in this place there is a voyce of griefe and sorrow because the Lord in thinking often vpon his couenant would willingly pardon his chosen people were it not that by their owne obstinacie they did altogether reiect it In the second member and auenge me of mine enemies there is a figure very vsuall with the Hebrewes who repeate in one and the same verse many times one selfesame thing whence we also gather that this sentence hath this drift namely that God could not quite himselfe vntill he were reuenged vpon this traiterous and disloyall people Vers 25. Then I wil turne mine hand vpon thee and burne out thy drosse till it be pure and take away al thy tinne THis is a moderation of the former threatning For howsoeuer hee pursues that which he hath begun to speake of touching his seueritie notwithstanding he addes therwithall that the Church shall remaine safe still in the midst of all calamities wherewith the people should be smitten neuerthelesse his principall drift is to comfort the faithfull to the end they should not thinke the Church should be brought to ruine although God was constrained to deale more sharpelie with it then he hath been wont to doe For the holy Ghost alwaies prouides in the ministrie of the Prophets for the vpholding of the faith of Gods children who continually tremble at his words that they should not bee discouraged being humbled with feares and threatnings because so much the more as the wicked ouerflow the bankes and scoffe at all threatnings so much the more doe they which are touched with the true feare of God tremble thereat Moreouer the turning of the hand of God generally signifies the witnesse of his presence as if he should say I will lift vp mine hand which he is wont to doe after two sortes either when he chastiseth the wicked or when he pulles the faithfull out of their miseries Seeing then it easily appeares by the circumstance of the place that God would asswage the sharpenes of the correction by mingling some cōsolation The turning of his hand ought to be referred here to the restauration of the Church For although he pronounceth in generall that they are all his enemies yet now he moderates restraines this speech in calling Ierusalem or Zion by his own name When he addes I will burne out thy drosse although he notes the fruit of the correction to the end it should not be grieuous and burthensome to the faithfull beyond measure notwithstanding wee gather from thence that the restauration of the Church Gods outward corrections profit vs nothing at all vnlesse he teach vs inwardly by his holy spirit is a speciall worke of God He euermore lifts vp his hands to the end he may punish sinne and bring those that erre into the right way but yet his roddes should auaile little or nothing if he himselfe did not make them profitable by touching their hearts inwardly And because hee here makes mention of a speciall fauour which hee communicates to his chosen from thence it followes that repentance is a true and peculiar worke of the holy Ghost because otherwise the sinner would harden himselfe more and more vnder the blowes rather then profit thereby any thing at all Further we are not to vnderstand this cleane purging in such wise that there should remaine no drosse as if God would wholly purge his Church in this world from all filthines but this manner of speech is rather to be referred to the common fashion of mens actions as if he should say The estate of the Church shall be such that the beautie thereof shall shine like siluer The true puritie then is signified by these words because the Iewes had too much pleased themselues in their filthines before Now this similitude is very fit for by it the Prophet shewes that although the Church of God was then so stuffed with multitudes of corruptions yet notwithstanding there should remaine a remnant which should recouer their brightnes after that the drosse and corruption should be consumed And thus he now ioynes both members together because hauing spoken in ver 22. of their offences hee said that their siluer was become drosse Vers 26. And I will restore thy Iudges as at the first and thy Counsellers as at the beginning afterward thou shalt be called a citie of righteousnes and a faithfull citie NOw he speakes plainely without any figure And because hee had said that the spring and beginning of all euils was in the princes thus hee teacheth that their offices and places shall be purged by the Lord when he begins to restore the perfect health and welfarre of the Church againe vnto her And from thence it is also that iustice in the politicall gouernment comes to wit when the gouernors that rule are vertuous and fearing God because all thing goe to hauock when those which gouerne are wicked It is plaine enough that by Iudges and Counsellers he meanes all Magistrates of what sort soeuer In that hee promiseth they shall bee such as they were at the beginning he puts them in mind of the singular benefit of God whereof they had been depriued God by his direction had exalted the throne of Dauid and commanded that in this gouernmēt there should shine an Image of his fatherly loue Now although they had corrupted the same by wicked tyrannie yet notwithstanding they ceased not to make their bragges of false titles for they boasted much of the kingdome of Dauid euen as the Papists glorie at this day vnder a false pretence of the Church Therefore the people are iustly admonished from what an happie estate they were fallen by their owne default that so they should not be displeased to haue their multitudes of mē diminished but might rather be mooued to recouer againe the good order which God had ordained Afterward thou shalt be called He extends the fruite of this reformation whereof he hath spoken to the whole bodie For the Prophet hauing said that Ierusalem was a faithfull Citie and full of iudgement before she reuolted from God now he saith that after she shall be chastised these vertues here spoken of shall be seene to shine in her The summe also of true repentance is set forth in this place for by Iustice is vnderstood integritie wherein euery man obtaines of another that which to him belongeth and that one man liues with another without oppression The word faithfull extends it selfe further because we call that a faithfull Citie not onely where equitie and mutuall Iustice ruleth among men but also where God is purely serued And thus vnder this word the puritie and chastitie of the vnderstanding is comprehended Yet we must note that Iustice descends from this faithfulnes because that when we carrie our selues vprightly one towards another there Iustice will easily beare the sway And surely by examining the whole a little more narrowly it seemes the Prophet takes not the word fidelitie in so ample a signification as heretofore
lamentable this seruitude was wherein they groned and bowed vnderneath heauy burthens when as the staffe neuer moued from off their shoulders being pressed by a Tyrant which insulted ouer them for which cause they might well reioyce and bee glad of their deliuerance And hee yet extolles the excellency of this fauour by another circumstance in regard that God did openly display his arme and power in their deliuerance euen as it were from heauen it selfe And therefore he brings in an antient and memorable example that as God had in times past discomforted the host of the Midianites Iudg. 7.22 by a wonderfull and incredible meanes without the strength and succours of men so now also he would display euen the very same power to wit that he will deliuer his people from vnder that tyrannie which shall oppresse them without the helpe of any man euen then when none of the poore Iewes shall dare to lift vp their finger as they say We must also obserue that God so succours his that sometimes hee serues himselfe of ordinary meanes Why God deferres sometimes to succour vs by meanes but when hee sees that these meanes will bee hurtfull vnto men and hinder them from looking to the hand of their deliuerer he then works alone and by miracles lest any thing should ouer shadow or hinder men from the manifest beholding and knowledge of his power Iudg. 7.16.19.21 Thus the arme of the Lord appeared from heauen in this victorie of Gedeon where the enemies were cut off without any helpe of mans hand at all For what had Gedeon but a noise of broken pitchers with which hee should very hardly haue scarred a sort of poore mise hee had a little handful of meÌ„ against a great host and in stead of all sorts of weapons they had vaine and ridiculous scarcrowes For this cause he compares the future deliuerance of the people to this other deliuerance and sheweth that the manifest power and vertue of God shall bee knowne vnto all in this last as well as in the victorie of Gedeon Some expound this place simply of the Law which may well be called a heauie yoke a staffe burthening the shoulder But this exposition agrees not with the text for so it might seeme that the Prophet spake from the purpose which were as much as to oâ—fer violence as it were to this place Let vs hold the meane then whereof I haue spoken before to wit that God hauing brought his people out of Babylon coÌ„tinued on this benefit stil euen vnto the comming of Christ This is the sense then Thou hast taken off these burthens vnder which thy people was vniustly and cruelly oppressed Others apply this to the destruction of Ierusalem which was vnder Vespasian But they haue no ground for it Almost all the Iewes referre this to Hezechias 2. Kin. 19.35 when the Lord deliuered the Citie from the siege of Senacherib and did cut off his host But this interpretation cannot agree Chap. 38.36 because Hezechias raigned not tyrannically ouer the Iewes Moreouer the Lord deliuered his people then out of the danger and from the feare wherein they were and not out of any seruitude Whence it appeares that the Prophet looked further off and that our exposition is both true and sutes best with the text Vers 5. * Or Although Surely euery battell of the warriour is with noise and with tumbling of garments in blood * Yet but this shall bee with burning and deuouring with fire ALmost all the expositours agree in this that Isaiah meant to oppose all other victories to that which God should giue vnto his people For other conquerours obtaine victorie in ouerthrowing their enemies but here the Lord shall ouercome by his immediate hand He expounds this speech then Verse 4. As in the day of Madian more fully The Lord saith hee shall not vse many mens helpe in this worke but shall winne the victory from heauen Now when God workes thus himselfe alone hauing reiected all impediments wee can cleerely discerne that he is the author of our life and saluation Seeing also there is an opposition which shewes the difference betweene the common manner of warfare and the miracle of deliuerance the coniunction vau which is in the midst of the verse should be resolued into a particle aduersatiue as if he should say Enemies are wont to bee put to flight by a furious fight but God will worke otherwise because hee will cut off the enemies of his Church as if he shot forth his lightnings and should send downe fire from heauen vpon them Wee may well receiue their opinion who expound it With a breath namely that all warriours shal be astonished and In burning of fire But the first sense agrees best and is confirmed euen by the Prophets owne words It appeares also that the Prophet speakes not here onely of that deliuerance which the people receiued vnder Cyrus who gaue them libertie to returne into their Country but wee must apply these things also to the kingdome of Christ Vers 6. For vnto vs a childe is borne and vnto vs a sonne is giuen and the gouernment is vpon his shoulder and â—â—â—â—ncy Oâ— his name shall be callâ—d hee shall call his name Wonderfull Counsellâ—r The mighty God The * Or of the world euerlasting father The Prince of peace ISaiah shewes now the finall cause wherefore this deliuerance was to bee preferred before all other benefits of God because hee will not onely bring his people out of captiuitie but will also establish Christ in his royall throne vnder whose Kingdome there shall be seene a soueraigne and an eternall felicitie And thus he shewes that this deliuerance shall be no temporary or perishable benefit seeing hee comprehends the whole time wherein the Church should be preserued vntill the comming of Christ Neither is it any meruaile if the Prophet passeth forthwith from the returne of the antient people to the full whole restauration of the Church which notwithstanding should not come to passe many ages after For we haue said heretofore in the seuenth Chapter 2. Cor. 1.20 All the promises of saluation grounded vpon the Mediator verse 14. that all the promises of saluation are grounded vpon the Mediator for whose sake onely God is mercifull vnto vs and therefore the Prophets were often wont to propound this pledge and earnest penny as oft as they would encourage the faithfull and raise them vp to a comfortable expectation of deliuerance And thus it came to passe that the returne from the captiuity of Babylon was a beginning of that restauratioÌ„ of the Church which in conclusion happened in the perfection thereof to wit when Christ appeared in regard whereof there is no absurditie in this so continuall a progresse of time And therefore Isaiah teacheth that they were not to stay their mindes in the beholding of the present benefit but to consider the end and thereunto to referre all
dangerous nor deadly enemies then those that haue been nourished and maintained in her owne lappe I answere Ans that the Prophet heere comprehends the whole Kingdome of Iesus Christ and not one age or generation For in this life wee doe but onely taste the first fruits as it were of this Kingdome Moreouer although the Church be vexed with enemies as well strangers as domesticall yet euen in the midst of them God ceaseth not to preserue and maintaine it and thus in the end ouerturnes all his enemies Also this prophecie properly appertaines to the true and lawfull children of Abraham whom the Lord daily purgeth by afflictions and banishments causing them by this meanes to forget all ambition and enuie for we shall not vsually find desire of vaine glorie amongst them who haue been meekened and instructed in the schoole of Christ Thus then that which Isaiah heere promiseth hath alreadie beene fulfilled in some part and is accomplished euery day But we must goe on still in these exercises and haue fightings daily as well within as without vntill wee obtaine that eternall peace which wee shâ—ll inioy heereafter with all felicitie in the Kingdome of God Vers 14. But they shall flee vpon the shoulders of the Philistims toward the west they shall spoile them of the East together Edom and Moab shall be the stretching out of their hands and the children of Ammon in their obedience HIs meaning is that the Lord will also assist his people by another means to wit that he will triumph ouer his enemies subdue them vnder his power For as he hath hitherto spoken of the safetie of the Church so now also he declares that shee shall obtaine victorie ouer her enemies Now hee makes mention of the nations against whom the Iewes had continuall warres the Philistims assailed and molested them on the one side on the other side they had the Ammonites and Moabites by whom they were conioyned both by consanguinitie and neighbourhood And on the other side were the Idumeans who were not withheld by any neerenesse of kinred whatsoeuer Gen. 36.1.8.9 from being the sworne enemies of the Iewes they came of Esau the brother of Iacob the remembrance whereof ought to haue turned them from all hatred and rancour The Church ouercomes by suffering And therefore the Lord promiseth to his Church that although she should haue enemies that yet notwithstanding by suffering vnder them shee shall conquer and bring them vnder in the end The stretching forth of the hands signifies the domination which the Church shall obtaine ouer her enemies for ordinarily the hand signifies power and the Hebrues vse the phrase To stretch out the hand to subdue this or that So as it is said in the Psalme I will set his hand in the sea and his right hand in the floods Psal 89.26 To stretch out the hand then signifies power to rule and gouerne and contrariwise he also addes the obedience which the enemies shall yeeld vnto her The Iewes who dreame of an earthlie kingdome and Messiah interpret all these things carnallie and draw them to I wot not what outward power whereas they should rather be esteemed according to the state and condition of Christes kingdome True it is that the effect of this prophesie was seene to be fulfilled in some part when the Lord brought back the Iewes from captiuitie at which time he raised them vp into a good estate in despite of all their neigbour enemies but the faithfull were to expect a more excellent victorie which in the end they obteined by the preaching of the Gospel For albeit we must fight continuallie vnder the crosse yet we ouercome our enemies notwithstanding first when being deliuered from vnder the tyrannie of the diuell vnbeleeuers we are called and maintained in freedome by Iesus Christ that the flesh with all his lusts may be brought vnder secondly when by meanes hereof we liue to him Luk. 21.19 and possesse our soules in patience quietly with a meeke spirit bearing whatsoeuer befalles vs. We also heape coles of fire vpon the heads of our enemies Rom. 12.20 and by this meanes likewise we obteine victorie ouer them and ouer all their iniuries and reproches vnder which it seemes we are subiect Vers 15. The Lord also shall vtterlie destroy the tongue of the Egyptian sea and with his mightie wind shall lift vp his hand ouer the riuer and shall smite him in his seauen streames and cause men to walke therein with shooes He meanes nothing else in this verse but to shew that the Lord by his admirable power will open a way vnto his people which seemed to be shut vp before Now he speakes by a figure for one side of the sea is called a tongue because when the sea enters vpoÌ„ both lands and occupies one part it seemes like a tongue thrust out He speakes of the Egyptian sea then yea of Egypt it selfe which he yet more plainly declares hereafter But he principallie names the sea and the riuers because these be fortresses of the regions and the closings in of all passages Vpon the riuer No doubt but he meanes the riuer Nilus which watereth and compasseth all Egypt in many places by meanes whereof they might haue shut vp the passage before the people returning into Iudea I doubt not but the word Ruach is here taken for wind although these words of the Lord be ioyned therewith for all the winds are the Lords seeing he gouernes and guides them as it pleaseth him and especiallie a vehement whirlewind raised vp miraculouslie is so taken when this word is vsed Now he alludes to the first deliuerance of the Church wheÌ„ it was brought out of Egypt For wheÌ„ it pleased God to giue them passage he dried vp the sea by the violence and force of the winds Exod. 14.21 I grant that God needed not the help of winds because he was able to haue done it of himselfe but when he vseth ordinarie meanes first from thence wee learne that all creatures are readie to yeeld obedience vnto him And howsoeuer they haue their naturall course What we haue to learne from Gods working by ordinary meanes yet are they all in his hands so as he will turne their force and violence which way soeuer it shall please him For example when the wind ariseth it takes his beginning of a naturall cause all the winds also haue their seuerall proprieties the south wind is moyst the north wind cold and the effects which proceed from them are altogether alike for the south wind makes the bodies moist and the north wind dries them The Lord shewes by admirable miracles that he hath a superior power and an ouerruling hand farre aboue these naturall causes so as nature that is to say the disposition of things as prophane men haue imagined ouerrules not but he only Secondly he shewes that when he thinks good he changeth the nature and order of things to the end he may be acknowledged
