Titles of Christ 9. 6 The tongue the instrument of speech 3. 8 The tongue the image of the mind 59. 4. and 33. 15 Tongue of the Egyptian sea 11. 15 The tongue a pestilent enemie 54. 17. Tophet how it signifies hell 30. 33 Mens traditions and their worth 29. 13 Traffiques of Papists 33. 21 Tranquillitie of the faithfull what 3. 22 Trauaile of the wicked vaine 17. 11. 57. 9 10 Trembling double 66. 2 What necessary in the faithfull ibid. Trembling of the wicked 7. 2 Trust in man vaine 2. 22. and 29. 2. See confidence Tumults of people come of God 19. 2 Turkes prosperity whence it comes 36. 9 Pride of the Turkes in regard of their multitude 45. 20 Pride of the Turkes in respect of their victories 36. 19 Turkes haue gottē great ground within few yeeres 13. 5 What god the Turkes and Iewes worship 25. 9 Whether towers and foretresses bee pleasing vnto God 26. 5 Tyrants How odious Tyrants are to all the world 14. 7 Why compared to cloudes 14. 16 Their death 14. 7 18 Their dominion proceedes from Gods wrath 26. 13 Tyrants haue their bounds limited which they cannot passe 33. 1 Tyrants had rather be feared then loued 14. 17 Tyrants flattered of all whilest they liue but detested of all being dead 14. 20 Why God suffers them to take their swinge for a time 22. 23 Tyre a rich and renowned Citie 23. 1 Why called the daughter of Zidon 23. 12 Why compared to an harlot 23. 16 The Monarchy of Tyre in times past very renowned 23. 12 The wealth of Tyre described 23. 3 Her ruine foretold 23. 1 Her conuersion 23. 17 18 V VAlley of Achor 65. 10 Valley of vision put for Iudeah 22. 1 Vanitie of men 40. 6 15 17 30 Vanitie of Idols how great 41. 29. 46. 2 Vaine boasting of the wicked 59. 4 Of Papists 1. 30. 29. 14. and 36. 19. 45. 20. and 49. 21. 62. 5 Vanitie and pride of the Iewes 57. 4. 65. 15 Vehemency of Pastors 58. 1 Of the Prophets 1. 2. and 2. 9. and 3. 15. 7. 13 Venice a Citie most wealthy 47. 1 Neuer taken 23. 12 Venetians rich Merchants 23. 8 Victory of the Church certaine 11. 14 Victory of the faithfull certaine 8. 9. and 9. 4 Victory comes wholly from God 47. 6 We must not glory in victories ibid. Christs victory made ours 53. 12 Victuals are taken from men two waies 3. 1 Vision of God why it brings death to men 6. 5 Visions and dreames the two ordinary meanes by which God manifested himselfe to the fathers 1. 1. See Chap. 21. 2. and 22. 1. 5. 29. 11. Visitation put for iudgement 10. 3 To visit for to iudge and destroy 13. 11. 24. 21 To visit put for to behold 24. 22 In what sense God is said to visit 24. 2 Of the vncircumcised 52. 1 Vnion betweene Christ and his Church described 49. 3. 8 A place misapplied to the Virgin Mary 53. 2 Virgins but too curious in decking their haire 47. 2 For the phrase of virgin daughter see 23. 12. 37. 22. and 47. 1 Voice of God vnderstood of dumbe creatures 1. 2 Vowes a part of Gods worship 19. 21 Vowes of hypocrites what ibid. Vowes of Papists what ibid. Gods word the rule of vowes ibid. Why God yeelds not forthwith to our vowes 30. 19 In what sense Vriah is said to be a faithfull witnesse 8. 2 Gaine of vsury 58. 4 W A Lawfull warre is a meanes of peace 3. 4 Warre not condemned of it selfe 2. 4. 3. 4 Warre against the Babylonians fierce and cruell 13. 12 16 Warres proceed from Gods wrath 32. 17 Euery war not lawfull 3. 4 Warres fall not out by chance but by Gods direction 5. 26. and 7. 16. 13. 5. 19. 2 Waters put for the holy Ghost 44. 3 Water of the feet for vrin 37. 12 Water how necessary 12. 23 Way put for estate and affaires 40. 27 There is but one way of well liuing 33. 6 How Christ is called the way c. 49. 7 Waies of God for happinesse 64. 6 The weake must be supported 42. 3 How those of the West testifie their sorrow 15. 2 Wicked The wicked shall be euerlastingly tormented 66. 24 No peace to the wicked 57. 20. 21 The wicked inexcusable 10. 6. and 8. 4. and 16. 3. 26. 10. and 40. 21 The wicked vnprofitable 59. 6 The wicked ministers of Gods wrath 10. 5. 17. 5 The wicked mingled among the good 1. 28. 8. 18. and 11. 9 The wicked not to be feared 8. 12 How the wicked and hypocrites must be dealt withall 1. 4 10 15 18. 2. 6 10 21. 3. 9. 8. 18. and 9. 12. 13. 9. 28. 7 22. 29. 15 16. 30. 8 15. and 23. 14 15. 42. 3. 48. 1 22. 36. 9. 57. 3. 4 15 21. 58. 1 2 8 13. and 65. 15. 66. 6. The wicked neuer the better for their chastisements 8. 21. and 9. 10 11 26. and 28. 19. and 29. 2. and 57. 17 How God blindes the wicked 44. 18 How they denie that GOD hath formed them 29. 16 They cannot hurt as they would 7. 9. 14. 25. and 17. 6. 26. 5. 27. 1. 29. 6. 33. 1. 37. 7 29. 42. 8. 43. 3. 54. 16. 59. 19. Their abundance accursed 55. 6 Their distresse 21. 12 Their pride 8. 10 Their succour vaine 30. 1. 31. 1. 57. 9 How their blasphemies must be refuted 36. 21 Their blinding voluntary 28. 13 Their vaine indeuors 17. 3. and 54. 15 Their estate miserable 3. 11. and 5. 18. and 15. 2. 21. 12. and 28. 20. and 57. 2. 20. Their euill conscience 59. 12 Their vaine and feeble counsels 8. 10. 16. 6. and 19. 3. and 33. 11. and 37. 28. and 47. 13. Their company must be eschewed 33. 15. and 59. 5 Their vaine confidence 14. 29. 16. 9 10. 28. 18 Their ioy accursed 22. 13. and 28. 11 Two sorts of the wicked 66. 17 Their vaine boasting 59. 4 Their ignorance inexcusable 27. 11 Their crueltie 59. 8 Their impudencie 57. 4 Their horrible ruine vnutterable 30. 33 Why compared to a sacrifice 34. 6 Their horrible and sudden destruction 3. 1. 5. 16. and 10. 17 18 26. 13. 6. 14. 30. and 15. 1. 9. and 17. 12. 14. 18. 5 6. 19. 1. 21. 10. 24. 17. and 26. 14. and 29. 17. 30. 13 14 27 30. and 31. 9. and 33. 4 11 23 24. 34 4 7. 37. 38. 40. 24. 50. 9. and 51. 23. 59. 17 19. 63. 1. 66. 6. 18. 24. Their labour is in vaine 17. 11. 57. 9 10 Their memory dishonourable 14. 22 Their death full of feares 57. 2 Their nature 5. 27 Their workes what 59. 5 How God serues his turne of them 5. 26. 7. 18 God heares none of
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
at the shaking of a leafe and such other things But the Prophets The Prophets say Behold God hath raised against thee the sword of the Chaldeans and of the Egyptians also God hath armed these to the battell This citie shall be destroyed at such a time The like is to be said of the promises Moses Moses saith If thou obseruest the commandements God will blesse thee And then he goes on in recounting blessings in generall But the Prophets The Prophets in particular affirme The Lord will blesse thee in such a thing Also the Lord promiseth by Moses Moses in these words Although thou wert scattered and driuen to the vtmost parts of the earth yet from thence will I gather thee But the Prophets The Prophets promise that albeit the Lord hath scattered them as farre as Babylon yet within 70. yeeres he will cause their captiuitie to returne And as touching the free couenant which God made with man through Christ the Prophets are much more euident Couenant of grace and doe much more confirme the people in it For they set Christ before their eies when they would comfort the faithfull and raise vp their minds to the hope of his comming euen as it were to the foundation and to the place of the couenant vnto whom the effect of the promises was to be referred Whosoeuer shall ponder these things shall easilie perceiue what hee is to seeke in the Prophets and whereunto their writtings tend But for the present it sufficeth that we haue pointed it foorth as with the finger Hence we may soone gather how wee ought to handle the doctrine of the word and how we ought to imitate the Prophets who so much admired it that thence they collected the admonitions reprehensions threatnings and consolations to applie them to the peoples vse Note For though it be not dailie reuealed vnto vs what we ought to doe yet are wee to compare the conuersation of the people of our times with that of the people of old and by histories and examples to denounce the iudgements of God Namely that from the vengeance he tooke vpon such sinnes in that time God alwaies like himselfe he will likewise be reuenged vpon those that reigne euery where in our time Why so Because he is alwaies like himselfe The faithfull teachers then must come furnished with the like wisdome if they meane to handle the doctrine of the Prophets profitablie Thus much as touching the prophesies in generall To come to our Prophet Isaiah the inscription The inscription sufficiently shewes both what he was and in what time he published his prophesies For his father is here named to wit Amos brother of AZarias king of Iuda Isaiah descended of the blood Royall Whence it appeares hee was of the blood royall and of this opinion are all the ancients And yet neither his stocke nor neere affinitie to the King for the Iewes affirme he was father in law of Manasseh could hinder him from being put to death in hatred of his doctrine neither was he respected any more then if he had been of some base estate or condition The names of the Kings here mentioned set foorth the time The time when Isaiah Prophesied in which hee prophesied There are some who