2. and 40. 8 and 50. 4. 11. and 51. 8. 16. 52. 9. and 57. 18. and 66. 11 Conspiracie taken in good part 8. 12 Conspiracie of the Papists 44 11 Constancie of the faithfull 8. 12. 56. 2 Constancie of Pastors 8. 16. and 29. 21 and 50. 7 The constancie of Isaiah 8. 18. and 30. 8. and 39. 3. 5 Contempt of Gods word the perfection of all euill 5. 24 Contentment consists not in abundance 65. 13 Continencie a rare gift 19. 21 God lookes that our conuersation should answere our vocation 63. 8. and 43. 21 Conuersion of the Egyptians to God 19. 19. 21 Conuersion a kind of resurrection 19. 22 What men are without conuersion 65 25 No saluation without conuersion 59. 20 The conuerted ought to labour the conuersion of others 2. 3 Conuersion of the heart and change of the life must goe together 55. 7 Conuersion what 19. 13. and 28. 16 How corne and wine is said to be ours 62. 9 Corrections benefit vs nothing vnlesse God touch our hearts by his holy Spirit inwardly 1. 25 A signe of desperate malice not to benefit by corrections 9. 13 When God begins to correct he makes not an end by and by 1. 7 Necessitie of Corrections 25. 3 God corrects in measure 27. 8. and 64. 9 Couenant of God cannot be disanulled 7. 14. and 19. 25. and 24. 5. and 45. 25. and 55. 4. and 59. 20. and 65. 1. Couenant of God free 55. 3. and 61. 9. and 64. 7. Couetousnesse condemned 1. 23. and 5. 8. 23. and 33. 15. and 57. 17. Cursed of God 5. 10 Exceeding hurtfull in Iudges 1. 23 God will create Ierusalem a reioicing 65. 18 God creates new heauens and a new earth 65. 17. and 66. 22 The end of our creation 29. 23 Creation taken for regeneration 17. 7. and 19. 25. and 27. 11. and 37. 26. and 43. 1. 15. 21. and 44. 2. 21. 24. and 51. 13. and 54. 5 and 64. 9. and 66. 22. God the creator of all 37 15 In what sense God is called the creator of Israel 43. 15 The confusions which are among the creatures the fruits of our sinnes 65. 25 All the creatures are vnder Gods command 11. 15 All creatures are ready armed against the wicked 13. 10 The creatures grone in regard of our offences 65 17 If insensible creatures bee moued at Gods voice much more we 6. 4 All creatures at Gods becke 55. 12 Many depart from Christ because of the crosse 53. 5 Christs gouernment laid on his shoulder fained to be his crosse 9. 6 Signe of the Crosse 66. 19 Crueltie alwaies ioined with impietie 51. 23 Crueltie of the Assyrians 30. 31 Of the Babylonians 13. 11 Of the Medes 17. 17 Of Babylons King 14. 17 Of the Moabites 15. 1. 16. 3 Of Satan 49. 24. and 59. 17. and 66. 3 Of Sennacherib 33. 7 Cup of wrath taken in a double sense 51. 17 Curiositie ought to be auoided 9. 4 Cyrus called of God and how 48. 15 Named a long time before he was borne 44. 28 In what sense he is said to obey God 41. 25 Gods hired souldier 43. 14 How said to be fauoured of God 44. 14 Why called anointed 45. 1 How he builded Ierusalem 45. 13 Very vicious 48. 15 Whether he became a conuert 45. 1 His prosperitie proceeded from God 48. 15 D DAmascus a capitall Citie of Syria 7. 8 The ruine of Damascus 17. 1 Darius the seruant of God 21. 9 Darius signifies a lion 21. 7. 8 Darius an herauld of Gods iudgement 21. 9 Darknesse taken for affliction 8. 21. 50. 10. 18. and 58. 10. and 59. 9. Dauid a figure of Christ 37. 35. 55. 3. 4 Why Dauid called Gods seruant before hee was borne 44. 1 Why Dauids name is sometimes put for Christ 2. 4 Citie and house of Dauid what it is 7. 2. and 22. 9 Daies of a tree what 65. 21 In what sense it is that daies will seeme yeeres 54. 8 What the day of the Lord signifies 13. 6 Day put for time prefixt 22. 5 Why the day of the Lord is called terrible 13. 9 The Iewes began their day at Sun setting 30. 29 Death of Christ the cause and fountaine of life 53. 8 Fruit of Christs death 53. 5. 11 Death often noted out by the word Graue 53. 9 In what sense it is said the dead sing the praises of God 38. 18 Whether the dead know our necessities 29. 22 Delicacie the ruine of the Roman Empire 2. 16 Deliuerance of the Church admirable and Gods proper worke 31. 8. 49. 7 Difference betweene the deliuerance out of Egypt and Babylon 52. 12 See Redemption Deafenesse of the Iewes proceeded from their rebellion 28. 12 Why God deferres to succour his people 33. 9 Demosthenes alleaged 47. 3 Denys the second how he became blind 28. 4 Denys the tyrant a contemner of religion and his impietie 36. 18 What a miserie it is to be depriued of the vse of holy things 48. 19 Deserts for medowes 63. 13 Desert taken for Chaldea 21. 1 When descriptions are necessarie 21. 3 Disloialtie of the Israelites 17. 9 Disloialtie of Senacherib 33. 8 Diuination condemned 19. 12. 44. 25 Papists will not haue their diuine seruice examined 44. 20 Complaints of Papists touching the abolishing of their diuine seruice 36. 10 Deuotion of Papists what 1. 14 Superstitious