they fight together how much more is it a thing abhorring to nature that brethren or kinsfolks should deuoure one another By how much the more monstrous this is so much the more ought wee to acknowledge it to be God his reuenging hand his fearefull iudgement vpon them It seemes then that Isaiah proceeds by degrees for first of all he mentioneth the brother secondly the neighbours thirdly the Cities and in the fourth place the Kingdomes By Kingdomes hee meanes the Prouinces into which Egypt was diuided which the Greekes call Lordships which word also they haue vsed in this place Vers 3. And the spirit of Egypt shall faile in the middest of her and will destroy their counsell * Or yea though they should and they shall seeke at the Idoles and at the sorcerers and at them that haue spirits of diuination and at the soothsayers EVen as the Prophet in the former verses tooke heart and courage from the Egyptians so takes he from them now minds and spirits These two things are exceeding necessarie for the defence of kingdomes because whâ—nsoeuer they he taken away there is no meanes left for vpholding of a State Now the Egyptians thought theÌ„selues farre before all other nations What opinioÌ„ the Egyptiâ—s had of themselues as touching the conceit they had of their owne wisedome and proudly disdained them as barbarians thinking themselues to be the only learned industrious ciuâ—ll courteous and honest men of the world For they bragged that they were the inuenters of learning that Philosophie and Astrologie came from them in a word Let not the wise mâ—n reioyce in his wisdome that Egypt was as it were the shop of all the liberall sciences Therfore they could not imagin that vvisedome and counsell should thus faile from amongst them and doubtlesse if this prophesie had come to their view they would haue scorned it thinking that the Sea should sooner lack water and that the whole order of nature should be ouerturned then that they which thought themselues so naturallie wise should become fooles Yet doth Isaiah boldly affirme it for indeed he spake not of his owne head but hauing foretold that they should be stripped of their pride and arrogancie the context requires that we vnderstand now that they should be smitten with amazednes seeing both these faculties of the soule depended vpon the free gift of God The word Ruaach in this place is taken for vnderstanding or sharpnes of wit which we ought d ligentlie to note because many deceiue themselues touching this word The former sentence is yet better expressed by the word counsell for thereby he shews wheÌ„ce this abasement should proceed truely from this God would depriue them of counsell Yea though they should seeke This is an anticipation or cutting them off for he preuents the obiections which the Egyptians might mâ—ke Haue not wee gods to goe and aske counsell at Are there not wise men diuiners and enchanters amongst vs and makest thou so slight account of these He affirmes that none of these shall doe them any good though they trust neuer so confidentlie in them being puffed vp also with a vaine perswasion of their wisedome I will not bestow much time about these names wherein notwithstanding it seemes Isaiah proceeds on by degrees For he names the gods then the magicians and next the diuiners and soothsayers Now they had their oracles wherein they chieflie trusted the magicians were inferior to them albeit they had great authoritie amongst them In the third place when there was any question of things of small importance then they asked counsell of the diuiners and soothsayers And thus you see that the superstitious are so tossed vp and downe with vnquietnes Idolaters so tossed to and fro with restles thoughâ—s that nothing can quiet them that nothing can content them For as they are inconstant and variable vpon all occasions so run they first to one shelter and then to another and in the meane while Satan by that meanes doth so cosen them that in the beginning he represents vnto them some appearance of rest and quietnes which they make account shall continue but to no other end as the sequell proueth but to shew them soone after that being farre off from their expectation hee might vex and torment them so much the more and constreine them still to be seeking of new hopes From whence we learne that the only way to haue true contentment of heart is to rest vpoÌ„ God only The only way to attain true contentment And no doubt but the Prophet condemnes these arts as being farre remote from all reason For God hath manifested all things which are necessarâ—e to be knowne by those arts and sciences which he hath allowed Hee that walks plainly walks safely and would wee should vse If any man will be wise beyond these he must of necessitie haue the Diuell for his scholemaster Vers 4. And I will deliuer the Egyptians into the hand of cruell Lords and a mightie King shall rule ouer them saith the Lord of hostes NOw he shewes what should befall thâ— Egyptians being once depriued of vnderstanding and their courages being quailed to wit they were to expect nothing but bondage and slauerie For a people being once destituted of vnderstanding and magnanimitie needs must they become their owne ouerthrow although no enemie else should assaile them So that the Lord is wont after this maner to reuenge himselfe vpon his enemies depriuing them of all meanes whereby to defend their liberties I grant that the Prophet threatens a thing more grieuous to wit that the dominion whereof the Egyptians proudly bragged should not only fall to the ground but that they themselues also should be subdued vnder a sore slauerie bondage Now howsoeuer the word cruell be put in the singular number yet notwithstanding hee saith in the plurall number that they shall be in subiection to Lords which is much more combersome to beare then if they should only obey one And a mightie King c. Hee meanes that the power of the tyrant vnder whom they shal be subdued shall be so great that it shall be hard for them to recouer their libertie Histories make mention of diuers changes which haue happened in many Countries which yet could not be kept long by those which haue conquered them For oftentimes the keeping of that which a man hath woon is more difficult then the Conquest it selfe But the Prophet tels vs that this estate shall not easily be changed for the seruitude of the Egyptians shall be of long continuance the reason is none shall dare to oppose nor make warre against so mightie a Conqueror We may also vnderstand it thus that Princes ouer a small people are more courteous and humane towards their subiects then those that are more puissant who trusting vnto their greatnes let loose the raines to doe whatsoeuer they list For as they thinke their power is inuincible so do they giue
heart at large Psal 119. vnlesse he preuent vs by his grace For who will dedicate himselfe to his obedience that is not drawne first by the sweet taste of his goodnesse to imbrace him with a right affection He must needes call vs first then to himselfe before we can call vpon him and all accesse is shut vp against vs till hee haue first of all allured vs to come vnto him He said before that they should be subdued by diuers afflictioÌ„s to the end that they might be subiected to God he now repeates the very same thing for men will neuer renounce neither themselues nor their vanities till they are brought to teachablenesse by strong hand Notwithstanding he by and by addes another kinde of summons to wit they shall goe familiarly vnto God after they haue tasted of his louing kindnesse For the cry whereof he speakes proceedes from faith because they would neuer betake themselues to this refuge vnlesse they were allured thereunto by the taste of his mercy Christ promised And whereas hee promiseth to send them a Sauiour by whose hand the Egyptians shal be deliuered it can be meant of none but of Christ because Egypt was not deliuered from her miseries but in regard that the Gospell was first of all preached there We reade what sundry changes this Country indured by the space of foure hundred yeeres insomuch as it was almost vtterly destroyed and laid waste by forraigne and ciuill warres but when it seemed to be at the last cast as they say behold it was conuerted to the Lord and deliuered out of the hands of tyrants and enemies Thus Iesus Christ deliuered this Country when he began to make himselfe knowne vnto it We in like manner ought to bee thus disposed to know and serue God Whence we are to expect deliuerance out of troubles that when wee shall be diuers waies afflicted we may know that our saluation consisteth in him alone And would to God the world had learned this lesson at this day seeing it is in such disquietnesse that it seemes neere to destruction For what end of these troubles can it looke for but vtter ruine vnlesse by repentance it acknowledgeth that it hath been iustly punished for the owne impieties God helpes vs but it is through Christ And when it is added To deliuer them we are to gather from hence a verie profitable doctrine to wit that God helps vs by Iesus Christ through whose power hee hath assisted his owne euen from the beginning for hee was the perpetuall mediator and by his intercession all good things haue been obtained at the hands of God the Father Who being now come and reuealed let vs know that wee can obtaine nothing of the Father but by his meanes Vers 21. And the Lord shall bee knowne of the Egyptians and the Egyptians Isay shall know the Lord in that day and doe sacrifice and oblations and shall vow vowes vnto the Lord and performe them ISaiah addes now that which was the principall for the Lord can neither be serued nor called vpon vnlesse wâ—e first knoâ— him to be our Father As saith Saint Paul How shall they call vpon him whom they know not Rom. 10.14 No saluation wi hout sâ—uing knowledge For we cannot be partakers of Gods gifts to our saluation vnlesse the true knowledge which is by faith goe before Hee hath good reason therefore to adde knowledge as the foundation of all religion or the key which opens the kingdome of heauen vnto vs. Which knowledge we cannot haue but by doctrine whence we may conclude that God reiects all new found seruices for hee cannot approue of that which is void of that knowledge which proceedes from the hearing of the true and pure doctrine Men shall neuer be able to settle a right forme of Gods seruice then if they onely bring that which themselues haue deuised Note These places are worthy to be well obserued for therein the holy Ghost shewes vs what true adoration and inuocation is namely hauing banished all the inuentions of men whereunto they obstinately sticke we should suffer our selues to be taught by the word of God and if wee once be furnished with the authoritie thereof let vs freely and openly condemne whatsoeuer the world extolleth and admireth Whereas he saith againe that Egypt shall know it is a repetition of some waight Why this word Knowledge is twisâ— repeated for this knowledge is of so great importance that it ought not to be slightly passed ouer because it holds the chiefest place without which there is no true worship of God And they shall sacrifice This place must be expounded like the former where he mentioned the Altar For to what end should sacrifices serue when Christ is manifested Vnder this shadow then he mentioneth the confession of faith and prayer which followed the preaching of the Gospell Now vnder this word he comprehends whatsoeuer was offered to God as beasts bread all sorts of fruits and whatsoeuer serued to the acknowledgement of Gods goodnesse The difference betweene the old Testament and the new But the difference betweene the old Testament and the new is to be noted and vnder these shadowes and ceremonies we are to vnderstand that reasonable seruice whereof Saint Paul speaketh in the Epistle to the Romans Chapter 12. vers 1. That which is added of voweâ— is also a part of God his seruice The Iewes were wont by vowes to professe that they acknowledged the goodnesse of the Lord and they then especially gaue thanks by a solemne vow after they had receiued some rare and excellent benefit of him They also made voluntarie vowes for diuers respects according as euery one thought good Yet none had libertie to vow this or that after their owne imagination but there was a certaine rule prescribed them How euer it were it appeares that the Prophet signifies nothing else by this word vowe but Gods seruice vnto which the Egyptians should giue themselues after they had receiued the knowledge of the truth But he mentions those exercises of pietie by which the Iewes made profession of the true religion From hence the Papists draw an argument to prooue that wee must fulfill our vowes to God The Papists argument out of this place touching their vowes answered but seeing their vowes aâ—e made at random and without any discretion this place giues theÌ„ no warrant for the maintenance of their error For Isaiah foretels what the Egyptians should do after they had imbraced and followed the doctrine of saluation Psal 76.12 Eccle. 5.3 So in like maner when Dauid exhorts the people to vowe and to pay their vowes they thinke it makes for them but he meanes not that they should therefore make rash or vnlawfull vowes Gods word must be our rule in vowing For the rule of right vowing stands alwaies in force beyond which wee must not passe to wit Gods word by which wee are taught what he requires of vs
as hath been said For their exposition is farre wide from the naturall sense who extend it generallie to all the world because in what place soeuer we liue God maintaines vs vpon this condition that we behaue our selues vprightlie towards all The Lord indeed hath now caused his kingdome to spread into all places How farre this land of vprightnes may now be said to extend it selfe the land of vprightnes therefore is wheresoeuer his name is called vpon and thus we deserue a double condemnation if wee yeeld not testimonies of true thankfulnes by giuing our selues to pietie good works wheÌ„ God pâ—ouokes vs therunto by so many of his benefits Where he addes that the reprobates shall see the maiestie of God it is not to lessen the fault but rather to augment and increase it for it is a foolish and wicked ingratitude in men to bee carelesse of Gods glory which plainly shines before their eyes The wicked then are no way excusable for although God proclaime his name diuers waies yet in this so cleere a sunshine they see nothing Questionlesse there want not euident signes at all times by which the Lord manifests both his glory and greatnesse but their number is very small who take it to heart as we haue seene before Chap. 5.19 The Lord not onely sets forth his maiestie and glory by his ordinarie workes in nature but also by certaine signes and worthy documents wherein hee fully instructs vs as touching his iustice wisdome and goodnesse The wicked shut their eyes at it and perceiue it not albeit they be very quicke and sharpe sighted in other matters This frowardnesse and peruersitie the Prophet now reproues Others thinke hee threatens the reprobates here as if they were vnworthy to behold the workes of God Which although it be true yet seeing this member is ioyned to the rest the Prophet still reproues the sottishnesse of those who are so farre off from making benefit of the workes of God that rather they become the more senselesse by them For which cause it should not seeme strange vnto vs at this day if there be few which come to repentance albeit Gods iustice manifests it selfe so diuersly for infidelitie is alwaies blinde when it should behold the workes of God Infidelitie alwaies blind when it should behold the workes of God Vers 11. O Lord they will not behold thine high hand but they shall see it and be confounded with the zeale of thy people and the fire of thine enemies shall deuoure them THis is an exposition of the former sentence for hee enters into no new discourse but expounds that at large which he had said before in few words He said in the other verse that the wicked would not behold the maiestie of the Lord now he shewes that this magnificence of the Lord is the same which appeares in his workes For the Prophet sends vs not to the hidden maiestie of God which wee cannot behold with our eyes but brings vs to his workes which hee here represents by a figure vnder this word hand Well he accuseth the wicked once againe shewing that they haue nothing to alleage for their defence neither can they couer themselues vnder any pretence of ignorance for albeit they were starke blind yet was the hand of God made manifest enough so as nothing could hinder them from seeing of it but their owne grosse vnthankfulnesse or rather wilfull sottishnesse For many haue skill enough to pleade ignorance affirming that they perceiue not these workes but hee telles such that God hand is stretched forth not onely in such wise that it may be discerned of a small number but also farre and neere They shall see it and be confounded He makes it very apparent that this beholding is not the same whereof he spake before when hee said that the wicked saw not the maiestie of the Lord for they saw it well enough but they regarded it not Notwithstanding at the last they shall see it although too late and to their great disaduantage For hauing a long time abused the patience of God in shewing themselues obstinate and rebellious God may well suffer the wicked to take their swinge for a while but in the end hee paies them home Heb. 12.17 they shall be constrained in the end to take knowledge of his iudgements Thus albeit Caine Esau and the like who repented their sinnes too late fled from Gods presence yet in despight of their teeth they were made both to see and feele that he was their Iudge Gen. 4.13 and 27.38 Thus he often drawes some remorse as it were euen from those that despise him to the end he might cause his power to shine cleerely but such apprehensions bring them no profit at all The Prophet then so threatens the wicked whose blindnesse hee hath rebuked that he therewithall takes from them all pretext of ignorance plainely telling them that the time shall come wherein they shall know with whom they haue to doe and shall then well perceiue that this maiestie and high hand of God which they reiected made light of ought not in any sort to bee contemned For they ouerflow in all riot and dissolution with their eyes shut they flout and mocke thinking God will neuer call them to iudgement yea which more is the miseries and afflictions of the faithfull are things wherein they take great delight Thus they looke vpon vs with disdaine as if they were out of all danger hardening their hearts more more but in the end they shall know that the seruants of God haue not serued him in vaine Now that hee might the better shew that this beholding of God should not onely be vnprofitable but also hurtfull to the wicked he saith that they shall be confounded when they shall see the blessing of God vpon his people wherein they shall haue neither part nor portion In the next place he further augments the sharpnesse of the punishment in regard that these vngodly ones shall not onely be consumed with enuie when they shall see the children of God deliuered from these miseries and exalted into glory but they shall also be stricken with no lesse an euill to wit the fire of the enemies shall deuoure them The zeale of the people then in this place signifies the indignation wherewith the reprobates shall bee inflamed when they shall compare the condition of the faithfull with theirs Hee calles that the fire of the enemies wherewith God consumes his aduersaries taking this word fire for Gods vengeance for it must not be taken here for that visible fire wherewith things are consumed in this world neither yet for lightning onely but by a figure it is taken for a cruell torment for so by this word the holy Ghost is wont often to note out the extreme wrath of the Lord. Yet I denie not but the Prophet alludes to the destruction of Sodome and Gomorah Gen. 19.24 Deus 32.22 Iob 20.26 22.20 Vers 12. Lord