thinke that he began about the end of VZiahs raigne And they take their coniecture from the vision which is recorded in the sixth chapter by which he testifies hee was confirmed But this coniecture is too weake as shall be shewed in place conuenient It rather appeares by the inscription that he prophesied in the daies of Vziah of which I see nothing to the contrarie How euer it bee it plainely appeares that he prophesied aboue 64. yeeres For Iothan raigned 16. yeeres Ahaz as much Hezekias 29. This makes 61. Ad those in which he prophesied vnder Vziah and afterwards vnder Manasses Isaiah put to death by Manasses who put him to death These at the least will make vp 64. yeres in which Isaiah ceased not to performe the office of a Prophet And it may well be that he prophesied longer but of this we can gather no certentie from the historie Isaiah a paâ—erne for all Pastors This then ought to be seriouslie marked of all the Ministers of the word that from his example they may learne patiently to beare the burthen of their office though it be cumbersome and painefull not thinking it any disgrace to suffer many sore and tedious trauels seeing they haue so many worthie paternes set before them I grant it must needs discourage them exceedinglie when they see that things goe not forward and that their labours take not such good successe as they desire thinking it better to leaue all rather then to bestow so much labour in vaine They haue need therefore often to remember and to set before their eies such examples Why so Because Isaiah fainted not although he gained little by so many painfull trauels Ieremiah Ieremiah also ceased not by the space of 50. yeeres to call vpon this people who in the meane while hardned their hearts the more and yet wee see they forsooke not their charge whatsoeuer difficulties came betweene Euen so must wee follow our vocation and constantlie beare all sorts of encumbrances Note also the circumstance of the change of Kings The change of Kings which are here numbred vp chap. 1.1 For it is impossible that in so great diuersitie the State should alwaies continue alike No doubt but many troubles fell out And yet our Prophet perseuered with an inuincible constancie and neuer suffered his heart to be ouercome of feares Quest But some may aske whether Isaiah himselfe put this title to his prophesie or some other Ans None of the expositors that I haue read answers this question For my owne part albeit I am not very well satisfied as touching this question yet I will shew what I thinke How the Prophecies were collected After the Prophets had preached to the people they gathered a compendious summe of their sermon which they affixed to the gate of the Temple that the prophesie might the better be viewed and learned of all And after it had remained there a sufficient time for some certaine daies the Ministers of the Temple took it downe and put it into the treasurie of the Temple that the memorie thereof might continue for euer Very likely it is I say that the bookes of the Prophets were thus gathered as may appeare by the second Chapter of Habacuk Haba 2.2 See chap. 30.8 and chap. 8.1.2 The Prophecies preserued by the singular prouidence of God whosoeuer be disposed to consider the same well as also from the eight of this prophesie Now this was done no doubt by the speciall prouidence of God that by the Priests themselues whose office it was to conserue the prophesies for such as should succeed it is come to passe that wee at this day enioy these
said vnto vs for as this people was planted so also haue we ben We ought also to call to mind that which S. Paul saith Rom. 11.24 that we were but wild Oliues and they were the true and naturall Oliue We then which were strangers are grafted into the true Oliue and are purged and adorned with a continuall care of the Lord. But what fruits bring we forth truly not onely vnprofitable but also bitter And therefore we are guiltie of greater ingratitude in regard that we are inriched and abound in benefits much more excellent And iustly is this complaint commenced against vs seeing that violence and wrongs doe reigne euery where But because the general doctrine did not sufficiently prick their hearts he describes two kinds particularly to the end hee might shew them as with the finger how far off this people were from the fruite that a good vine should bring forth Vers 8. Woe be vnto them that ioyne house to house and lay field to field till there be no place that ye may be placed by your selues in the midst of the earth NOw he reprooues their insatiable auarice and couetousnes from whence frauds iniuries and violences do commonly arise For it is not a thing vnlawfull in it selfe to ioyne one field to another nor one house to another but he aimes at the heart which by no meanes whatsoeuer can bee satisfied when it is once set on fire with desire of hauing Hee describes the affection of those then which thinke they haue neuer enough neither are content how rich soeuer they be We may see that the couetous are possessed with such a greedy lusting that they desire to haue all to theÌ„selues alone think that that which others haue is their want or is taken froÌ„ them Chrysostom And therefore Chrysostome hath an elegant speech to this purpose That the couetous would gladly take away the sunne from the poore if it were in their power For they grutch their brethren the very elements which yet are common and would gladly swal ow them vp not to enioy them but because their lust depriues them of vnderstanding in this behalfe In the meane while they consider not that themselues are not able to doe any thing without the helpe of others that a man being alone by himselfe is vnprofitable they onely carke and care how to gather much together and therefore they deuoure all by their couetousnesse He chargeth the couetous and proud with such a furie that they would haue all others cut off from the face of the earth to the end themselues alone might haue it in possession and therefore there is neither end nor measure in their lust What folly and madnes is it to driue those from of the earth whom God hath placed therein with vs and to whom he giues a dwelling place common with vs The couetous dâ—siâ—e to dwell alone But a worse thing could not befall them then to haue their wish Questionlesse a worse thing could not befall them then to haue their wish Neither could they alone till the ground reape and performe other necessarie duties of this life nor yet could they administer things necessarie to themselues Also God hath so vnited men together that one hath neede of the helpe and industrie of another and there is no man vnlesse he be out of his wits who will reiect his brethren as though they were hurtfull or vnprofitable The proud also cannot inioy their glorie if they should be left alone How blind are they then who would chase and driue men away to reigne by themselues Now as touching the length and greatnes of houses the like is to be said of them as was heretofore said of fields because the ambition of those is also reprooued who desire to dwell in goodly palaces and spatious houses It is not vnlawfull for him who hath a great family to haue also a large house but when men puffed vp with pride will adde to their houses without cause onely to be at more libertie and that one alone takes vp the dwelling places which would suffice a great many then it is meerely ambition and vaine glorie which ought worthily to be reprooued For it is all one as if hauing contemned others they onely should bee lodged and that their poore brethren were worthie of no more but the couering of the firmament or that they ought to goe seeke out some other habitation Vers 9. This is in mine eares saith the Lord of hostes * Or if there be not many c. surely many houses shall be desolate euen great and faire without inhabitant SOmething must be heere supplied for his meaning is that the Lord is set downe as the Iudge hauing the knowledge of all these things When the couetous rappe and scrape their riches together they are blinded by their lust and thinke not that they must one day be called to an account True it is that men are neuer so besotted but they attribute some kinde of iudgement to God but they flatter themselues in such wise as that they thinke surely God regardeth not So they acknowledge a iudgement of God in generall but when it comes to the perticular there they lay the raines in the neck and suppose they should not be kept so short Also in this particle if there be not wee see a forme and maner of oath often vsed in the scripture For to the end he might the more astonish them hee speakes doubtfully as it were by sentence broken off in the mid way He might haue expressed this threatning by a full sentence but being imperfect it holds the hearer more in suspence and so it brings the greater feare with it Moreouer by this maner of oath halfe pronounced as we say the Lord would teach vs to accustome our selues to modestie to the end we take not libertie in vsing execrations What is it then that he threatneth That many houses shall be desolate This is a iust punishment whereby the Lord corrects the couetousnes and ambition of men which would not be brought to consider their end that they might haue contented themselues with a little As he who derided the insatiable couetousnes of Alexander Alexander who because he vnderstood by the philosophie of Anacharsis Anacharsis that there were many worlds sighed in himselfe Vnus pelleâ— Iuneni non sufficit orbis c. because with so much labour he had not yet conquered the gouernment of one A world saith he will not suffice Alexander he is as discontented as if he were pinnd vp in a very narrow roome or as if hee were bounded within some certaine Iland and yet when his time comes to be buried he must content himselfe with a coffin For it is death only which teacheth and constreineth vs to confesse how vaine a thing the bodie of man is We see euery day examples therof and yet who is instructed by it for the Lord sheweth vs in a glasse how ridiculous
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.
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
sepulchre as he that heweth out a sepulchre in an high place or that graueth an habitation for himselfe in a rocke THis Shebna caused a sepulchre to be built in Ierusalem as if there he must of necessitie alwaies liue and there bee buried also The Prophet therefore askes to what purpose he had prepared himselfe so rich and sumptuous a tombe in so high a place aboue others as those are wont to doe which meane to eternize their remembrance in this world Now hee seemes to taxe the ambition of a stranger and one vnknowne for desiring to be thus honourably buried out of his owne country and yet in the meane while complotted with the enemie to destroy Iudea What greater follie could be imagined then to erect a sepulchre in that land whose ruine and destruction he practised And thererefore hee addes Vers 17. Behold the Lord will carrie thee away with * Or a notable shaking a great captiuitie * Or thou shalt be wholly couered and will surely couer thee AS if he should say Thou shalt be driuen hence out of this place into a far Country where thou shalt die ignominiously It is better to translate the Hebrew word Gaber in the genitiue namely thou shalt be driuen hence with the casting out of a man Now because this word also signifies a valiant and strong man some expound Thou shalt bee driuen hence with a sure and strong shaking Others take it in the vocatiue O man as if he should say to Shebna by way of derision O glorious fellow that braggest so much of thy greatnesse it cannot be but thou takest thy selfe for some petty God! But the first reading fits best And yet the expositours consent not in this behalfe for besides mine exposition they haue brought an other to wit That men shall be carried away further off then the women But I rather thinke he alludes to Shebnaes pride who purposed to build so sumptuous a sepulchre that after his death hee might be thought some excellent and worthy personage As if hee should say Thou wilt bee taken for a noble man after thou art dead but I will ennoble thee after another manner I will carrie thee hence with a notable captiuitie into a farre Country where thou shalt bee strangely buried But first let vs note in this word Intertainer how much a double heart and a deceiuer is displeasing vnto God who aboue all things recommends simplicitie and plaine dealing vnto vs. Shebna was called the Prouost because the glorie of his prosperous estate did dazle his eyes in regard he was aduanced aboue others which often befalles them who being proud and puffed vp with their greatnesse feare no aduersitie at all as if they were exempt out of the common order of men But the Lord shewes vs that hee will be the Iudge of such fellowes We must also consider that Isaiah could not publish this prophecy without incurring gret ill wil especially in regard he directs it to a maÌ„ so proud in so high place Yet durst he not refuse this charge neither made hee any difficultie to tell this man his owne and to threaten him as God had bidden him As touching a sepulchre wee know that the care of burying the dead is not vtterly to be condemned A care ought to bâ— had touching ouâ— buâ—â—all and albeit to be depriued of buriall be a matter of no great consequence as one saith yet it is â—n honest thing to be interred neither ought it to be despised It was not the Prophets meaning then 〈◊〉 râ—proue Shebna for his care to be honestly â—â—â—ed but his ambition in making himselfe so sumptuous a tombe and hâ—rein he taxeth his desire and affectation of vaine glory There is yet one thing more to bee obserued in Shebna for in as much as he was minded to deliuer the Citie into the Assyrians hand by treason hee thought to raigne for euer hoping by that meanes to receiue the gouâ—rnement of the Kingdome of the enemies Shebnaes pâ—litike plot as a reward of his treacherie if they became the stronger and if it happened they had the repulâ—e he yet notwithstanding looked to continue in his dignitie and authority alwaies But this will be the better vnderstood by the words themselues What hast thou to doe here For he was a stranger borne I deny not but he might well haue obtained fellowship with the people of God Shebna a stranger and a trâ—â— or to God his Church yet in regard he was both a traitor and a stranger he had no part nor portion in this region nor Citie which God had spoecially assigned vnto his chosen The Prophet askes him then Whence art thou Thou art linked with the people of God neither by blood nor affinitie and yet thou wilt not onely raigne in this Country whilest thou liuest but thou art also plotting how to stablish thy seat here after thy death Thou wilt deliuer vs into the hands of the Assyrians and meanest to turne out the true Lords so as thy selfe which art but a stranger mindest to enioy this land in which thou hast not right to one pike of dust Ambiâ—ion 〈◊〉 thing exceeding odiouâ— vnto God Hence we may gather that this ambition is exceedingly odious vnto God when men are not content with the honours wherewith they were glutted whilâ—st they liued but they must build them perpetuall monuments of their name in the world when they are gone For they couer to bee exalted after their death and to liue againe as it were in the mouthes of men and albeit things by death are abolished yâ—t are they besotted notwithstanding with this foolish hope that their memorie shall indure for euer But the Lord auengeth himselfe of their pride and presumption causing that which they erected for a witnesse and remembrance of their glorie to turne to their dishonour and ignominie For their very name is so accursed that men can neither heare nor see any mention thereof but it is with detestation Nay it sometimes falles out that the Lord suffers them not to be buried in their tombes but sends them to the gallowes and to the rauens of which wee haue many examples in the histories Host 7.10 neither want we some spectacles hereof euen in our owne times But as often as I reade this place a like example vnto this comes to my mind and is the neerest in affinâ—tie to it of all others to wit of one Thomas Moore Thomas Moore Lord Chancellor of England and a sworn enemy of the Gospell who had such an office as this Shebna had For as it is well knowne he was Chancellor to the King of England he was a sworne enemie of the Gospell and persecuted the faithfull with fire and faggot This man also meant to get himselfe a name and to set vp a monument of his crueltie and impietie To which end he caused the praises of his vertues to be ingrauen in a faire sepulchre which was built
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