that God meant her good in chastising of her Now our Prophet brings in the Lord speaking as I touched before to the end his exhortation might haue the better authoritie Vers 21. For behold the Lord commeth out of his place to visit the iniquitie of the inhabitants of the earth against him and the earth shall discouer her blood and shall not hide her slaine NO doubt but it is an heauie temptation to the faithfull when they see the wicked exercise their rage against them and in the meane while that God should hold his peace for in so doing they imagine he hath forsaken them The Prophet then labours to preuent this temptation and shewes that howsoeuer the Lord hath been silent for a while yet hee will in the end shew himselfe in due season to giue reliefe to his seruants and to punish the wrongs that haue been done him Thus by the word of comming forth he describes the Lord reaching out his hand as it were to his children as if the same had been hidden before in regard they felt not his helpe For that is the cause why he saith the Lord comes forth into sight namely to succor his Church and to execute his iudgements vpon her enemies for in former time it seemed he had kept himselfe close and altogether shut vp in heauen We may also verie well affirme that Isaiah alludes to the sanctuarie which maner of speech is often met withall in the bookes of the Prophets Mich. 1.3 Abac. 3.13 Zach. 14.3 As if he should say Howsoeuer the prophane nations despise the Arke of the couenant being seated in a very meane place yet from thence shall the faithfull feele by good experience how readie the power and fauour of God is prest to succour them and that hee is not called vpon in this holy place in vaine In the meane while wee must hold this as a sure principle that albeit the wicked scorne the Temple as if it were no better then some Country barne or some such like thing yet euen from thence will the Lord come forth when he sees the time fit to defend and to auenge his peoples quarrell vpon all the inhabitants of the world And this exposition sutes better then if by the word place we should expound that he should come forth of heauen for Isaiah meant to expresse somewhat more The Prophets whē they make any mention of heauen they therewithall present before vs the glorie and maiestie of God but our Prophet in this place respects our capacitie that is to say when we feele that God who in times past seemed to be farre off and hidden out of our sight doth at the last appeere for our comfort He also hath vsed a particle demonstratiue and a participle of the present tence for the greater certentie of the matter as also to the end the faithfull might not thinke much to bridle their passions by patience till his comming forth Hitherunto appertaines that which he ads touching the visiting of iniquitie for it were contrarie to his nature who is the Iudge of all the world to suffer wicked men to giue ouer themselues to all wickednes without impunitie There is in the verb to visit a similitude well enough knowne for we thinke that God either sees not at all or else is busied about some other matters when he withholds or deferres the execution of his iudgements be it neuer so little a while These words also against him want not their weight for it is often said that when the wicked lay their ambushes they spread a net or dig a pit for themselues Psal 9.15 57.6 The sense then is that all the annoyances oppressions which the wicked bring vpon the Church shall in time fall vpon their heads that haue been the contriuers thereof Lastly there is also a very great vehemencie in the word shall disclose for now whilest the wicked shed and tread vnder foot innocent blood the earth seemes as it were to suck and drinke it into her womb in the meane while it seemes the death of the faithfull is quite and cleane forgotten and the memorie thereof raced out of mens minds for euer yea and that God himselfe vtterlie neglects it These are mens imaginations but the Lord witnesseth the contrarie here He calles the blood of the earth then which the earth hath drunke in as it is said Gen. 4.11 The earth hath opened her mouth to receiue thy brothers blood when the blood of Abel was shed For the Lord in that place amplifies and aggrauates the foulenes of the fact when he saith That the earth is defiled with that blood which was shed and therefore he therein shewes first how pretious the death of his Saincts is in his sight secondly what care he hath of the same and lastly that he will reuenge it For the earth it selfe shall be armed to punish the cruelties which haue been exercised by tyrants and the enemies of the truth against the faithfull so that there is not the least drop of blood which is shed that shall not be accounted for Let vs therefore remember this consolation A Consolation which we ought to haue continuallie before our eies and set it alwaies before our eyes when the wicked smite vs laughing and sporting themselues whilest they vex vs with all maner of outrages For God in the end will shew that innocent blood hath not cried in vaine because he can neuer forget his Saincts THE XXVII CHAPTER Vers 1. In that day the Lord will visit Leuiathan that pearcing Serpent and Leuiathan that crooked Serpent with his sore and great and mightie sword and will kill the Dragon that is in the sea THE Prophet speakes heere of Gods iudgement in generall and so comprehends the whole kingdom of Satan For hauing spoken before of the vengeāce of God against tyrants and vnbeleeuers which had shed innocent blood he now passeth on further and publisheth the edict it selfe The word Leuiathan is diuerslie expounded but generallie it signifies a serpent or the whales and fishes of the sea which are as mōsters in regard of their excessiue greatnes Now howsoeuer this description agrees to the king of Egypt yet vnder this one kind he meant to comprehend all the enemies of the Church For mine owne part I make no question but by way of Allegorie he speakes here of Satan and his whole kingdome describing it vnder the figure of some monstrous beast Gen. 3.1 Satan and therwithall also priuilie taxeth the subtleties wherewith he couers his deceitfull baits And thus he meant to preuent many doubts wherewith as with mightie billowes we are at euery turne tossed to and fro whilest God on the one side promiseth to assist vs and yet Satan on the other side ceaseth not to make vs feele the force of his darts and craftie conueyances for his cunning is exceeding great to worke mischiefe and his wrath is wonderfull hot against the poore Saincts of God But in the meane
he calles this one Tribe and an halfe but a remnant in respect of the other ten Tribes yet wee shall see hereafter that he puts a difference betweene those who were of the Tribe of Iudah onely Neither are wee to wonder that the Prophet speakes thus diuersly of one and the same people for sometimes he directs his speech to the whole body as it was generally infected with vices and another while he applies himselfe to the faithfull in particular It is certaine that hee rightly calles the Iewes a remnant of people in regard of the ten Tribes which had reuolted from the pure seruice of God and had separated themselues from the vnity of faith but if we shall consider them without comparison and shall view them as they were in themselues apart from the rest hee had iust cause to tax their wickednesse I am not ignorant that others are of a contrary iudgement the reason is because he by and by speakes of wine vers 7. and so they thinke this sentence should bee ioyned with the beginning of the Chapter thus It may be the Lord will spare the Iewes but how is it possible he should seeing they are as bad as the rest Seeing then that they are guiltie of the same sinne of vnthankfulnesse must they not needes share with them in their punishment But these expositours doe not aduisedly consider that the Prophet is about to set forth a testimonie of Gods singular fauour in that hee did not cause his whole indignation to fall at once vpon all the race of Abraham but albeit hee ouerthrew the Kingdome of Israel yet he gaue the Iewes respite to see whether they would repent or no. Now with the setting forth of Gods patience towards them hee vnder hand amplifies the fault of this peoples ingratitude For should not they haue learned wisdome by their brethrens harmes yes the calamitie of the Israelites should surely haue awakened them and drawn them to repenâ—â—nce But they past it ouer lightly and neuer tooke it to heart Were they not vnworthy of so many benefits then that would take no benefit thereby Well yet the Lord was pleased to conserue his Church euen in the middest of them Now you see the cause why hee deliuered Iudah and the halfe Tribe of Beniamin out of that calamitie in which he wrapped the Israelites Moreouer because Iudah was a verie small Tribe and was therefore contemned of their brethren the Israelites the Prophet affirmes that there is glory and riches enough in God to supply all outward wants Our true way vnto happinesse is to place it wholly in God By this place we are taught what is the true way vnto saluation euen to place our whole happinesse in God himselfe for we no sooner turne backe to the world but wee gather flowers which fade and wither yea and vanish away by and by But alas this phrensie reignes in euerie place more then it should for men will seeke to bee happie without God that is to say without happinesse it selfe Isaiah also shewes that no calamity be it neuer so great can any way let God to inrich and adorne his Church For when all things shall seeme as good as desperate yet God liues still to crowne his seruants with glory It is to be noted also that he promiseth the Church shall bee beautified with a new hew euen then when her multitude shall be diminished that by this meanes the faithfull might neuer be dismaied in the most horrible waste that may befall them Vers 6. And for a spirit of iudgement to him that sitteth in iudgemeÌ„t and for strength vnto them that turne away the battell in the gate THe Prophet shewes the cause why the Lord wil beautifie the remnant with new glorie For hee propounds before them the estate of a right gouernment vnder which a people is preserued which consists in two things principally that is to say Counsell and strength By counsell and wisdome affaires ought to bee managed amongst the subiects at home force and munition are for the annoiance of the enemie abroad Now for as much as Kingdoms and Commonwealths vphold and maintaine their estates by these two meanes therefore God promiseth the spirit of wisdome and strength vnto his people Wisdome and strength are the Lords Iob 12.13 Psal 127.1 And therewithall teacheth them that the gift of both these are in his owne hands and that they are not to be sought elsewhere for neither can the Magistrates gouerne the Citie well in giuing to euery one his due neither can the Captaines and Leaders repulse the enemie vnlesse both be led and directed by the Lord. Vers 7. But they haue erred because of wine and are out of the way by strong drinke the Priest and the Prophet haue erred by strong drinke they are swallowed vp with wine they haue gone astray through strong drinke they faile in vision they stumble in iudgement HEe now directs his speech vnto the profane despisers of God who were Iewes onely in name and sets forth their ingratitude to the full for albeit they had so euident a testimonie of Gods wrath before their eyes and saw their brethren seuerely chastised in their sight yea albeit they had good experience of his mercie patience towards them yet could they not be brought into the right way by this so fearefull an example of seueritie neither could they be brought to anie amendment by so liuely a taste of Gods goodnesse in sparing of them He speakes here of wine and strong drinke by way of similitude for I vnderstand not this place of the common sinne of drunkennesse against which he spake in the first verse but I rather thinke hee meanes they were become like vnto drunkerds in regard they were depriued of common sense and vnderstanding If the word As therefore be supplied to wine and strong drinke then the sense will be the more plaine and euident I deny not but men wax worse then beasts by the excesse of taking in meates and drinkes nay questionlesse their excesse therein had sore dazeled the spirits of the Iewes but if we consider well of the whole course of the text it will bee easie to see that he condemnes their iniquitie vnder a similitude Where hee addes the Priest and the Prophet he continues the amplification of their sinne whereof wee spake before so that the common people were not onely drunke but euen the Priests themselues who should haue been lights to haue giuen direction vnto others for they are compared to the salt of the earth as Christ teacheth now if they grow vnsauorie and gracelesse what shall become of the multitude if the eye be darke what shall become of the parts of the whole body Mat. 5. 13. and 6.23 But the worst of all was that they erred not onely in open wickednesses but in vision and iudgement also whence we may gather that the state of the Iews was very desperate And here haue we a faire looking glasse wherein we
they not able to lay the least stone aright it is God alone then that founds and builds his Church howsoeuer for this purpose it pleaseth him to vse the ministrie and labors of men Of whom is it now I pray you that we hold Iesus Christ but of the Father It was the heauenly Father then who did and performed all these things and appointed his only begotten sonne to be the foundation of our saluation Obiect But was not this stone laid before Was not the Church alwaies built vpon this foundation Ans I confesse it was so but only in hope for Christ was not yet manifested in the flesh neither had he as yet accomplished the office of our Redeemer The Prophet speakes therfore as of a thing to come to the end the faithfull might be well assured that the Church which they then saw not assailed only but wofullie rent and shaken and falling as it were to the ground should be established by a new prop when it shall rest vpon that stone which God would put vnder it with his owne hand He saith it shall be laid in Zion in regard Christ was to come out thence Which also serues much for the coÌ„firmation of our faith when wee see that he proceeded from that place which was so long before appointed vnto him But Mount Zion now is euery where because the bounds of the Church are stretched to the ends of the world Now Christ is the true tried stone for all the building must be squared and proportioned vpon him so as we can not be the building of God vnlesse we be fitted vnto him For which cause the Apostle commands vs to grow vp in him which is the head in whom all the bodie ought to be knit and ioined together Ephes 4.15 for our faith must be whollie proportioned to Christ to the end he may be the rule of it He is also the corner stone vpon which not only a part of the house rests but the whole weight and substance of it for none other foundation can any man lay saith S. Paul but that which is laid to wit Iesus Christ 1. Cor. 3.11 Now yee see wherefore Isaiah leades vs to this foundation when hee brings in the Lord promising the restauration of his Church The Churches ruins can no way be repaired but by Christ alone for there was such a wofull desolation that it resembled a wast wildernes which could no way be brought into any good fashion but by Christ alone In that he is called a stone to stumble at this is by accident for the vnthankfull who reiect him by their owne malice finde him to be that which he would not be vnto them But of this we haue spoken in the eight Chapter Vers 17. Iudgement will I also lay to the rule and righteousnes to the ballance and the haile shall sweepe away the vaine confidence and the waters shall ouerflow the secret place IN regard the wast of the Church was such as the faithfull durst scarce hope for a better estate he shewes that God hath the meanes readie in his hand to reforme the Church anew Another Simile And as before he vsed a similitude taken from building so now also by another he teacheth that they needed not to feare as if God were not able