sudden change to approch which would cause them to reioyce And yet in taking away this hope from the wicked he signifies that vengeance is then neerest vnto them when they thinke least of it and whilest they promise themselues all prosperitie for when they shall say peace peace then shall sudden destruction ouerwhelme them as S. Paul saith 1. Thess 5.3 Vers 18. And in that day shall the deafe heare the words of the booke and the eyes of the blind shall see out of obscuritie and out of darknesse HE promiseth as hath been said that the Church of God shall continue safe in the middest of these stormes for albeit the world should be shaken with infinite tempests and laid on heapes as if heauen and earth went together yet the Lord would conserue a little flocke and raise vp his Church againe as out of the middest of death This place ought greatly to refresh the wearie spirits of the Saints and to confirme their faith for is it not a miracle of miracles that so small an handfull of the faithfull amongst whom remaines the one and the same religion worship faith and meanes of saluation should be conserued among so many wrackes of Empires which happened here and there But it seemes that Isaiah contradicts himselfe for before he foretold that Gods people should be so besotted that they should haue none vnderstanding vers 11 12. and now on the contrarie hee saith that the deafe shall heare and that the blind shall see His meaning is then that the Church must first be chastised and purged not after an ordinarie or common fashion but so strangely that shee should seeme as good as vtterly extinct And therefore he saith In that day that is to say after God hath punished the wicked and cleansed his Church hee will not onely inrich the earth with store of fruits It is an happie thing when temporâ—ll blâ—ssings and inward renouation go together Men are not so fit to receiue coÌ„fort in the day of distresse as when the storme is ouer Wherein the true meanes of the Churches restauration coÌ„sists but with the renuing of the face thereof hee will also restore hearing to the deafe and sight to the blind to the end they may vnderstand his law For men had neither ere 's to see nor eares to heare withall as long as so horrible a iudgement lasted for all were so terrified and amased that none could vnderstand But when the plagues miseries should cease then the Lord would opeÌ„ the eies of that that were his to the end they might see imbrace the goodnes of God For this is the true way to effect the restauration of the Church namely in giuing sight to the blind and hearing to the deafe which Iesus Christ as we know not onely effected vpon mens bodies but especially vpon their soules Iohn 9. We through Gods infinit mercy haue had experience hereof euen in our times who haue been drawne out of that grosse darknesse of ignorance into which wee were plunged and hath brought vs out into the true light Psal 40. for our eyes haue receiued sight and our eares which before were close stopped vp haue been opened to vnderstand because the Lord hath pierced them to fit vs for his seruice True it is that the blessing which he mentioned in the 17. verse concerning the renuing of the earth was vnto them a good testimonie of their reconciliation but the illumination whereof he now speakes is much more excellent All Gods benefits will turne to our ruin without we be borne anew for without that all the gifts of God will not onely vanish away but will also turne to our ruine and destruction Now the Lord iustly attributes to himselfe alone so excellent and great a worke for it is not possible that those which are blind and deafe should recouer their sight and hearing by their owne power It appeares therefore that this is promised in particular to the elect onely because the greatest part of men doe alwaies lie wallowing and weltering in darknesse Vers 19. * Or Then the c. The meeke in the Lord shall receiue ioy againe and the poore men shall reioyce in the holie one of Israel THen the humble shall againe bee glad in the Lord. I translate this place thus whereas others expound The meeke shall continue to reioyce for the Prophet speakes not of the continuance of ioy but rather of a new ioy As if he should say Notwithstanding they be heauie and sorrowfull now yet I will giue them cause of gladnesse that they shall bee once againe filled with ioy He speakes of the humble in which note that we are prepared by afflctions to receiue Gods grace Afflictions prepares vs to receiue Gods grace for the Lord casts vs downe and humbles vs that hee may afterwards raise vs vp When he corrects his children then we ought not to bee discouraged but rather to meditate on this and the like sentences and to hope stil aboue hope And to coÌ„clude that after we haue suffered a little while Heauinesse may indure for a night but ioy comes in the morning God will in the end giue his Church ioy and consolation Moreouer we hence gather that which I touched before to wit that the grace of illumination is not common to all indifferently for albeit all dranke of the same cuppe of affliction All receiue not benefit alike by afflictions yet affliction humbled but a few to make them truely poore in spirit Vers 20. For the cruell man shall cease and the scornefull men shall be consumed and all that hasted to iniquitie shall be cut off NOw he expounds that more fully which was said in the former verse to wit that the restauration of the Church should consist in rearing vp those that were humbled and in shewing compassion to the poore But first of all that purgation of the Church whereof we haue spoken was necessarie for as long as God defers to execute his iudgements vpon the wicked that are mingled among the good they beare all the sway in the Church all things are corrupt and out of order God is neither worshipped nor serued as hee ought and religion it selfe is trodden vnder foote When the wicked then are either taken away or repressed then the Church recouers her first beauty and the faithfull feeling themselues disburthened of so manie miseries and calamities doe begin to leape for ioy In the first place he calles the cruell Artsim which word is diuersly expounded but the Prophet as I thinke makes a distinction betweene those who were not ashamed to commit their wickednesse openly and such who although they had some shew of goodnesse yet in the meane while were no better then the rest because they despised God in their hearts It may be also that he giues them two differing titles in regard that as theeues among men they spoiled oppressed and vexed giuing themselues leaue to commit what them listed
the heauenly life We may therewithall also note that the more we profit in the grace of God and prosper in the Church the neerer we are vnto him By the words of ioy and gladnesse he meanes there shall be such felicitie vnder the Kingdome of Christ that we shal haue ample matter of reioicing But wherein doth true ioy and gladnesse consist And surely the true and onely way to obtaine gladnesse is to feele that God is reconciled vnto vs whose fauor alone is sufficient to yeeld vs perfect felicitie yea so far as to make vs reioyce in tribulation Rom. 5.1 2 3. Contrariwise what can comfort or glad vs if God bereaue vs of this reconciliation Hence wee gather a sure doctrine to wit the faithfull cannot be said to reioice as they ought vnlesse they ioine praises vnto God therewith this spirituall ioy therefore must be distinguished from carnall and prophane ioy and delights into which the wicked plunge themselues for they reioice indeed but the issue shewes how dangerous this lasciuiousnesse of the flesh is when wee flatter our selues in the contempt of God It is not without good cause therefore that S. Paul calles this ioy spirituall for it consists not in the inioying of earthly things as in riches honours treasures which perish and come to nothing in a moment but this ioy is secret it hath his seat in the heart and out of it can it not be remoued nor taken away by any meanes whatsoeuer though Satan indeuors with might and maine vpon all occasions to disturbe and afflict vs. And therefore our Prophet addes verie well that it is euerlasting and driues away all sorrow for albeit the children of God do euery day vndergoe many anguishes yet so great is the power of their consolation which they haue by the Spirit that in the end it swallowes vp all sorrow and mourning We glorie saith Paul Rom. 5.3 euen in our tribulations now this glorying or boasting cannot be without ioy The Apostles went away reioicing from before the Councell that God vouchsafed them the honour to suffer rebuke for the name of Iesus Act. 5.41 I grant the faithfull are not exempt vtterly from sorrow nay they are oftentimes plunged in great distresses it is most true but they are not ouercome of them because by faith they looke directly vnto this redeemer by whose power they are more then conquerors For they may bee compared to one that being gotten vp to the top of some high mountaine Simile beholds the Sunne and is gladded with the brightnesse of it and in the meane while should see others vnderneath him below in the vallies so choked and stifled with fogges and mists that they could not behold this light The historie contained in the next Chapter and that which followes is as it were a seale set vnto the former prophecies THE XXXVI CHAPTER Vers 1. Now in the fourteenth yeere of King Hezekias Sennacherib King of Ashur came vp against all the strong Cities of Iudah and tooke them IN this Chapter and in that which followes the Prophet recites an excellent historie which is set as a seale vnto the doctrine of the prophesies before going touching the afflictions of his people in which also God promised to shew them mercy by repulsing the Assyrians that so hee might deliuer Ierusalem and the holy land out of their hands By this so manifest an effect then the people perceiued that the Prophet had not foretold these things in vaine Furthermore God had also a purpose to informe the posteritie to come albeit those which then liued had no lesse need of such a spectacle then their predecessors Our Prophet hath often threatned that Gods vengeance was at hand that the Assyrians taried but till God gaue them a signe to imploy themselues as his scourges in his seruice on the other