in the end to finish the good worke of his building begun When God begins to build his Church he will also finish the same In the meane while he doth by the way taxe the pride and insolencie of such as would be taken to be pillars of the Church which yet as much as in them lay tooke the next way to ouerturne it The light of faith was almost put out Gods seruice was corrupted so that there was a fearefull deformitie to be seene in the estate of this people albeit they boasted theÌ„selues to be the royall Priesthood Which we see now fulfilled in the Papacie For they stick not to belch our glorious titles without any shame at all albeit the lamentable confusion to flight in the valley of Baal-perazim by the pursuit of Dauid 2. Sam. 5.20.25 1. Chro. 14.11 Secondly when the Amorites and other enemies were discomfited in the valley of Gebeon by the Isralues vnder the leading of Ioshua who obteined such fauour of the Lord that the Sunne and Moone stood still at his request that he might haue time the better to giue his enemies the foile Iosh 10.10 By the word of standing vp he notes out Gods power because we thinke him asleepe or sitting idle in heauen when he lets the vngodly alone at their ease It is said that he riseth or stands vp then wheÌ„ in all mens sight he giues testimonies of his might which especiallie appeares when wee behold what great care he hath ouer his Church And albeit there were sundrie respects which caused the Lord in former times to lift vp his hand against strangers which were the enemies of his chosen and now to proclaime open warre against the Iewes yet Isaiah applies these examples very fitlie to his purpose God prouides no lesse for the safetie of his Church by expelling her domesticâ—ll enemies then if he bent his power against strangers in regard the Lord prouides no lesse for the safetie of his Church by chasing the domesticall enemies out of it then if he bent his force and weapons of artillerie against aliants He holds them then for no lesse then his enemies howsoeuer they haue the face to professe themselues his friends and people Some thinke he calles this a strange worke because nothing agrees better to Gods nature then to shew mercie in pardoning sins for when he is angrie it is against his liking and therefore puts vpon him another nature as it were contrarie to his owne Because in Exod. 34.6 he proclaimes himselfe to be gracious mercifull patient good and slow to anger to which the rest of the Scriptures do accord in many words and diuers phrases setting him forth to be infinit in compassion Others expound Strange in regard he was wont in former time to defend his people it was therefore a rare and strange worke that he should now be so seuere towards them to roote them out as his enemies To speake what I thinke I take this word Strange for wonderfull and a thing vnheard of for so we are wont to esteeme those things that are seldome seene among men who as we know are much giuen to woÌ„der at new and strange accidents It is as much then as if he had said The Lord will not punish you after a common and ordinarie maner In what sense this word strange is taken in this place but so strangely that whosoeuer sees or heares of it shall be astonished True it is that all the works of God are so many testimonies of his power yea the least of them is sufficient to draw vs into an admiration but in regard they are little respected because they are common we thinke he works nothing
dust and the multitude of strong men shall be as chaffe that passeth away and it shall be in a moment euen suddenlie I Will first recite the opinions of others and then that which to me seemes most probable All in a maner do thinke that this should be spokē of the enemies of the Iewes for they take the word Strangers for enemies and so they affirme that the multitude of those who should oppresse the Iewes shall be like the dust that is to say infinite But considering all things circumspectlie I incline rather to another opinion to wit that the Prophet speakes by way of contempt of the fortresses and garisons whereupon the Iewes relied For they had souldiers out of forreine Countries that were valiant vnder their pay And thus I interpret the word Aritsim which properlie signifies so much neither do I wonder a little that some of the Rabbins should take it for the heathen or wicked In regard the Iewes then drew vnto themselues diuers garisons out of strange Countries they thought they were cock-sure and out of danger The Prophet on the cōtrarie threatens that their garisons shall skirmish in vaine notwithstanding their companies be many in number for they shall be but as dust or chaffe that is to say like vnprofitable ofscourings so as they shall haue neither strength nor actiuitie Hence may we obserue No wisdome nor strength against the Lord. that be our riches or abundance neuer so much yet all shall turne to smoke as soone as the Lord shall but blow vpon it The preparations which men make last awhile it may be but when the Lord shall once but lift vp his hand all strength must vanish and become like chaffe In the end of the verse some expound that a sound shall arise suddenlie and as in a moment from the inuasion of the enemies but I rather referre this word shall be to the time that this shall endure which shall be but short as saith the Prophet for his meaning is that these garisons shal not hold out lōg but shall vanish away in a moment Men shall boast but in vaine therfore seeing God is their enemie Vers 6. Thou shalt be visited of the Lord of hostes with thunder and shaking and a great noise a whirlewinde and a tempest and a flame of deuouring fire HE addes the cause why all these multitudes of garisons shall be like stubble setting it forth by a contrarie similitude For he opposeth the wrath and visitation of the Lord of hostes against these souldiers For alas how will straw and stubble be able to resist the flame of a deuouring fire How shall dust be able to abide the force of the whirlewind His meaning is then that the vengeance of God shall be so great that no preparations shall be able to withstand it And in this sense me thinks the text concurres well the parts whereof would not answere proportionablie one to another if we should follow another exposition Now by this wee learne that our enemies which assaile vs shall neuer attempt more against vs then the Lord shall permit If he then be pleased to defend vs our aduersaries can not hurt vs although they should stirre vp all the world against vs. On the contrarie is he minded to correct vs We can resist his wrath neither by weapons nor any fortresses whatsoeuer for he will sweepe them away as with a vvhirlewind yea he will consume them like a deuouring flame that leaues nothing behind it Vers 7. And the multitude of all the nations that fight against the Altar shall be as a dreame or vision by night euen all they that make the warre against it and lay siege vnto it I Expound this verse otherwise then some do The first member of this seuenth verse is explaned in the verse following who thinke that the Prophet meant to comfort the faithfull which I confesse is not without great shew of reason And so it conteines a very excellent doctrine to wit that the enemies shall be like those that dreame when the Lord shall disappoint them of their hope euen whilest they imagined they were sure of the pray But this interpretation for ought I see seemes not to agree very well with the text Sometime it falles out that a sentence sounds so goodly in shew that we are drawne to such a liking of it that it steales from vs the true and naturall meaning thereof We must not easily bee caried away to like of such a sense of Scripture as steales from vs the meaning of the Holy Ghost how goodly a shew soeuer it seemes to haue so as we neither aduisedlie consider the text it selfe nor yet take any great paines to seeke out the authors intent and purpose Let vs see then whether the Prophets meaning be as they say for seeing he still continues to denounce threatnings in the verses following I doubt not but he prosecutes his speech in this place which otherwise should be broken off abruptlie in this sentence For he rebukes and taxeth the Iewes for their obstinacie in that they durst be so bold to despise God all his threatnings To be short he reprooues their false trust and confidence by a very fit similitude saying that the enemie should suddenlie come vpon the Iewes euen at that time when they thought themselues hope of the resurrection Luk 10.27 Act. 23.8 yea the doctrine of the immortalitie of soules was vtterly abolished how could it bee I pray you but the people must become like beasts or swine For take away the hope of the eternall and blessed life from men and what shall we make of them And yet it sufficiently appeares by the testimonies of the Euangelists that such they were when our Lord Iesus Christ came into the world For at that time these things were truely accomplished according as our Prophet foretold to let vs see that these things were not vttered by him at random but that they assuredly came to passe though the wicked no doubt in his time made light account of his words Their incredulitie and blindnes therefore fully appeared when this true light came to lighten the world to wit Iesus Christ the only light of trueth the soule and spirit of the law and the end whereat all the Prophets aimed Then I say the Iewes especially had a vaile laid ouer their eyes which was figured before in Moses when the people could not indure to behold him Exod. 34.30 because of the brightnesse of his countenance But this is truely fulfilled in Christ to whom it appertaines to take away and abolish this vaile as S. Paul teacheth 2. Cor. 3.16 Vntill Christ then the vaile remained ouer their hearts vntaken away in reading of Moses for they reiected Christ to whom Moses ought to haue been referred Now in this place vnder the word Moses the whole law is to bee vnderstood which being referred to Christ the true end thereof this vaile shall then be taken away These iudgements
it to Pharaoh and Abimelec Gen. 12.17 and 20.3 whereof the Prophet expreslie speaketh in the 105. Psalme for the Lord rebuked and chastised them in that they durst aduenture to touch his anointed But hee speakes properlie of the victorie which he got ouer the foure Kings which led his kinsman Lot captiue with all his familie for it sufficientlie appeares by the scope of the text that he speakes not of kings or nations that were peaceable but of armed enemies who by force were subdued He afterwards amplifies the easines of this victorie and expresseth therein a great contempt when he compares Kings to dust and stubble for Abraham ouercame them without hazarding his person And therewithall we are taught to attribute this victorie to God and not to the power of man for men can not atchieue a victorie with so little adoe Vers 3. He pursued them and passed safely by the way that he had not gone with his feet AGaine he magnifies the singular goodnes of God in amplifying this victorie by other circumstances and this is aduisedlie to be considered of vs that he should obteine so great a conquest in a countrie vnknowne vnto him It was a difficult and dangerous matter for him to pursue his enemies into regions vnfrequented for Histories record sufficientlie what aduantage is gotten by knowledge of places both by sea and land which those that frequent the warres haue euer and anon experience of But this hindred not Abraham whence it appeares yet better that he was conducted and succored by Gods hand who leades those that are his forward with boldnes Vers 4. Who hath wrought and done it He that calleth the generations from the beginning I the Lord am the first and with the last I am the same THough Isaiah propounds nothing here but the example of Abraham yet no doubt his meaning is to put the people in mind of all those benefits which the fathers in former times had receiued As if he should say Remember your beginning From whence raised I vp Abraham your father Through what waies led I him And my benefits haue not ended there for since that time I haue neuer ceased to fill you with all manner of blessings When he asks Who it is He speakes not of one fact but ads other mercies powred out vpon them many waies which the people were now to call to minde Where he saith that God called the generations from the beginning it ought to be referred to the continuall successions of the times and the word Dor among the Hebrues signifies not only the time or age of mans life but those also which liue in the same age And thus one age is distinguished from another as the fathers from the children and the grandfathers from their little ones for our successors will call vs which now liue the former or next age and that of our predecessors the old time Now because one age would consume the race of mankind if it were not supplied by the children which are borne the Prophet shewes that God multiplies men by continuall succession that so one may supplie anothers roome when it is emptie Whence it followes that his prouidence gouernes all ages Gods prouidence gouernes all ages lest we should thinke the world were ordered by fortune for wee may euidentlie perceiue that his hand and power is in the succession of one age after another But because diuers changes make vs thinke that the world goes vpon wheeles as they say therfore the Prophet contrariwise shews that these so many alterations were foreseene from the beginning The summe of all is That God rules in these varieties and changes which time brings forth God rules in all the changes which time brings forth and with a steadie hand brings that to passe which himselfe from the beginning hath ordeined I the Lord. He affirmes in more euident termes that God is the author of these benefits namely that Abraham ouercame his enemies liued so long among the wicked without harme done vnto him that he discomfited foure kings and that the Lord reuenged the wrongs he receiued when Pharaoh and Abimelec tooke his wife from him Gen. 12.9 and 14.15 and 20.18 To be short he teacheth that it is to him we ought to referre all the benefits bestowed vpon the ages following after so diuers and sundrie waies for he extended not his liberalitie towards Abraham and his seed alone but likewise to the whole world Where he names himselfe the first and saith he is with the last this appertaines not only to the eternitie of his essence but to his rule and dominion which he exerciseth ouer the whole world As if he should say Continuance of time makes me not wax old for I neuer meane to giue vp my right He is not idle in the heauens but from his high throne beholds and orders the least things Moreouer although the world forgeth vnto it selfe a world of dunghill gods yet he will lose nothing by it because he alwaies continues one and the same Vers 5. The yles saw it and did feare and the ends of the earth were abashed drew neere and came 6. Euery man helped his neighbour and said to his brother Be strong HE shewes now that the world was too vnthankfull who hauing seene the workes of God did still perseuere in that blindnesse wherewith it was possessed before In the beginning of the Chapter hee shewed that the victorie was his if they would but lend their eares to heare his plea now he addes that the Gentiles knew his power well enough and yet for all that continued obstinate and rebellious In which respect they were left without excuse Why so Because the Lord manifested himselfe so apparantly that they could not chuse but see him vnlesse they would wittingly shut their eyes lest they should behold him That he might therefore take from the nations furthest off all pretext of ignorance he saith they were abashed at the sight of his works and yet they fell to their old bias againe and forthwith wrapped themselues in many superstitious vanities and errors The summe is that they not onely beheld but were also conuinced in that this knowledge abashed them But some may obiect Obiect that the benefits which God did to Abraham could not bee made knowne to all in such wise that forraigne nations should be fully acquainted with it I answer Ans that howsoeuer he mentions none but Abraham here yet vnder him hee meant to call to mind other examples of his goodnesse which their forefathers had tasted of since that from both they might conceiue hope of deliuerance Abraham was not onely deliuered out of Caldea but God drew also all his posteritie out from the bondage of Egypt Exod. 13.16 and put them into possession of the land of Canaan He saith then that the Iles felt his power when hee deliuered and preserued his people that they might know the true God for his power plainly appeared in so many miracles Lastly he
yet they breake not off their course which experience might well haue taught vs. For there is not one of vs but we had long since been vtterly rooted out by the secret and open practises of our enemies had not the Lord been our defence And truly I cannot but wonder that any one Minister of the Gospell should stand safe A miracle that a faithfull Minister should stand in the midst of so many so great dangers But the cause is the Lord keepes them vnder the shadow of his hand and hides them as shafts in his quiuer that they should hot be hurt nor destroied of their enemies Vers 3. And he said vnto me Thou art my seruant Israel for I will be glorious in thee THis verse must be ioined with the former This verse depends vpoÌ„ the former For heereby it appeares that he speakes not of one man but of the whole people which the expositors haue not considered for this place neither ought to be restrained to Christs person nor yet referred to Israel onely But we must heere obserue the course of the Scriptures When the body of the Church is mentioned then Christ is placed in the middle as it were who vnder him comprehends the children of God Wee heare what Saint Paul saith The promises were made to Abraham and to his seede He saith not to his seedes as speaking of many and to thy seed which is Christ Gal. 3.16 For he comprehends not the multitude of children which came of Abraham according to the flesh seeing all were not partakers of this blessing Ishmael was reiected Ishmael reiected Esâ—u reprobated Gal. 4.30 Esau was hated Mal. 1.3 and many others were cut off When the people were deliuered from vnder the captiuitie of Babylon the number of those which returned were very smal for the greatest part reiected this excellent benefit of God Where was this seede then Euen in Christ who is the head and vnder him containes the rest of the members for in him by an inseparable band is the whole seed assembled and knit together in one And in the same sense that Isaiah hath noted out Christ vnder the name of Israel so also hath he comprehended the whole body as the members vnder the head Which is no new thing For when Paul speakes of that vnion which is betweene Christ and the Church The vnion which is between Christ and his Church hauing set it forth vnder the similitude of a mans body he addes euen so is Christ 1. Cor. 12.12 And in this place the name of Christ is attributed vnto Israel that is to say to the whole companie of the faithfull which are vnited to Christ as the members to the head Afterwards the Lord giues this title to the Church which is the spouse of Christ as the wife is dignified with the name and title of her husband Now he calles Israel his seruant that is to say his handmaid the Church for shee is the pillar and ground of truth because hee hath committed his word vnto her as a pledge to keepe that by her ministerie it may be published thorowout the world 1. Tim. 3.15 In the latter part of the verse hee shewes what the end of this ministry is and why those that preach the Gospell are called thereunto of God to wit that they make his glory by all meanes to shine cleere in respect of themselues and to aduance it also among others Which Christ teacheth in the Gospell saying Father glorifie thy Sonne that thy Sonne also may glorifie thee Iohn 17.1 But doth not God shew vs a singular fauour when he appoints vs base and vile wretches to be procurers of glory vnto him Oh! let this quicken vs vp to obey him carefully and to imploy our selues faithfully in his seruice And yet the Prophet meant to expresse somewhat more namely that howsoeuer Satan and his imps lay all the plots they can yet Gods power shall ouerthrow them all so as Christ shall triumph notwithstanding gloriouslie and God his maiestie shall shine most bright in his Gospell still Vers 4. And I said I haue labored in vaine I haue spent my strength in vaine and for nothing but my iudgement is with the Lord and my worke with my God THe Prophet addes a grieuous complaint heere A bitter complaint in the name of the Church yet so as he begins at the head as we haue said before Christ then with his members complaines that he hath in a manner vtterly lost his labour for after hee hath greatly praised and commended the efficacie of that word which issueth out of his mouth vers 2. now he shewes that it hath done little or no good notwithstanding so as this glory which God requires to shine in the ministrie of his word appeares very little For Christ saith he hath laboured in vaine because men wil not repent Why this coÌ„plaint is addâ—d nor turne to God by the preaching of the heauenly doctrine It was to great purpose that the Prophet added this First to teach vs that this fruit whereof he spake shall not alwaies appeare in the eies of men for otherwise we should be readie to call the truth of Gods word into question and would also be brought to doubt whether this doctrine which is reiected of so many with such impudencie were the word of God or no. Secondlie that we might bend all our forces with inuincible constancie to performe our duties and to commend the successe of all our labours vnto the blessing of God who will not suffer it to be fruitlesse in the end And thus the Prophet meant to meete with a dangerous temptation that by the rebellions of men we should not faint in the middle of our course And truly Christ so begins heere vvith a complaint that he yet comforts himselfe by and by knowing that nothing shall be able to direct him from the performance of his charge And the text would be somewhat plainer if wee reade it thus Although my trauaile be in vaine and that I haue spent my selfe vvithout fruit yet it sufficeth that my vvorke is approued of my God Vnto which appertaines that which is added but my iudgement is before the Lord. Albeit then the fruit of our labours appeare not before vs An incouragement for Ministers yet must it content vs that they are done before that God whom we serue and to whom our seruice is agreeable For Christ exhorts and incourageth the faithfull Ministers to fight valiantly vntil they haue ouercome this temptation so as setting light by the malice of men they cheerfully goe on still in their calling without suffering discontentments or carelesnesse to hinder their course If the Lord haue a purpose then to try our faith and patience so farre as that it shall seeme we labour in vaine yet must wee satisfie our selues with the testimonie of a good conscience But if this consolation take no place in vs then is it certaine that we are not
mouth God speakes for wee ought to reiect all such as broach their owne inuentions albeit they shrowd themselues neuer so much with the title of Gods name But let vs a little see into the Prophets meaning For hauing shewed that mens consciences alwaies wauer till the Lord haue secured them it teacheth vs to hold this principle that it is God who speakes by his Prophets Acts 28.25 Heb. 1.1 for otherwise our consciences would remaine in doubtings and perplexities still There is also great weight in these words in that he recites the commandement of God for by the authoritie heereof he was hartened on to performe his office And haue kept thee in the shadow of mine hand Though this was said in Chap. 49.2 yet was it no needlesse repetition God will alwaies protect his Ministers For hence wee learne that God will vndoubtedly defend his Ministers at all times that so being vpheld by his succour he may fit them to passe thorow the pikes Now that we may be couered vvith this shadow two things are required First that wee be well assured that we publish nothing to the people but Gods word secondly that we doe this at Gods command for such as rashly intrude themselues may well crake of the title of teachers but to no purpose for they shall turne their backes when it comes to the triall indeed But if we haue the testimonie of a good conscience to witnesse with vs that we are called of God then may we resolue our selues assuredly of Gods aid and protection and that in the end we shall haue the victory The end of the ambassage is added that J may plant the heauens saith he that is to say that I may bring all things into their right order I grant this is diuersly expounded but the most natiue sense as I thinke is that heauen and earth are renewed by the doctrine of saluation because in Christ as Paul speakes all things both in heauen and earth are gathered together in one Eph. 1.10 For in regard that since the fall of the first man The world renued as it were by the the Gospell preached we see nothing heere but such horrible confusions as burthen the very insensible creatures and make them as it were to beare the punishment of our sinne Rom. 8.22 this disorder can no way be repaired but in Christ Seeing then that the whole face of the earth is disfigured by this wofull desolation it is not said without cause that the faithfull teachers doe renue the world euen as if God did cast heauen and earth into a new mould againe by their hand By this let vs take a taste of the grieuousnesse of sinne seeing such an horrible downefall hath succeeded in the nature of things It is said then that the heauens are planted and the earth set vpon her foundations when the Lord establisheth his Church by the ministerie of his word This he doth by the hands of the Ministers whom hee directs by his holy Spirit and defends them against all the furie and plots of their enemies that they may effectuallie accomplish the worke imposed vpon them Lastly he shewes that this ministerie tends to an higher end then to the visible forme of this world which suddenly vanisheth away to wit that hee will raise vp and nourish in the hearts of the faithfull the hope of the blessed life For the true restauration of the Church and of the world consists in this that the elect may be gathered into the vnitie of faith and that they all with one accord may aspire vnto God Verse 15. and in this verse Thou art my people seeing he so louingly allures them by these words I am thy God By this we may see what account God makes of his Church and the saluation thereof in that he not onelie preferres it aboue the whole world but shewes that the stabilitie of the world depends vpon it We are also to obserue what word it is which God will haue preached for in it we haue the rule of a godly life prescribed and besides it testifies vnto vs our adoption wherein especially consists our saluation Vers 17. Awake awake and stand vp O Ierusalem which hast drunke at the Lords hand the cup of his wrath thou hast drunke the dregs of the cup of trembling and wrung them out IN regard the Church was to sustaine and indure many afflictions the Prophet furnisheth her with consolation and meetes with a difficultie that might come betweene namely the enemies tyrannizing ouer the poore Iews when as in the meane while they felt no fruit of these promises His meaning is then that the Church should be restored and shall recouer her full strength though now she be afflicted and tossed vp and downe with diuers tempests And by the word awake then he raiseth her from death and as it were out of her graue As if he should say No ruin can be so wofull nor any desolations so horrible that can let God from effecting of this restauration Such a consolation doubtlesse was of singular vse for when sorrow hath seazed vpon our hearts wee by and by thinke that the promises belong nothing at all vnto vs. It is very needfull then that wee be often put in mind of this and may also haue it euer in our sight namely that it is God who speaks and thus calles not such as are in a florishing estate but those that are brought low yea and dead for these hee can awaken notwithstanding and raise vp by his word for this doctrine of saluation is not ordained for those that are in good plight but for the dead which haue lost all hope Which hast drunke c. The cup of vvrath is taken two waies for sometimes it is said that the Lord giues vs a cuppe of vvrath to drinke when hee smites vs with giddinesse and depriues vs of sense and this wee see often befalles men in their affliction Sometimes also it is taken simply for the bitter and smart blowes wherewith hee corrects his children in wrath in which sense this word ought to be taken in this place as it appeares because the relatiue His is thereunto added Neither doth this crosse that which is said to wit that the Church was amazed and drunke for this happened in regard the Lord chastised her so seuerely Now this is a similitude much vsed in the Scriptures by which the Lord calles his rod wherewith he corrects his children a drinke or potion diuided to euery one Notwithstanding when it speaks of the elect this word cup serues to set forth the measure which God keepes in his iudgements for he fauours his blow though hee chastiseth his people sharpelie See Chap. 27.8 Ier. 30.11 I take the word Taraela for anguish or trembling wherewith men are seazed when they feele themselues oppressed with grieuous afflictions Wee may also say they be drunke in regard they haue swallowed al that was in the cup so as their calamitie and
Prophet speakes heere by way of comparison For vnder Christ the Lord spake so euidentlie that he openly manifested himselfe to be the teacher of his Church and after he gathered to himselfe a great number of disciples Moreouer this place accords with that of Ieremiah Chap. 31.34 And they shall teach no more euery one his neighbour nor euery man his brother saying Know the Lord for all shall know me from the least of them to the greatest saith the Lord. Wherefore if it were of necessitie that all the children of God in old time were the disciples of the holy Ghost much more ought we to be so in these times seeing this prophecie properly belongs to the kingdome of Christ And there shall be abundance of peace By the word peace he meanes felicitie Peace taken for felicitie that is all good things Hence we are to gather wherein mans chiefe happines consists namely Mans chiefe felicitie in hauing our minds illuminated of God to comprehend that saluation which is manifested to vs in Christ For as long as wee bee strangers to this knowledge wee are the vnhappiest people vnder heauen for so the very blessings of God are turned into cursings Mala. 2.2 till they be sanctified vnto vs by faith Vers 14. In righteousnes shalt thou be established and be farre from oppression for thou shalt not feare it and from feare for it shall not come neere thee As God is the teacher of his Church so will he be her protector HIs meaning is that God shall bee the workeman and Master builder of his Church I am not ignorant that others expound it otherwise and take righteousnesse for good workes which exposition hath some shew of reason in it because the Prophet hath before spoken of the doctrine of faith and wee are taught to the end we should liue holily and righteously But the Prophet hath another scope namely that the Church shall bee restored vnder the conduct of God who would bee her protector and defender For heere hee opposeth righteousnesse to that violence and oppression whereby the Church was ruinated or rather by this word he notes out the firmnes and stabilitie of it As if hee should say This shall be no building of stones nor timber which may haue some faire glosse set vpon it for a time because God will faithfully maintaine the worke of his owne hands and in regard he is iust he will cause her being restored to her perfect estate to stand for euer Let men conspire what they will then to worke the ruin of the Church their practises shall all come to nought because God will preserue her by his righteousnesse Wee haue seene the like speech heertofore This plaine interpretation therfore contents me Reade the exposition of the verse following for the better vnderstaÌ„ding of this though the other may seeme more plausible to many Vers 15. Behold the enemie shall gather himselfe but without me whosoeuer shall gather himselfe in thee against thee shall fall The Church must not promise to her selfe any seeme resting place in this world THe summe is that albeit many rise vp to ouerthrow the Church yet shall all their plots and assaults be defeated and vanish into smoke Yea it seemes that God not onely promiseth helpe against the open enemies but also against them vvithin for many creep into the bosome of the Church as if they meant to be her children but afterward they fall like vipers to eate out the bellie of their mother Some translate In assembling he shall assemble against thee vnderstanding this of all the enemies of the Church in generall This is the most receiued interpretation neither doe I reiect it prouided that wee therewithall comprehend the wiles ambushes and treasons wherewith the Church is assailed And no doubt but that is heere expressed which is contained in the second Psalme to wit the tumults and conspiracies against Christ and his Church for not one but many nations rise vp against her and yet it is very likely that the Prophet heere expresly ioines the domestike enemies and those from without who crept in to assaile her in her owne bosome as it were For it is said in thee against thee that is to say they shall set vpon thee from within yea euen in the middest of thee To bee short his meaning is that the Church shall neuer inioy such abundance of peace but she must looke for many aduersaries that will assaile her Obiect But how agrees these things together may some say for in the former verse he said shee should be farre from oppression and from feare for it should not come nigh her And now he shewes she shall haue intestine conspiracies Ans But the Prophet hath added this in very fit season lest the faithfull should promise vnto themselues a secure resting place in this world as if the wicked and hypocrites should no way molest her The Church then you see is so deliuered from reproches and oppression that she is perpetually to incounter with open and secret enemies for Satan wil euery day be raising vp of new alarums against her so as by his good will she shall not haue a minute of rest This therefore is a correction as it were of the former sentence teaching the faithfull to be alwaies vpon their watch and neuer to promise themselues any truce But for our comfort the Prophet addes a promise namely that the Lord will protect her in the miâ—st of all dangers Without God signifies as much as in vaine or without any good successe The plots of the wicked shall be all brought to nought and why For his meaning is that the plotting of the wicked shall come to nought though they busie all their wits and doe the worst they can They shall cast themselues headlong into an headlesse rage but the onely hand of the Lord shall giue his people an happy euasion and issue Now hee alludes to that which was said before namely that the Chaldeans should come vnder the conduct of God to destroy the land of Iudeah The people were then destroied because God was their enemie but now the enemies comming to assaile the Church without God that is to say without his fauour they shall flee and be confounded Which hee better expresseth by and by after saying Hee that shall gather himselfe in thee against thee shall fall That is whatsoeuer hee hath imagined against thee shall fall vpon his owne head yea thogh the whole world should rise vp against thee yet should it crush and ouerwhelme it selfe by the owne burthen The particle in thee is to bee noted for when the Lord driues our enemies farre off from vs then we grow confident but if they approch and draw neere then wee are out of heart Therefore he saith though they pierce euen to thine inward parts yet will the Lord destroy them and deliuer thee Vers 16. Behold I haue created the smith that bloweth the coales in the fire and