side he published promises of consolation touching the Iewes to wit that God would succor them when all things should be brought to an after deale And these things were all fulfilled but the greatest part of the people closed their eies when they should haue beheld these famous iudgements of God nay which was worse they shamefully despised the succour which God offered them By all which circumstances their sottishnesse was altogether inexcusable The ends and vses of this history But this serued no doubt for the comfort of the little flocke who would not by their infidelitie cast disgrace vpon so excellent warnings but rather by beleeuing indeuoured to purchase credit vnto them for their sakes that should succeede And the Prophet for his part was hereby incouraged to hold on his course with the greater affection and with the more inuincible constancie when he saw before his eies that God did as it were from heauen so gloriously confirme the doctrine which he had preached And because the truth of God is neuer honoured according as it deserueth if it bee not furnished with infallible testimonies of his mightie power he being willing to relieue our infirmitie makes vs here behold as in a glasse his workes and word ioined together so that looke what the Prophet taught vpon earth God confirmed from heauen But his calling was then manifestly confirmed indeed when the Lord deliuered Ierusalem from the siege of Sennacherib all things being then in such a desperate case that the faithfull could not but confesse that they were rid out of death by his onely power Now yee see the reason why I haue said that this historie is as an authentique seale set to the former doctrines the which if it had been wanting would not haue bin beleeued In the fourteenth yeere It is not without cause that he notes this circumstance of time in which these things were done For Ezechiah had then established the worshippe of God in his Country and not content therewith he had also summoned the Israelites by posts and messengers sent from all parts with commandement that they should come to Ierusalem to offer sacrifices to forsake that their long reuolt that with one consent they might be reunited againe into their most holy faith serue God according to his word Read 2. Chro. 30 31.32 Chapters Euen when the Kingdome was brought into this good order to wit 2. King 18.4 when superstitions were abolished the Temple purged and Gods true worship erected and set vp Note then came the Assyrians to assaile Iudea who wasted the Country tooke the Cities and subdued the land vnder his command Ierusalem onely remained within which Hezechiah was mued vp as in a prison Let vs consider a little now in what dumps this good King and his subiects were cast for if we iudge of this calamity according to reason vnreformed a man would thinke that God did vniustly suffer his seruant to bee brought into such extremities because it seemed in some sort that his godlinesse nâ—ght deserue protection at Gods hands and that hee should haue exempted him from all incumbrances because his whole desire
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
that seemes to be cast off in regard he is vnworthy to be any longer accounted among the number of Gods seruants cannot distinctly consider with a still and quiet mind what shall become of him after death but being ouershadowed with sorrowes takes from the dead the facultie of praising God as if all exercises of pietie ceased after this life because as hee thinkes Gods glorie is buried in the graue with those that should bee the witnesses of it Vers 19. But the liuing the liuing he shall confesse thee as I doe this day the father to the children shall declare thy truth HE comprehends not all men generally within this sentence seeing many liue who notwithstanding as much as in them is labour to extinguish Gods glory by their ingratitude so far are they off from thinking they were borne to set forth or magnifie the same But his meaning onely is that men may be true and lawfull Preachers of the glory of God as long as it pleaseth him to retaine them aliue in the world because he by his liberalitie daily hourly sūmons them to the performance of this dutie Vers 18. This opposition shews that his former speech The graue cannot confesse thee death cannot praise thee c. oght to be referred to this point namely that such as are cut off from the world where they imploy their time in praising God are by death depriued of so excellent a benefit Besides he protesteth that himsefe shall now bee one of the witnesses of Gods glory thereby shewimg a signe of his thankfulnesse for he saith hee will neuer forget such a mercie but will magnifie the Lord and preach to others what fauour hee hath tasted of And not onely to those of his owne time but to the posteritie also that they may euerie one set forth these praises and reuerence the author of so great a blessing Hence wee are to gather a very profitable instruction to wit that men haue children bestowed vpon them Vpon what condition God giues men children on condition to bring them vp in the information of the Lord euerie one indeuoring with al his might to leaue behind him for his successors some good occasions to set forth Gods praises Fathers of families therefore ought carefully to record vnto their children the mercies which God hath shewed them By the word truth wee are to vnderstand the fidelitie which God keepes with his seruants and with all those that are witnesses of his grace whereby hee manifests vnto them the truth of his promises Vers 20. The Lord was ready to saue me therefore we will sing my song all the daies of our life in the house of the Lord. HEe acknowledgeth that his deliuerance proceeded not from the industry of men but from the onely fauour of God Whereas some translate It is the Lord which can deliuer mee they expresse not the thing sufficiently it also seemes they misse the very letter for hee not onely magnifies the power of God but also his worke by which his power was cleerly manifested In a word he opposeth this his deliuerance to that death vnto which he was iudged of God for as before he apprehended him as a seuere Iudge so now he leaps for ioy in acknowledging him to be his redeemer For this cause he prepares himselfe againe to sing a song of thanksgiuing yea he calles others to him to aid him therein He mentions the Temple because there the faithfull met together Had he been but a priuat man and one of the common sort yet he was bound to haue offered a solemne sacrifice for the incouraging of others as well as for the discharge of his owne dutie He therefore being a king was to be much more carefull in bringing others with him to giue God thanks especiallie seeing the safetie of the whole Church consisted vpon his deliuerance He will therefore indeuor he saith to make it knowne to all what fauour God shewed him and that it should be remembred not for a day or two but all the daies of their liues Truly it had been a most vnworthy thing euer to haue suffered so singular a benefit to haue vanished away or to die at any time but in regard of our owne forgetfulnesse and dulnesse wee haue need to haue spurres to pricke vs continuallie forwards to the performance of this dutie Thus also hee shewes to what end God hath appointed holy assemblies Why God ordained publike assemblies euen to the end that all with one heart and mouth may praise one God in Iesus Christ and stirre vp one another to the exercises of pietie Vers 21. Then said Isaiah Take a lumpe of dry figges and lay it vpon the boile and he shall recouer ISaiah shewes now what remedie hee gaue Hezekias Others thinke it was no remedie because figs are contrarie and hurtfull to vlcers and therefore they say that the King was aduertised and by this signe more fullie instructed that this recouerie onlie proceeded from the free grace of God For example the bow in the cloudes whereby God meant to testifie that the world should neuer perish againe by the flood Gen. 9.13 seemed notwithstanding to signifie the cleane contrarie for it appeeres only when great raines gather together and are readie to drowne the whole world They thinke then that the Prophet hath of set purpose applied a remedie nothing fitting for the healing of the disease because it might appeere to all that Hezekias was healed without the help of any salues But seeing the Physitians of our times do vse plaisters of figs to ripen the Plague-sore it may be the Lord added the salue to his promise as he often doth in other cases for this medicine lessens not the promise which without the word had bin vaine and vnprofitable He also had receiued a supernaturall signe which no doubt taught him that it was God and none but he who restored his life vnto him which in his conceit was lost Vers 22. Also Hezekias had said What is the signe that I shall goe vp into the house of the Lord SOme expound this verse as if this had bin giuen Hezekias for a signe and therefore they referre it to the former sentence but it is more likely that the order of the thing is here changed which often falles out among the Hebrues so as that which should be said in the beginning comes in towards the latter end Isaiah mentions not in the beginning of the Chapter that Hezekias required this signe yet it is recorded in the holy historie that he so did 2. King 20.8 He now addes that therefore which was omitted at the first That I shall goe vp In these words his meaning is that the chiefe care of his whole life was to bestow it to the glorie of God for he desires not to liue that he might consume his daies in voluptuousnes but that he might maintaine the honour and pure worship of God Why God prolongs our dayes on earth Let vs
certaine that wee shall feele by wofull experience that the miserie which befell these is common to all rebels Vers 25. Therefore hee hath powred vpon him his fierce wrath and the strength of the battell and set it on fire round about and hee knew not and it burned him vp * Or but he put it not vpon his heart yet hee considered not BEcause Gods chastisements which had begun to seize vpon them and were afterward to be finished in their captiuitie were very grieuous therefore the Prophet sets forth the vehemencie of them by these similitudes For he saith that the Lord will powre out his vvrath as if some thunder-clap should fall vpon their heads with great violence or as if the vvaters should ouerflow and make great breaches thorowout a whole Country as the waters gushed forth hastily in the deluge after the windowes of heauen were broken and that the bottels thereof were set open Gen. 6.11 In the next place he vseth an other figure saying that God will gather together his forces to fight vvith this people and to assaile them to the vtmost If any vnderstand this of the enemies which the Lord raised vp against the Iewes I gainsay him not for it is certaine that they came forth by Gods iust iudgement For what was Nebuchadnezzer but Gods rod Yet I rather thinke it should bee taken by way of similitude to wit that God entred by violence as an enemie armed and powred out his fierce vvrath vpon them Now he hath diuers means to fight against vs God hath diuers means to correct for hee corrects his people sometimes by plague sometimes by the sword sometimes by famin and therefore I thinke that in this similitude hee comprehends all sorts of afflictions wherewith the Lord smites his people And if wee thinke them now and then too sharpe We must set the vglie shape of our sins against the bitter taste of our afflictions let vs consider the vglinesse of our sinnes and we shall perceiue that they be not excessiue neither that he is too seuere and rigorous in punishing vs. And he knew it not He cries out againe against this grosse sottishnes wherewith the Iews were so possessed that they could no way feele their misery neither could they so much as lift vp their eies to heauen to acknowledge Gods hand which smote them But he put it not vpon his heart This phrase of speech signifies to consider of a thing seriously and diligently for if we thought vpon it and had it vvell grauen in our hearts that God is the Iudge and that hee iustlie chastiseth vs wee should forthwith repent The world at this day is pressed vnder manie calamities there is almost no corner thereof exempt from his wrath Gods iudgements abouÌ„d in euery place but no man layes â—heÌ„ to heart yet who knowes it or puts it vpon his heart Doe not all band themselues furiouslie against him with an vntamed rebellion it is no maruell then if he lay on loade and powre out his wrath on euery side vpon the mad world which desperately opposeth it selfe against him THE XLIII CHAPTER Vers 1. But now thus saith the Lord that created thee ô Iaakob and he that formed thee ô Israel Feare not for I haue redeemed thee I haue called thee by name thou art mine WEE can not well tell whether this verse depends vpon the former or is separated from it For the Prophets whose writings are left vnto vs distinguished not their Sermons into certain Chapters so as we should be able to define of euery dayes Sermon Yet me thinks this doctrine is ioined to the former so as hauing shewed himselfâ— very angry against the Iewes euen to threaten their destruction he meant now to sweeten this sharpnes For the Lord hath euermore respect to the faithfull neither is impietie at any time so ouerspread but hee reserues a small remnant which hee keepes from falling into such extremities because he cares for their safetie and therefore the letter Vau should be resolued into a particle aduersatiue thus Yet will the Lord leaue some consolation to the faithfull which shall succeed This place therefore is to be well obserued How this verse depeÌ„ds vpon the former for albeit the whole world should conspire to roote vs out and that Gods wrath should burne on euery side about vs and that we were brought to deaths dore yet if there doe but two or three of the faithfull remaine we ought not to despaire seeing the Lord speakes thus vnto them Feare not The word now which the Prophet here vseth hath great weight for it signifies that the calamitie is present or very neere at hand In a word that it is the time wherin all things shall seeme desperate and forlorne yet euen then God will neither cease to comfort his elect nor sweetly to asswage their sorrowes that so in the greatest of their extremities they may haue a firme and an inuincible faith Hereunto appertaine these Titles of Creator and Former without which these prophesies would haue bin vtterlie vneffectuall Now we may gather from other places that the Lord speakes not here of that generall creation This creation must be applied to regeneration which is common to vs with other men when we are borne dead in trespasses and sinnes but of our regeneration into the hope of eternall life in which respect we are also called new creatures and in this sense S. Paul saith that we are Gods vvorkmanship Ephes 2.10 as we haue sufficientlie shewed heretofore In this sense he also calles himselfe the former as if he should say I haue not formed my Church in which my glory clearely shines to bring so excellent a worke to nought Whence we may obserue The Church hath nothing in her selfe to boast of that the Church hath nothing in her selfe whereof she can boast but of Gods grace to which all these gifts wherewith she is adorned ought to be attributed That which is added for I haue redeemed thee may be as well referred to the time to come as to that which was past for the first deliuerance out of Egypt gaue them hope of that which was to come but albeit he speakes of the future deliuerance from Babylons captiuitie yet the verb which is put in the time past sutes well in respect the Lord hath in his secret counsell alreadie redeemed vs before the effect thereof extends it selfe vnto vs. Minding therefore to testifie what he had decreed in himselfe to wit to deliuer his Church which seemed as good as forlorne he fitly vseth the time past saying I haue redeemed thee To call by name What it is to be the called of God signifies to receiue one into a neere band of familiaritie as when God adopts vs for his children What is the reason of this speech Surely the reprobates are so reiected of him that it seemes he forgets their names in which respect the Scripture saith that he knowes them
But some may aske why hee calles Egypt and Ethiopia the Churches ransome seeing prophane nations are vnworthy of such an honor as to be the redeemers of Gods children I answer Ans the Prophet borrowed this phrase of speech from mens vsuall maners of speaking as if hee should say The Egyptians Ethiopians and Sabeans vvere put in thy stead I constrained them to sustaine the harmes vvhich hung ouer thine head euen as if there had been an interchange made betweene you for to saue thee I destroied them and in thy stead put them into the hands of thine enemies See Prou. 11.8 21.18 Wee must resort to the historie for the better vnderstanding hereof for when Sennacherib came with violence against Iudah God arested him by the way and sent him to fight with others so as hee was constrained to turne backe his forces And thus the Egyptians and the Ethiopians were destroied vvhilest Gods people vvere spared 2. King 19.9 Hence we may easilie gather that the same prouidence and infinite goodnesse of God Gods prouidence the same in releuing his Chuâ—ch at this dâ—y as in former ages is as far extended vnto vs at this day as it was towards the Iewes vnlesse wee be more then blockish Is it not he thinke you that makes tyranâ— who would eate vs vp at a morsell aâ—â— with one consent are all of them readie in theiâ— furie to swalâ—ow vs vp quicke to deuoure one another and to turne their rage which was kindled against vs vpon others Doe wee not see by experience that to preserue vs hee puts others in our roomes and so they become our ransome When wee therefore are thus fauoured of God that the wicked lets vs alone in quiet whilest they are assaulting one another for it is not of anie good will they beare vs that wee are