and hee put on the garments of vengeance for clothing and was clad with zeale as with a cloake THe Prophet armes the Lord at all points If God put himselfe in armes to fight he must needs caâ—rie away the victorie not onely to confirme the faith of the godlie but also to strip all men of all confidence in their owne vertue For the summe comes to this that nothing shall be wanting vnto God neither for discomfiting nor for bearing away the victorie ouer his enemies Why so Because that of his righteousnesse power grace and exceeding affection towards his Church he will make armour of proofe And this we are to note with no lesse diligence then the doctrine of the former verse For albeit we confesse that God is almightie yet doth not that satisfie vs but wee will bee seeking out of other helpes Our minds are alwaies giuen to infidelitie so as they are wonderfully hampered and glued fast to outward meanes To correct this vice our Prophet sets before vs this liuely description As if he should say know ye that God hath all the safegards of your saluation readie so that nothing shall bee wanting vnto him for your deliuerance and for your returne home againe doe your enemies what they can There is no neede then why you should tremble at all Besides wee are verie easilie carried away to thinke that wee bring some of our owne vnto God And thus wee attribute part of his praise to our selues which should wholly be reserued vnto him Whereas hee clothes the Lord with vengeance and indignation as a cloke it appertaines vnto the enemies against whom God riseth vp in wrath for the zeale hee beares to his people The more then that Satan indeuors and with might and maine plots our ouerthrow the more will the zeale of the Lord of hostes bee inflamed and will arise with his admirable and omnipotent power to relieue vs. Although this worrier of mankind then and all the reprobates with him cease not day nor night how to oppose all the impediments they can to hinder our saluation yea and that they breake forth into open rage to roote vs out yet will our God scatter all their plots by his onely power Vers 18. As to make recompence as to requite the furie of the aduersaries with a recompence to his enemies hee will fully repay the Ilands HEe confirmes the conclusion of the former verse A confirmation of the former conclusion For heere hee shewes what that vengeance is wherewith hee clothed the Lord namely that he is readie to render the like vnto his enemies But the reason why the Prophet armes the Lord thus readie with indignation to execute his vengeance is to be noted to wit because the deliuerance of his Church is ioined with the ruine of the wicked It is needfull therefore that God should be armed to meete those enemies which would worke our destruction Vse Hence let vs consider how infinite that loue of God towards vs is when he beares vs such an affection as to hate those that hate vs and to protest that he will requite the furie of our aduersaries So exceedinglie doth he loue his little flock that he esteemes it more then all the world besides This is the cause then wherefore he testifies that he will repay the Ilands that is to say the nations beyond the seas farre remote from them for for the deliuerance of his people he ouerthrew such mightie Monarks as seemed inuincible Vers 19. So shall they feare the name of the Lord from the West and his glorie from the rising of the Sunne for the enemie shall come as a flood but the spirit of the Lord shall chase him away God will make the Churches deliuerance glorious in the sight of the whole world NOw hee testifies that this deliuerance shall bee so glorious and magnificent that all the world shall wonder thereat and shall speake honourably of it and afterwards being smitten with astonishment shall giue glory vnto God But it is vncertaine whether he means this of the conuersion of the Gentiles or of the terrour by which the Lord would bring downe his enemies For mine owne part I rather incline to the first exposition namely that to the vtmost parts of the earth Gods name shall be glorious and fully renowned so as the Gentiles shall not onely bee amazed but shall also vvorship and serue him in true repentance The expositors agree not about the rendring of the cause which followes But the true sense as I suppose is That the violence of the enemie shall be so great that as a flood spoiles and carries all away before is vvith the force thereof so shall he seeme to teare vp and beare avvay But the Lord will forthwith cause him to recoile and to vanish away It is an amplification then of Gods power who in an instant breakes in sunder all the terrible power and furious rage of his enemies so as their violence being turned backward it falles to nothing Quest But some may aske of what deliuerance the Prophet here speakes I answer Ans as I haue done in another place that these promises must not be restrained as they are wont to be to one deliuerance only For the Iewes referre it to the deliuerance out of Babylon and the Christians only to Christ Now I ioine them both together that so we may comprehend the whole time froÌ„ the peoples returne with that which followed vnto the comming of Christ for this prophesie was neuer fulfilled but in him neither can that which is here said agree to any other then to him only because Gods glorie was not manifested before to all the world nor the enemie so put to flight that they gathered not their forces together againe vntill Christ came and triumphed admirablie hauing obteined conquest ouer Satan sinne death Vers 20. And the redeemer shall come vnto Zion and vnto them that turne from iniquitie in Iaakob saith the Lord. HE againe confirmes that which he said before namely A second confirmâ—tion touching the redemption of the Church that the people should be deliuered and that God would be the only author of so great a benefit For this cause then he bids the people to be of good comfort in this exile in regard it should not be perpetuall afterwards he placeth the hope of their deliuerance in God only to the end their thoughts might not rest in any thing but vpon the promises Vnder the word Zion he meanes as heretofore the prisoners and banished for albeit they were scattered farre off from their countrie yet was the Temple still to remaine planted as it were in their hearts But lest the bastard children of Abraham should indifferentlie applie this vnto themselues with the heires of promise he forthwith shewes who they be to whom this deliuerance To whom this deliuerance appertaines shall come namely to such as shall be truly conuerted vnto the Lord. And yet it is very certaine
of watchmen of a Citie which the Prophet heere vseth Albeit indeed his meaning was to teach without any figure that the Church shall bee freed from all dangers in regard shee hath God for the protector of her saluation And yet respect must alwaies be had to the nature of Christs kingdome The nature of Christs kingdome here on earth For it is not maintained neither by weapons nor force of men but as it is in it selfe spirituall so is it vpheld by spirituall armour and defences The Lord then will haue his Ministers whose seruice hee will vse for the preseruation of his Church by the sword of the spirit which is the word of God Shee shall be safelie kept then not by mans helpe but by the secret and spirituall power of God And the Prophet in saying You that remember the Lord expoundeth himselfe Now howsoeuer this sentence appertaines to all the faithfull who are commanded as much as in them is to extoll the name of God in all places yet hee alludes especiallie to the Priests who being publike officers were to leade the way vnto others and to bee giuen withall their affections to the setting foorth of Gods praises Pastors must not onely feede but also defend the Lords flocke Besides the Pastors are here admonished of their duties for it is not enough to feede the Lords flocke vnlesse therewithall they defend the same against the assaults of wolues and robbers They must be vigilant then and stand day and night in their watch-tower if they meane to discharge their duties as they ought The Lord forbids them to be silent for he would haue them carefull and diligent in their places In which hee shewes what great care he hath ouer his hurch This text also witnesseth that it is a singular fauour of God when he sends faithfull Pastors amongst vs that are carefull of our saluation For we lie open to infinite dangers and are by and by inuironed with Satans nets if the Lord preserue vs not by his succours We ought therefore euermore to begge of him that hee would furnish vs with meete helpes which he knows to be necessarie for vs. Vers 7. And giue him no rest till hee repaire and vntill he set vp Ierualem the praise of the world To the dutie preaching he addes prayer HItherunto the Prophet hath discoursed touching the office and dutie of teaching But because this would not suffice without prayer were added hee exhorts the Ministers thereto For as I take it the particle him must be referred vnto God We ought therefore to be instant and to importune the Lord continually that he may be pleased to giue good successe vnto our labors which otherwise would become vnfruitfull So then whilest we shall diligently imploy our selues in preaching the word and forciblie resist and withstand the practises of Satan with all our might let vs learne therewithall foorthwith to turne our hearts towards God beseeching him by humble prayer Prayer must goe with preaching that hee would not suffer our labours to be in vaine Euen as in the beginning of the Chapter then hee referred silence vnto doctrine saying That hee vvould not hold his tongue so in this place hee referres it vnto prayers by which we obtaine some fruit from the doctrine Yea the very Angels whet on our diligence by their example to this affection of prayer For one of them as we reade in Zach. 1.12 praies with great feruencie for the restauration of the Church Till hee repaire Hence let vs gather that these are two distinct benefits first in enioying faithfull pastors which watch for the saluation of the Church secondly that the Church is restored and vpheld in her estate by their paines But God who speakes here doth properly attribute the bestowing of these benefits to himselfe as in many other places How shall they preach saith S. Paul vnlesse they bee sent Rom. 10.15 It is Gods peculiar office then to establish good pastors for otherwise no man would euer bee fit to exercise so difficult insupportable a charge 2. Cor. 2.16 Againe hee onelie sets forward the restauration of the Church by their meanes It is Gods peculiar office to establish good Pastors in his Church for their endeuours would proue vtterlie vaine and fruitlesse if the Lord gaue them not good successe Here wee see then that mens externall labours are ioyned to the efficacie of the holie Ghost For albeit the Lord himself alone begins and makes an end yet hee vseth instruments by whom hee serues his turne for the erecting building vp of his Church This admonisheth vs not to be out of hart no though we see nothing but ruines and a wofull scattering But let vs pray that the Lord would bring all confusions into a right order which he for his part hath also promised to doe Where he addes vntill he set vp Jerusalem it is as much to say As to cause the Churches beautie to appeare so as matter of ioy may proceed thence For as long as wee onelie feele Gods seueritie wee become mute and confounded but when he frees vs from trouble therewithall he reuiues vs and opens our mouthes in furnishing vs with matter of praise and thanksgiuing Vers 8. The Lord hath sworne by his right hand and by his strong arme * Or if I giue surelie I will no more giue thy corne to bee meate for thine enemies and surely the sonnes of the strangers shall not drinke thy wine for the which thou hast laboured ISaiah prosecutes the similitudes which hee vsed before The same similitudes prosecuted For in regard Christs kingdome could not otherwise bee described by reason of the shallownesse of our capacities it was requisite it should bee represented before vs vnder such borrowed speeches Euen as heretofore then hee hath promised abundance of all good things Vers 3 4. Vers 6. and secondly a faithfull gard who should carefully watch for the good estate of the elect so in this place hee promiseth peace and tranquillitie which the faithfull should quietly inioy and should neuer be disappointed thereof As if he should say Whatsoeuer thou possessedst heeretofore was exposed to pillage and to the spoile but now all things shall be secured vnto thee and thou shalt be abundantly satisfied vvith thy vvheate and vvith thy vvine In a word thy felicitie shall bee full of tranquillitie But in regard our peruersitie is such that we cannot belieue in God though he makes vs neuer so large and liberall promises therefore Isaiah brings in the Lord binding himselfe vvith an oath Why God bindes his promises with an oath for the Lord stoopes so low vnto vs as to sweare the more to reproue our distrust and obstinacie Now he sweares by himselfe because hee hath no greater to sweare by as the Apostle speakes Heb. 6.16 Now he also mentions the right hand of God that is to say his power because it was fitting for this purpose As if hee should
delightes in vs as in children and not as in men of a ripe age let vs willingly acknowledge our condition to bee such that so we may gladly accept of these consolations For doubtlesse it is a signe of Gods infinite goodnesse towards vs when he is thus pleased to support our infirmities Vers 13. As one whom his mother comforts so will I comfort you and yee shall bee comforted in Ierusalem 14. And when ye see this your heart shall reioyce and your bones shall florish like an Hearbe and the hand of the Lord shall be knowne among his seruants and his indignation against his enemies IT is wonderfull to see how long the Prophet insists vpon this renouation The first member of this verse is expounded before in vers 12. for it might seeme that he had spoken fully of it before But for as much as hee could not sufficiently expresse the great loue and affection which God beares vs nor content himselfe to haue spoken of it therefore it is that hee redoubles and repeates one and the same thing so often When he saith they shall be comforted in Ierusalem it may be expounded two waies For the meaning may bee that the faithfull shall be glad when they shall see the Church restord or the Church being restored that shee will endeuour to comfort her children The first exposition seemes more copious but we ought to haue an eie to the Prophets meaning and not to that which carries a faire shew only In the first place he makes God the author of this consolation And hath he not good cause yet notwithstanding ads in the second place that it shall be in Ierusalem by whom it was to be administred You see then that this comfort is not offered nor giuen to the prophane contemners who care not what becomes of the Church but to those who out of a true affection of godlines doe manifest themselus to be her children The verbe to see expresseth a sure experience that the faithfull should not doubt of the euent but fully imbracing this prophesie they might patiently endure for a time their mothers barrennesse He illustrates this by a similitude when he saith that their bones shuld receiue new force and vigor euen as dead hearbs waxe greene after winter Now hee speakes of the bones which become withered with sorrow as Salomon saith Prou. 17.22 as on the contrarie Ioy is wont to replenish and reuiue them Thus he notes out a vehement and an incomparable ioy and it seemes he alludes to that sorrow which had almost dried vp the bones of the faithfull in captiuitie in so much that they were become withered and like dead men The Lord therefore comforts them and promiseth that his Church shall flourish and abound in all blessings Afterwards that he might giue them better assurance hee commands them to lift vp their minds vnto God who will then manifest his succour It is added afterward that the hand of the Lord was not alwaies reuealed but remained couered for a time as if he had been vtterly carelesse of his chosen For in appearance it seemed hee had reiected them seeing Daniel and other good men were carried away captiues no lesse then Zedekias When the Sunne should shine againe vpon them then there should bee manifested such a difference betweene the godly and the wicked that his hand which before was as it were hidden should now euidently appeare because hee will no more dissemble the matter nor suffer the wicked any longer to take their full swinge but will openly shew what great care he hath ouer his Church Haue our enemies gotten the start of vs then haue they made their part the stronger so as wee seeme for a time to be forsaken and left destitute of all helpe Vse Yet let vs not faint nor be discouraged for a day vvill come wherein the Lord will reueale himselfe and will set vs free from vnder the tyraâ—nie and violence of the enemies Vers 15. For behold the Lord will come with fire and his charets like a whirlewind that he may recompence anger with wrath and his indignation with a flame of fire THe end of this description is that when the faithfull should see their miseries to serue in stead of a may game to the wicked whereat they would laugh their fill yet they should not therefore turne from the right way nor be discouraged For the Prophet meant not onely to gall the wicked who are wont to be daunted with no threatnings whatsoeuer but scorne all that is told them but he therewithall comforts the faithfull to assure them that they should be in good case being vnder Gods protection as also that they should not ioine in league with the wicked though all things fell out according to their desires Thus then it is to the faithfull especially to whom the Prophet hath respect to the end they should content themselues with Gods grace and protection But it cannot well be affirmed whether he heere comprehends the last iudgement with those temporall iudgements wherewith the wicked begin heere to be punished withall For mine owne part I nothing doubt but this iudgement is comprehended with those punishments which are onely forerunners of eternall death The Lord vvill come This beganne to take effect at that time in which the people being carried into Babylon God shewed his vengeance vpon the domestike enemies of his Church Afterward when the time of their deliuerance was accomplished then hee incountred with an outstretched arme with the prophane nations and neuer ceased to giue them diuers signes of his comming by which he shewed himselfe present to his people and came in fire to iudge his enemies Lastly wee know that he vvill come in flaming fire at the last day to reuenge himselfe vpon all the wicked 2. Thes 1.8 2. Pet. 3.7 But this place must not bee restrained to the last iudgement vnlesse we also comprehend the rest therewithall Notwithstanding hee opposeth these threatnings especially against the hypocrites as wee shall see heereafter which were among the Iewes Now these metaphors are much vsed in the Scriptures for we cannot otherwise comprehend this horrible iudgement of God vnlesse the Prophet should vse these similitudes taken from things in common vse amongst vs. The Prophets labour thereby to touch our sences to the quicke that so being mooued with the true feare of God wee should not enuie the estate of the wicked for whom so horrible and fearefull a vengeance is prepared By this we may see how fond and vnfruitfull the speculations of the Sophisters Fond speculations of Sophisters are who stand to dispute about the qualitie and sharpnesse of this fire seeing the drift of the holy Ghost is vnder these borrowed speeches to set forth the horrible iudgement of God because otherwise wee are not able to imagin nor comprehend the same And this appeares yet better by the word sword which he vseth in the next verse for there is the same reason to be