freed from their furie let vs then lift vp our eies vnto heauen and with all thankfulnesse acknowledge that God puts others in our places by a miracle Whence it is that the Church liues in peace to the end he might spare vs for we are as sheepe appointed to be slaine naked swords are glistering on euery side ouer vs and if hee either plucked them not out of their hands or turned the points and edges of them towards others wee should feele the smart which they doe Hence we may draw a generall doctrine to wit A generall doctrine God esteems the faithfull more then all the world besides that God hath such a respect to the faithfull that hee esteemes them aboue all the world besides Be it then that the world doe cast vs off yet let vs reioice in this that the Lord doth highly esteeme of vs first in that he prefers vs aboue all his creatures secondlie in deliuering vs so wonderfully out of dangers yea and in that hee preserues vs in the midst of a thousand deaths If all things were in quiet amongst vs and that we saw no troubles at all this fauour of God could not be so well discerned of vs. But when it seemes we are compassed in so on euery side that all hope of escaping is taken from vs and that then on a sudden the enemie is forced to recoile backe and is turned from vs another way we shall haue good experience of that which the Prophet heere saith See 1. Sam. 23.26 27. and shall acknowledge Gods inestimable fauour towards vs. Vers 4. Because thou wast pretious in my sight and thou wast honourable and I loued thee therefore will I giue man * Or in thy stead for thee and people * Or in the place of thy soule This verse containes the reason of the former for thy sake SOme expound Thou wast honourable because I aduanced thee vnto honour but me thinks God yeelds a reason heere why he deliuered Egypt and Ethiopia into the enemies hands in the stead of his people to wit because they were his beloued and that he held them deere and pretious in his sight And thus this particle should be expounded in this sort Because I loued thee I gaue man for thee All merit shut out Now in these words he shuts out all merit to the end the Iewes might challenge nothing vpon desert Euen so the very cause of our saluation The cause of saluation and of all benefi s besides comes vnto vs of Gods meere liberalitie and of all the blessings wherewith wee are adorned is onely from Gods free loue Thence also flowes all our dignitie and honourablenesse for if hee should esteem vs according to our vertues he might soone shake vs off Let vs therefore renounce all opinion of merit which is not to be found in vs that so we may wholly attribute all to Gods free grace who shewes vs no meane or common fauour when he vouchsafeth to intitle vs precious In which respect he also calles vs his first borne Exod. 4.22 and friends Iohn 15.15 In that he saith he gaue man for them it is nothing else but an explication of the former sentence taking man for men Man taken for men as if hee should say There is not a man whom the Lord will not destroy for thy safetie for hee makes more reckoning of the soule of one faithfull man then of all the world besides And yet hee heerewithall admonisheth the Church that she is heere redeemed at their cost who by nature and birth differ nothing at all from her Vers 5. Feare not for I am with thee I will bring thy seede from the East and gather thee from the West WE must not thinke there is any superfluitie in that the Prophet so often repeates this exhortation All of vs know and haue sufficient experience how inclinable our nature is to distrust Now it is hard for vs to thinke or imagin into what wonderfull straits and distresses the Church of the Iewes was then brought As soone as we begin once but to call Gods promises into question our mindes are distracted with many passions we stand amazed at the greatnesse and diuersitie of the dangers wee are daily assaulted with vexations of spirit at last we grow sottish and cannot bee brought to taste how gracious our God is Our mindes therefore being thus possessed with despâ—ite haue we not neede that this voice should againe againe ring in our eares I am vvith thee feare not that so this feare may either be whollie rooted vp out of our hearts or at least so corrected by little and little that we may not be ouercome of it for I can tell you if it take neuer so little rooting there it is not so easilie displanted Hence we obserue that we ought to place our hope in nothing but in Gods being present vvith vs for if he be absent Wherein our hope ought to be placed we must needes tremble for feare or wax dull and dead hearted or stagger to and fro like a drunken man And yet the Lord would not haue vs be so
the Prophet applies that which he said before to his purpose for albeit he hath spoken generallie yet he respected a certaine end that so he might fit his speech to the purpose in hand lest the Iewes should be troubled with this fained vvisdome of the Chaldeans and so be brought to doubt whether God would at any time deliuer them or no. He opposeth their vaine predictions then to Gods promises Gods promises opposed to vaine predictions that no man should thinke this Monarchie was vtterlie exempt frō danger Now the promise was this Babylon shall fall Chap. 21.9 But my people shall be set at libertie The Chaldeans derided these promises as if they should thus haue said Must wee needs fall A sort of wise men no doubt as if we could not foresee that by the starres if any such thing should happen The Lord therefore saith that he will raise vp that is to say will accomplish that which he hath promised and will bring such things to passe as the wise men neither yet had nor were able to coniecture For the scorners esteemed no better of these prophesies then of an vnprofitable sound which should forthwith vanish Against such an opinion hee opposeth the word to raise therby shewing that God would cause his word to be beleeued The name seruant may be vnderstood of all the Prophets vnlesse we had rather say that Isaiah is chieflie heere specified as the most apparent witnes and messenger of this deliuerance But there is no neede why we should restraine this to one in particular seeing it is a thing common to them all being all called by one and the same name of Ambassadors or messengers of God for he had sent many vnto them that by a mutuall consent they might the better vphold the faith of the people Vnder the word counsell he comprehends Gods decrees but not all for it is vnlawfull to sound the depth of those secrets which he hath not reuealed to his seruants but when he discouers that which he hath purposed to doe wee ought to receiue the same with as great reuerence as if God himselfe had opened his most secret counsels from heauen See Deut. 29.29 Let men beware then how they giue scope to their appetites to enquire further of things then God hath reuealed by the mouth of his Prophets To be short his meaning is to commend the authoritie of his word which is vttered by the ministrie of men Wha◠authoritie God giues to his Ministers and that no lesse then if they reuealed to vs the eternall counsels of God Which saith to Ierusalem After the Prophet hath spoken generallie he fits his speech in as particular a sort as he can to the present purpose touching Gods promises for otherwise the people could haue reaped little fruit by them He names Ierusalem therefore expreslie to giue them to vnderstand that it should be restored In this therefore we are especially to obserue Gods power in that he is able as oft as need is miraculously to defend yea and raise vp his Church euen from the gates of death Doe we beleeue that he is true and almightie The Church shall alwaies continue Then may we be assured that there shall alwaies bee a Church and when sorrowfull times approch towards vs let vs hope that hee will speedily redresse all disorders for that which is heere said to Ierusalem appertaines to the whole Church If we be inforced at this day then to see her lie in the dust and her towers cast to the ground so as nothing but pitifull desolations euerie where appeare let vs build vpon this promise that God in his time will build and repaire the decaied places thereof and bring her to her perfect hue Vers 27. He saith to the deepe Be dry and I will dry vp thy floods SOme thinke the Prophet describes Babylon here vnder a figure neither doe I denie but it may be heere comprehended yet I cannot allow that it should be onely restrained to her For I had rather take it for some vnexpected mutation because hee shewes there will be a necessitie of such a rare chāge as if the people were to be drawne out of the bottome of the sea but he resolues them that God will be omnisufficient to ouercome all lets and impediments As I thinke therefore Isaiah rather alludes to that first deliuerance at what time God brought the people out of Egypt through the midst of the sea as if he should say I haue done this for your fathers hope for the like at my hands now and thinke not that the waies through