then that the Assyrian lifts vp his crests yet God declares that hee hath meanes in his hand suddenly to conuert the glorie of this King into dishonour and shame Wherefore hee heere comprehends the contempt disdaine pride and other arrogant behauiours and signes of vaine glory all which are to be seene in the proud Now he brings in God speaking for that which God pronounceth with his mouth hath greater vehemencie then if hee should haue spoken by the voyce of the Prophet From hence we are to draw a generall doctrine namely that God cannot indure the insolencie of the proud but hee must needes downe with it 1. Pet. 5.5 because hee is at perpetuall warre against them Iam. 4.6 Let vs also note that this sentence comes in by way of restraint to the end the Prophet might preuent the ouer great hastinesse of men saying that this shall come to passe after that the Lord shall haue accomplished his worke For as soone as we see a man proud wee meruaile how the Lord can suffer him But Isaiah shewes heere that God indeede suffereth this tyrant although hee proudly and fiercely exalts himselfe because hee is minded to serue his turne of him and that the time is not yet seasonable wherein the Lord should shatter the wicked too pieces but that they must wait with patience For after he hath afflicted the kingâ—ome of Iudah as bringing his owne houshold first into order he will not then be slowe nor slothfull to punish the enemie stranger as fathers who are wont either to cast away or breake the rods wherewith they haue beaten their children Hee takes the mountaine of Zion for the Church by a figure called Synecdoche to the end that by the Temple and royall Citie hee might decipher out the whole body as by the head or principall part He expresly saith all the worke We oft times hinder the Lords working by our inconsiderate hastines because wee willingly hold backe the Lord from his worke by our inconsiderate hastinesse yea many times when he hath but euen new begunne For we are wont to make such wishes against the reprobate as it is hard to restraine our impatience vnlesse God apply himselfe to our affections in punishing them by and by To abate such heate the Prophet commands that wee should let God alone and leaue the fit time free vnto himselfe when to exercise his fatherly chastisements All the worke then This word All hath gâ—eat emphasis heere is taken for a iust measure Behold here a very profitable doctrine and of great consolation We see the wicked are wonderfull proud and how they lift vp themselues audaciously against God as if they were stronger then he also how they pursue his doctrine with iniuries and slanders so as we can hardly expresse the fiercenes of their arrogancie with words Note If the Lord should agree to our will hee should runne by and by and thunder from heauen against them and vtterly roote them out God begins first with his owne But his purpose is before hee doth this to correct his Church by them For he speakes not heere of Egyptians or Assyrians but of the Iewes of Zion of the Temple his dwelling place which it pleased him to dedicate and consecrate to his honour So at this day there are diuers diseases in the Church which the Lord will purge and heale True it is that he hath alreadie begun but wee deceiue our selues if wee thinke his worke to be now perfect Hee will not cease then till he hath so tamed vs that being touched with a true feare of his name Note we submit our selues vnto him with such modestie and teachablenes as is fit Wherefore wee must not maruell if he le ts loose the bridle to Tyrants and suffreth them still to exercise their crueltie against his Church for the consolation is readie to wit hauing vsed them as his vassals to correct his people he will visit their pride and arrogancie And it is no wonder if God in smiting his chosen first do therein declare that he hath a speciall care of their saluation Iudgement then must begin at the house of God first 2. Pet. 4.17 and afterwards he proceeds on in iudgement against strangers who shall be yet more grieuouslie punished Vers 13. Because he said by the power of mine owne hand haue I done it and by my wisdome because I am wise therefore I haue remoued the borders of the people and haue spoiled their treasures and haue pulled downe the inhabitants like a valiant man THe Prophet doth againe repeat the open blasphemies which the Assyrian would disgorge for he attributes all the victories which he obteined to his wisdome and power By the strength of his hand he meanes his armed souldiers gathered out of diuers nations but withall he brags also to haue beene a valiant king and this is the custome of these vaine braggers to attribute all that to themselues which is done in their name although they in the meane while giue themselues to feasting and ease vnder the shadow Afterwards he boasts of his wisdome and warinesse as we commonly say I'ay esté bien entendu expert I haue been very discreet and expert And no doubt but he adornes his fraudes and deceits with the title of honestie wherewith yet hee had circumuented his neighbours For behold the craft and cunning of Kings and Princes euen to trouble and vex the Countrie by indirect meanes to seeke pretence of lawes to sow discords and lastlie to mingle heauen and earth together as they speake by their practises When he saith I haue remoued the borders of the people it is as much to say I haue stretched out the bounds of my gouernment and haue added other countries to mine owne so as there is no bound nor distinction As if we should say that the French King hath taken away the limits of Brittanie Burgonie Aquitaine Prouence and other regions in ioyning them to his kingdome He addes also that no treasures lay so secret and hidden which he discouered not got to himselfe as if he should say By my wisdome I haue drawne all nations round about into my nets I haue emptied their treasures and griped all that was hid into mine hands Vers 14. And mine hand hath found as a nest the riches of the people and as one gathereth egges that are left so haue I gathered all the earth and there was none to mooue the wing nor to open the mouth or to whisper HE further addes that it was no hard matter with him to ouercome Kings and lay their riches on an heape and he makes this the more plaine by a similitude Simile as if he should say If a man should seeke a nest and finde the birds gone he may take the egges away without any difficultie For if the birds sit vpon their egges as they haue a naturall affection to keepe their nests either they wil flie vpon him that
signe which God shall giue them but at his expresse commandement euen as if I should call one to come vnto mee and hee should forthwith follow me He shewes then that Babylon shall be destroyed by the Medes and Persians no otherwise then if they should yeelde obedience to the call of God For although their ambition pride and crueltie was the motiue touching themselues which prouoked them to the warre yet God fitted them thereunto without their priuitie that they might bee the executioners of his iudgement Vers 4. The noise of a multitude in the mountaines like a great people a tumultuous voice of the Kingdomes of the Nations gathered together the Lord of hostes numbreth the host of the battel HE now addes a more liuely description by which he sets the things themselues as it were before their sight because the Prophets contented not to speake only vnlesse therewithall they did euen plainely represent the things wherof they spake for words barely and coldly pronounced after a common maner moue not so much neither doe they touch mens hearts so to the quick as fuguratiue speeches doe which represent the liuely image of things It is then as if the Prophet should say You now heare a man speake but know ye that this voice shall haue such great efficacie that by the very sound thereof nations shall be moued peoples shall make a noyse and a great sound for the great multitudes of them yea they shall cast forth fearefull cries and all to bring Babylon to ruin This cry then shall haue such force and that after my death as if that which I now threaten were presentlie before your eyes By this therefore we see of how great efficacie the word of God is when all creatures both in heauen in earth yeeld obedience vnto it So much the more then ought we to be confirmed in this doctrine seeing nothing came to passe which was not foretold long time before This is the reason why he affirmes in the latter end of the verse that God will assemble diuers nations together vnder his conduct and howsoeuer they shall haue no meaning at all to execute those correctiōs which he hath ordained yet shall they do nothing but by his appointmēt euen as if some Captaine amongst vs should muster or set his souldiers in array Vers 5. They come from a farre countrey from the end of heauen euen the Lord with the * Or vessels or instrumēts weapons of his wrath to destroy the whole land HE yet more fullie confirmes that which I said erewhile to wit that the preparations of warre come not out of the earth nor by hap hazard for albeit men by their lusts raise vp those troubles which are in the world yet God hath an ouerruling hand aboue them Isaiah therefore rightlie attributes the preheminence vnto him seeing men are nothing but the weapons of his wrath Now he saith that the destroyers of the Monarchie of Babylon shall come from a farre countrie the reason is because we seldome feare any dangers vnlesse those which be very neere vnto vs. Babylon was in such wise fortified and well compassed about with so many kingdomes and prouinces which were subiect vnto it that it seemed no enemies could euer so much as approch vnto it In a word she feared no dangers at all euen as if she had been compact together and built in the cloudes In as much then as there was no danger which threatned this citie any way round about it he therefore shewes that the destruction thereof shall come from farre For although all things may seeme quiet and peaceable in our conceit hauing no controuersies at all with our neighbours yet notwithstanding God is able to cause enemies to come from the vttermost part vnder heauen Wherefore we haue no occasion to promise a secure and prosperous estate vnto our selues although we should discerne no danger neere at hand to threaten vs. If this prophesie should haue been caried to Babylon no doubt but they would haue despised it as a meere fable For let it bee granted that they would haue had some respect of the Prophets person yet would they in this their proud confidence wherewithall they were possessed haue contemned these threatnings as vaine and friuolous An example whereof wee haue readie at hand for wee at this day speake of the Turke in our Sermons yet euery one thinks they be idle tales because we thinke they are very farre off notwithstanding wee see how much ground he hath gotten in a small time in ouerrunning those which were farre remote from him and were more mightie then he The sottishnes of men is so great that they can not be awakened vnlesse they be beaten vpon till they may feele the blowes Let vs therefore set the Babylonians before vs as an example to teach vs wisdome that so we may scare the threatnings which the Prophets denounce in their Sermons betimes lest we be ouertaken with the reprobates who trusting to their tranquillitie are so astonished when the hand of God appeares and smites them that they are vtterly vnable to stand but rather fall downe senselesse and amazed Whereas he puts the whole land for Babylon he hath respect to the largenesse of the kingdome that they might not thinke to preuent the assaults of the enemies by meanes of the prouinces wherewith they were inuironed on euery side yea notwithstanding that he shewes the calamitie shall be such that it shall not only come in one way vpon them but shall be as a deluge ouerspreading a great part of the world Moreouer the Medes and Persians are here called instruments or vessels of the wrath of the Lord in a contrarie sense to that which the reprobates are so called by S. Paul Rom. 9.22 For there the Apostle opposeth the vessels of wrath to the vessels of mercie and teacheth that the free grace of God shines in the elect and his iust and seuere iudgement in the reprobate But the Prophets meaning is that the Medes and Persians are as darts in Gods hand of whom he serues his turne to execute his wrath and vengeance Vers 6. Howle you for the day of the Lord is at hand it shall come as a destroyer from the * Or of the strong or destruction of the destroyer Almightie HE followes the matter still and commands the Babylonians to howle not that he directs his speech to them as if he were in hope that it should profit them but in shewing what effect it should haue hee intermingles this maner of speech with great vehemencie He speakes of the day of the Lord after the vsuall phrase of the scripture because that when the Lord deferres his iudgements it seemes he ceaseth from performing of his office euen as Iudges do when they go not vp into their Iudgement seates Let vs then obserue this language well the reason is Doctrine we would willinglie subiect the Lord to our fancies that so he might by and by pronounce
Daniel himselfe who was there present saith Dan. 6.1 that the citie was taken only Dan. 5.30 This is the cause why some expositors haue beene driuen to referre euery thing which is said here of Babylon to all reprobates Ans but therein they haue wrested the text for the Prophet by and by after speakes of the Medes and Persians Moreouer the threatnings which wil orderlie follow hereafter touching the Moabites Tyrians Egyptians and other nations doe sufficientlie shew that this prophesie is properlie against the Chaldeans whom the Prophet placeth in the first rank not that their destruction was so neere at hand as was the destruction of the rest but because the Church had no greater nor more dangerous enemies then they And wee must obserue that Isaiah spake not this whilst the Monarchie of Nineue florished but whatsoeuer he foretold against the profane nations in the whole course of his ministrie is put all vpon one heape as it were Thus then the order of time was not kept but the likenes of things was the cause why they haue put all these prophesies in one For whence is it that Isaiah makes no mention of Nineue seeing hee afterward sheweth that the Assyrians only were they which molested the Iewes with whom the Babylonians were in league but in regard that he speakes not of the histories of his time till he comes to the three and twentie Chapter but only prophesieth of the iudgements of God which came to passe after his death Now when he declares that Babylon shall be destroyed vtterlie it is certaine he speakes not of one destruction barely but vnder it comprehends the full ruin thereof which followed long time after the first For Babylon florished yea after the Persians had subdued it and kept the name and dignitie of a thrice renoumed citie And howsoeuer it be true that another citie was built called Ctesiphon that part of the glorie and riches of Babylon might be taken away yet notwithstanding the commoditie of the place the sumptuous buildings and fortresses of the citie caused that the dignitie royall excepted she was in nothing inferior to the head citie of Persia Yea after the death of Alexander the Great when Seleucia was built neere vnto it yet could it not staine the name and reputation of this so ancient a citie From hence then we gather that the things which are heere spoken can not be restrained to one time And yet is it not without cause that the Prophet threatens them so sharplie seeing the change of their empire was the beginning of diuers calamities which followed thereupon afterwards The change of Babels Empire the beginning of future calamities So that howsoeuer all the people were not slaine yet notwithstanding in regard the citie was forciblie assailed and taken by a sodaine assault and that by night when all the kings court were drowned in drunkennes it could not be but the Medes and Persians hewed all those in pieces which they met withall and therefore we need not doubt but the most valiant of the enemies made many slaughters before they receiued all the people to their mercie For will any man doubt but that this proud nation was dishonorablie handled by these barbarous conquerors seeing it was vnpossible to subdue them by any other meanes Now after that Babylon was by little and little brought vnder shee by and by after changed her king and after she had been a while vnder the gouerment of Alexander the Macedonian Alexander the Macedonian Seleucus Bâ—bel brought to ruin at last she sodainly fâ—ll into the hands of Seleucus who indeuored by all meanes to abate the greatnes of it till at the last it was brought vtterlie to ruine And thus whilst God suffered her to stand she serued as a deformed and shamefull spectacle that the accomplishment of this prophesie might be the more excellent and certaine and therefore our Prophet rightlie affirmes that the wrath of God shall not be appeased vntill this den of theeues shal be wholly brought to nought As touching the words some of the expositors take Enosh which we haue translated man for a warlike and noble man and Adam which wee haue expounded person for all handicrafts men But in as much as the Etymologie agrees not well herewith I doe not thinke the Prophet meant so I am rather of opinion that it is a repetition of words which is common with the Hebrewes Others take the word Ophir which I according to diuers expositours haue translated pure gold for a precious stone but we gather from many places of the Scripture that it signifies very pure and tried gold Vers 13. Therefore I will shake the heauens and the earth shall remoue out of her place in the wrath of the Lord of hostes and in the dâ—â— of his fierce anger THis is an other figure which serues for an amplification For God cannot repeate this doctrine too often The reason is not onely to astonish the infidels but also to bring consolation to the good who are often times disquieted when the wicked are at their ease and haue all things at their desire which Dauid confesseth when he saith I haue cleansed mine heart in vaine and washed mine hands in innocencie Psal 73.13 These liuely images then are for good cause thus painted out before our eyes to shew vs plainly the destruction of the wicked And therefore it is as if Isaiah should say Were it so that the verie heauens had neede to be shaken for the bringing downe and the rooting out of infidels euen that should be done For they thinke themselues out of all danger and so deepely rooted in the earth as if it were impossible to plucke them vp but the Prophet shewes that they greatly deceiue themselues because the Lord will rather shake the heauen and the earth also then that they should not come tumbling downe from their greatnesse whereunto they are mounted vp aloft Whence it followes that although the world presents a thousand leaning stockes vnto vs as well high as loâ—e yet notwithstanding there shall be no stedfastnesse in any of them vnlesse God therewithall be mercifull vnto vs. And if this appeares in particular iudgements how much more will it appeare in that generall iudgement when Christ shall ascend into the iudiciall throne of his maiestie to pronounce sentence of condemnation against all the wicked Vers 14. And it shall be as a chased Doe and as a sheepe that no man taketh vp euery man shall turne to his owne people and flee each one to his owne land HEe declares that outward succours shall profit the Babylonians nothing at all and by these similitudes shewes with what feare the souldiers shall be seazed Now Babel did not onely strengthen her selfe with the men of warre of her owne Countrie but she had strangers also vnder her pay He saith they shall all resemble little Fawnes or Does which are very timerous beasts and to scattered sheepe so as they shall retire