which you are to passe homeward Experience should breed hope in vs. shall be stopped vp against you Vers 28. He saith to Cyrus Thou art my shepheard and hee shall performe all my desire saying also to Ierusalem Thou shalt bee built and to the Temple Thy foundations shall surelie bee laid The certaintie of the prophecies THis is an excellent place In which wee may consider not onely the admirable prouidēce of God but also a worthy testimonie of the truth and authoritie of his promises for Cyrus Cyrus was named here a long time before he was borne How may that be proued There was betweene the death of Manasses who put Isaiah to death and the birth of Cyrus more then an hundred yeeres But say he had now been borne who could haue foretold that hee should haue come to Babylon 2. Pet. 1.21 frō the furthest mountaines in Persia These things are worthy our obseruation then for they shew that Isaiah spake not by the will of man for who would euer haue thought that one called Cyrus should come with maruellous swiftnesse from the remotest and most barbarous parts of the world to deliuer Gods people Whereas scoffers obiect Obiect that the Iewes might forge this after all was come to passe it is so sottish and absurd a cauill Ans that it needes no refutation For during the captiuitie the Iewes turned ouer these bookes to confirme their hope touching their deliuerance who doubtlesse had been put cleane out of heart if the Lord had not comforted them by these such liuely promises which were as goodly monuments left to strēgthen the minds of the faithfull in faith and hope Neither doe I doubt but Cyrus himselfe was much amazed when he vnderstood that God had appointed him to be the shepheard and leader of his people Israel yea it is verie likely also that it greatly inflamed his heart with such a loue towards the Iewes that it framed him with readinesse of mind to furnish the Iewes with victuals and other necessaries for their iourney Thus the Lord points him out with his finger by whose hand he determined to redeeme his people that so they might not gaze here and there for help in their perplexities And saith to Ierusalem This is the conclusion which confirmes the former things and all to assure them that Ierusalem should vndoubtedly be built
that resisted him we shall easily perceiue that all things came to passe as Isaiah foretold What were his Apostles that they subdued so many Kings and Nations by the sword of the spirit May they not well be compared to little sprigs Thus the Prophet shewes then by what meanes Christes kingdome should be erected and established that we should not iudge thereof as of a worldly kingdome Ioh. 18.36 The deformitie whereof he speakes in the next place is not only to be referred to Christes person This deformitie is not only to be referred to Christes person but to his whole kingdome which being contemptible and despised of the world was at last adiudged to a shamefull and cursed death but also to his whole kingdome which hath no forme beautie nor glorie at all in the eies of men in a word no appearance at all to procure any great admiration in the eies of worldlings For albeit Christ rose againe yet the Iewes alwaies esteemed him a man crucified and full of reproch so as they proudly disdained him Vers 3. He is despised and reiected of men he is a man full of sorrowes and hath experience of infirmities we hid as it were our faces from him he was despised and we esteemed him not The doctrine of this verse is all one with the former THis present verse tends to the same purpose with the former namely that men should reiect Christ because nothing was to bee seene in him but sorrowes and infirmities The Iewes needed to haue this often repeated vnto them that they might not conceiue a false opinioÌ„ of Christ nor of his kingdome for he that wil rightly see his glory He that wi l take a right view of Christes glorie must passe from his death to his resurrection must passe from his death to his resurrection Many are offended at his death as if he had been ouercome and ouerwhelmed of it But they must passe forwards to that diuine power and maiestie which shined in his resurrection Rom. 1.4 Yet if any shall begin at his resurrection hee shall not follow the order heere prescribed by the Prophet neither shall he comprehend the mightie power of the Lord. VVe almost hid our faces from him It is not without cause that hee vseth this word vve for thereby he shewes that thus all men shall iudge of him Neither shall any man be able euer to conceiue otherwise vnlesse the Lord correct and reforme his iudgement by the holy Ghost And howsoeuer he seemes heere to taxe the Iewes principally who should disdainfully reiect the Sonne of God promised and offered yea and puts himselfe in the number as being a member of that body yet let vs learne from this place notwithstanding that the whole world is here taxed and condemned of ingratitude for contemning of Christ because they iudge him vnworthy the looking vpon nay they turne their eyes from him as from an abominable thing Vers 3. Surely hee hath borne our infirmities and carried our sorrewes yet we did iudge him as plagued and smitten of God and humbled THe particle Surely is not onely an affirmatiue but also serues for an exposition Now the Prophet sets downe the cause why Christ was thus farre humbled to wit when any thing is brought to light that seemes strange and vnwonted For is it not wonderfull nay monstrous that hee to whom God hath giuen soueraigne power ouer all creatures should be thus abased and humbled So then if the cause were not rendred heere all would esteeme this no better then a fable Why was Christ thus couered ouer with dolours and infirmities Surely because he bare our sorrowes Saint Matthew alleadgeth this prophecie after he hath told how Christ healed diseases of diuers kindes Chap. 8.17 And yet it is most certaine that he was appointed rather a Physition of mens soules then of their bodies Adde also that the Prophet speakes of spirituall sorrowes But in the miracles shewed in the healing of mens bodies Christ manifested a plaine proofe of that power hee had to heale the sicknesses of their soules This healing then whereof S. Matthew speakes extended further then to their bodies for he was ordained a Physition of soules Matth. 9.11 12. And this is the cause why Matthew attributes that to the signe which agrees to the thing signified In the second member the Prophet shewes the greatnesse of this peoples ingratitude and peruersitie in that they did not see the cause why Christ was thus farre humbled and afflicted but did rather iudge that hee was smitten of God for his owne sinnes and yet they knew well enough that hee was an innocent yea the Iudge himselfe testified it Matth. 27.24 Luk. 23.4.14.22 Iohn 18.38 Since then they saw well that he being not guiltie bare the punishment of sinnes which hee neuer committed wherefore did they not conceiue some rare excellencie to be in him But in regard they saw him smitten and despised they neuer stood to examin the cause but iudged onely by the euents as the foolish are wont to doe And for this cause Isaiah complaines of the frowardnesse of mens iudgements which considered not of the reason why Christ was so greatly afflicted And especially he bewailes the senslesnesse of the Iewes in esteeming God the sworne enemie of Christ without thinking of their owne iniquities which by this meanes were done away Vers 5. But hee was wounded for our transgressions hee was broken for our iniquities the chastisement of our peace was vpon him * Or in his wounds is our medicin and with his stripes we * Or in his wounds is our medicin are healed HE once again repeats the cause of these so great afflictions of Christ A repetition of the cause lest any should be offended at Christs abasement to preuent the scandall that might arise for the spectacle of the Crosse driues many farre from Christ That is to say whilest they onely consiâ—â—r of that which is present before their eies not looking whereunto the same tends But all offence is remoued when they see that by his death he hath not onely done away our iniquities but hath also â—btained saluation for vs. Some thinke that chastisement is here called the chastisement of peace because men were growne senslesse and hardened in their sinnes and therefore it was needfull Christ should suffer Others referre this peace to the conscience namely that Christ hath suffered to giue our consciences rest To which purpose Saint Paul saith Being iustified by faith vve haue peace vvith God Rom. 5.1 But I take this word simply for reconciliation because Christ bare the chastisement which was due vnto vs. And thus the wrath of God iustly inflamed against vs is appeased and the peace made betweene God and vs by meanes of this mediator so as wee are now reconciled Hence wee gather a generall doctrine to wit A generall doctrine that vvee are freely reconciled vnto God because Christ hath paid the ransome of our
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