hands of her enemies Hee iustly mockes then at their vaine and foolish confidence in regard that being puffed vp with their intollerable pride they thought themselues inuincible and out of all danger But it seemes contrarie to the modestie of the faithfull to mocke at the miserie of others a man would thinke they should rather haue compassion on them To scorne the wicked is not against modestie when our zeale is ordered therein accoâ—ding to the equity of Gods iudgements Psal 2.4 But this is not against modâ—stie when our zeale is ordered according to the equitie of Gods iudgement for by humane affection we may bewaile the miserie of those who perish through their owne folly and yet theâ—ewithall despise their pride and furie And euen as the Lord exalts himself against them scorning their beastlinesse so also hee doth in this place command vs which loue and desiâ—e his glory to contemne them not after a proud and insulting maner but as magnifying and extolling his goodnesse and power By this example then it is lawfull for vs to scoffe at Gods enemies when they are ouerthrowne and abased as at Antichrist whose power wee daily see to decay by little and little The word Madheuah which is put in the end of the verse may be translated gilt or of gold but because this word is conioyned with tyrant or exactor it is very like the Prophet speakes of the couetousnesse and insatiable desire of gold which the Babylonians thirsted after For it often comes to passe that how much the more great Empires Commonwealths and nations haue of riches so much the more doe they burne with lust of increasing and hauing Vers 5. The Lord hath broken the rod of the wicked and the scepter of the rulers 6. Which smote the people in anger with a continuall plague and ruled the Nations in wrath if any were persecuted he did not let HE now answers to the former interrogation and would not that the faithfull should any way doubt of the euent thereof but rather that they should stand astonied at such admirable workes of God For the interrogation serued to awaken vp their mindeâ— to the greater attention It is as much then as if he should haue said It came not to passe by chance or by any blinde passion of fortune that you were not still oppressed vnder a continuall bondage but you are wholly to attribute it to the prouidence of God who brake so sore a yoke of seruitude from off your neckes Now the wicked are at their wits end when they see such workes and stand amazed because they see not the reason of them but the faithfull know that this ought to bee attributed vnto God Let vs learne then to admire the workes of the Lord and let vs bee stricken with such an astonishment that we may acknowledge him to bee the author of them and let vs not in any wise passe lightly ouer the least of them Gods worâ—â— ought diligently to bee obserued but especially in the redemption of his Church but especially then when he manifâ—sts his power in the redemption of his Chuâ—ch when by his admirable strength he redeemes any one of vs from vnder the seruitude of the diuell the tyranny of Antichrist and from eternall death For these are no common workes and therefore wee may not in any sort attribute the same to the power of man or to any other causes whatsoeuer Hee ioynes the scepter of the rulers to the staffe of the wicked shewing by this repetition that an vniust tyranny cannot be established by a power imperial in any sort whatsoeuer Then by and by after he more cleerly shewes that the Monarchy of the Babylonians shall be abolished because it was vniust and tyrannicall and saith that the people were smitten with an incurable wound and extremely afflicted because they ouerflowed in all excessiue dissolutions By this we are admonished that howsoeuer God may seeme to winke at the tyranny of the wicked for a time yet that he will spare them neuer the more for all that in the latter end for they shall be destroyed euen as we know Babylon was because the Lord is iust and continues alwayes like himselfe Vers 7. The whole world is at rest and is quiet they sing for ioy 8. Also the firre trees reioyced of thee and the cedars of Lebanon saying since thou art laid downe no hewer came vp against vs. HEere he shewes how Tyrants are hatefull to all the world Tyrants hatefull to all the world for they are no sooner dead or destroyed but all leape for ioy shewing what affection they caried towards them which for feare before they dissembled Then shall you see men vtter forth their discontentments and hatreds and not men only discouer their ioy but euen the dumb creatures also as the Prophet addes afterwards speaking of the firre trees and cedars by way of amplification for as all things are ouerturned and peruerted by tyranny so also it being abolished it seemes all things are put into their perfect estate againe Now to the end the speech might haue the greater vehemencie he addes a figure called Prosopopeia by which he brings in trees speaking and reioycing that they shall stand quietlie now this tyrant is dead So then the Prophets drift is to shew that the heauenly Iudge can not indure tyrants alwayes to vsurp God will not alwayes suffer Tyrants to vsurp whom all the world detests hates Whence we may gather that albeit men be silent and dare not open their lips whilst tyrants beare sway yet the Lord notwithstanding heares their secret grones and complaints Let vs not wonder then if tyrants be cut off by such admirable meanes for it is necessarie that God who is priuie to all the outrages which they commit should fauour and assist the innocent Vers 9. Hell beneath is moued for thee to meete thee at thy comming raising vp the dead for thee euen all the princes of the earth and hath raised from their thrones all the kings of the nations EVen as before he attributed gladnes to Trees so now also by the same maner of speaking hee attributes speech to the dead For he brings them as it were out of their graues to the end they should deride the pride of this tyrant and all the words following are nothing else in a maner but most pleasant taunts and flouts For when great kings approch neere a place people tremble they go before and receiue them with great pomp and preperations so Isaiah faines that the dead shall goe before this tyrant who after his death shall descend into his sepulchre that they may do him homage but yet such as to him appertaineth Which is as much as if he should say His death shall not only be acceptable to the liuing but to the dead also so as they shal receiue him honorablie according to his deserts Vers 10. All they shall cry and say vnto thee Art thou become weake also as
herb THe Prophet amplifies this desolation by a kind of excessiue speech He saith The grasse shall wither which falles out when God depriues a land of all helps Also that the waters shall be dried vp for it is very likely they were exceedinglie necessarie for this quarter which was drie for such countries as those bring forth nothing vnlesse they be watered But howsoeuer this be an excessiue speech yet it conteines nothing but that which is most true for he passed not his bounds but was faine to lay forth these things in the more words because of the peoples dulnesse to the end they might know that this land beeing depriued of Gods blessing should become a desert deformed and void of all beautie Vers 7. Therefore what euery man hath left and their substance shall they beare to the brooke of the willowes THat which euery one hath reserued signifies the same which we vsually say that which is left or spared For his meaning is to speake of riches reserued thereby shewing what happens ordinarily in those countries which the enemies inuade to wit euery one labors to transport his goods to an other place and to lay them vp safe there that so they may fetch them home afterwards Now he saith that these shall haue no fortresse nor refuge to put their goods in safetie so as they shall bee constrained to hide them amongst the willowes See here an extreme miserie when wee can finde no place of refuge to safegard and keepe that which wee haue gotten with great labour from being a spoile to the enemies It is very likely that these willowes stood in some secret and close place remote from others Some expound this of the enemies which bring the riches which they haue pilled to the riuer to part the pray among themselues Vers 8. For the cry went round about the borders of Moab and the houling thereof vnto Eglaim and the skriking thereof vnto Beer-Elim THe Hebrew particle Ci was added for ornament His meaning is that all the quarters of this Country shall be filled with cries and lamentations in euery corner because this destruction shall reach from one end to another To the cry he addes a skriking or double houling to expresse the execesse of dolour it being the maner of desperate persons to become vtterly desolate and to bee resolued into teares Vers 9. Because the waters of Dimon shall be full of blood and I will * Or increasings bring more vpon Dimon euen lions vpon him that escapeth Moab and to the remnant of the land HEe not onely describes here the dolour houling flight and trembling or the couetousnesse of the enemies in raking together of riches but the slaughter of men which must needes be fearefull when the great and renowned riuers as Dimon was were filled with blood By increasings hee meanes that the Lord in whose person hee speakes will augment the murthers so as the dead bodies shall be piled one vpon another and there shall be no end thereof till they be all put to the sword Now howsoeuer the aduersaries were cruell in this destruction yet the Lord passed not measure for all that because hee iustly punished the inhumanitie which the Moabites vniustly exercised ouer the Iewes vpon whom they ought to haue had compassion It was iust then for them to beare the same punishment which they had laid vpon others Which are escaped These are also the increasings whereof he spake or at least part of them For behold the highest pitch of all these calamities that if any indeuoured to saue himselfe in battel from out of the hands of his enemies hee should meete with lions and cruell beasts which should deuoure him And this is the true meaning of the Prophet if we narrowly weigh the whole context He meant to expresse this discomfiture and the miserie thereof in liuely colours by shewing that the small remnant which shall escape the slaughter shall fall into the pawes of the lion because the hand of the Lord doth so pursue the wicked that they can no way escape if they passe one danger they by and by fall into another But withall let vs remember that the Prophet speakes these things for the consolation of the faithfull that they might fortifie themselues by some promises against the cruelty of the enemies who in the end should be cut off and should finde no refuge at all in their gods fortresses or lurking holes neither should their flight any thing at all auaile them THE XVI CHAPTER Vers 1. Send yee a lamb to the ruler of the world from the rocke of the wildernesse vnto the mountain of the daughter Zion HEere the Prophet insults ouer the Moabites for that they knew not God whilest they had time but boldly expected his punishing hand till at length they were destroyed by it In this place then there is a condemning of too late a repentance when men cannot be brought to amendment by any admonitions whatsoeuer but harden their faces against God In a word this kind of exhortation hath place when the disease is become incurable Now wee must diligently obserue the words because both Hebrewes and Christians interpret this place amisse St. Ierome Saint Ierome expounds it of Iesus Christ because he descended from the Moabites of whom Ruth came Ruth 1.4 Matth. 1.5 and the most part of Christian expositours follow him As if the Prophet should say Lord although so seuere a iudgement be prepared for the Moabites yet thou wilt not vtterly destroy them Why Because they must send vs the Lambe which is the ruler of the world But as this exposition hath no ground so needes it not to be refuted As touching the Hebrewes they thinke this was spoken in regard that the Moabites who seeing the Iewes to haue ill successe ceassed to pay them the tribute which they ought and Isaiah hauing prophecied the restauration of the Kingdome of Iudah they thinke that therewithall hee exhorts the Moabites to acknowledge their King And so would haue this a royall edict to correct their disobedience as if hee should say Send the tribute which you owe. But wee reade not in any place that the Moabites were subiect or tributaries to the Iewes neither is there so much as any probable coniecture of it Wheras they alleage the history of the Kings they are mistaken for it is there spoken to the king of Israel Ahab and Samaria are there expresly named 2. King 3.5 6 and we know that the Samaritans bare a deadly hatred against the Iewes The true senâ—e of this place I content my selfe then in the first exposition which I haue touched as being the truest and most naturall because the Prophets meaning is to condemne the Moabites for not repenting in time and therefore should now seek reconciliation in vaine which before to their great vtilitie they might easily haue obtained Thus the word send must be taken by way of deriding as if he should say You may now send
happinesse vnto vs Rom. 8.28 Now Isaiah shewes that this shall not come to passe by meanes of men but by the grace of God which is the onely builder of this throne Wherefore to him onely must we attribute this mercie and acknowledge that it is of his free goodnesse that he hath established this sacred throne in the middest of vs. Now the Prophet confirmes it very well in saying that the cause must be sought no where else but in the meere mercie of God This is a grounded trueth for God was not mooued thereto by the worthinesse of any merits alas they were of no value to set vp that throne againe which was fallen downe by the sinne and iniquitie of the people but seeing those whom he had adopted had vndone themselues he meant to shew a token of his infinite bountie in their restauration Shall sit vpon it in stedfastnesse There is almost no one word here which hath not his weight so as this verse is worthy to be continually remembred I grant indeede there is an allusion heere in the word Tabernacle 1. Sam. 16.11.12 2. Sam. 7.2 as some doe expound it to wit that he was as a common person before he was called to sit in the royall throne For the Prophet meant to decipher out a liuely image of the Church which is farre vnlike the thrones of kings and princes neither shines it with gold siluer or precious stones as they doe Now howsoeuer he proposed the spirituall kingdome of Christ vnder a base and abiect resemblance yet he therewithall admonisheth that it shall beâ— prepared and set vp among men in the earth For if it had been onely said that the throne of Christ should be set vp it might haue been demaunded whether his seate should be set vp in heauen or in earth But when he saith in the Tabernacle of Dauid he shewes that he reignes not onely among Angels but among men also lest wee should imagine he were not to be found vnlesse we ascend vp into heauen The wicked laugh at this taking all that we say of the kingdome of Iesus Christ but for a fable as if it were a fancie forged in our owne braine For they must behold that wee tell them of with their eyes Vnlesse the wicked see yâ— with their eies which is told them they will beleeue nothing also it must agree to their senses as for vs we ought in no wise to conceiue any thing carnally of him but to content our selues with his power and vertue In stedfastnesse The word Emeth signifies all stedfastnesse whatsoeuer and trueth Here the Prophet meanes that the kingdome of Christ shall be firme and stable as Daniel also hath witnessed Dan. 2.44 and 7.14 Likewise the Euangelist Luke Of his kingdome saith he shall be none end Luke 1.33 Wherein it differs from the common condition of other kingdomes Christs Kingdome differs from the common condition of other Kingdoms which often fall and tumble downe by their owne weight be it that the foundations of them bee riches and other great commodities alas their stedfastnesse differs very little from vanishing shadowes But howsoeuer the kingdome of Christ seeme to totter now and then yet Isaiah tels vs that it shall stand for euer Christs Kingdome may now and then seeme to totter but it shall euer stand stedfast because God vpholds it because God vpholds it with his hand We must therefore arme our selues with these testimonies against the temptations which shal happen when Christs kingdome is assailed with many and mighty enemies so as a man would imagine it would fall to ruine forthwith Let the world deuise what it can then yea let hell it selfe cast forth flashes of flaming fire yet must we sticke fast to this promise Who shall iudge I take the word â—â—ophet for Gouernour as if he should say there shall be one that shall gouerne we often see a magnificent throne and yet no man fits on it and it will ordinarilie fall out that kings shall be either idols or beasts who haue neither iudgment wisedome nor any discretion in them But heere he saith that he which shall sit in this throne wil performe the office of a good gouernour which is added to the end we may know that Christ will be our protector in deed for the iudgement which is attributed to him is nothing else but the safe custodie vnder which he hath receiued vs and which none can wring from him neither will he let the wicked remaine vnpunished when they haue offred vs violence if so be that with a meeke and quiet spirit we will put our selues vnder his protection By the word hasten the Prophet sheweth that Christ will take vengeance quicklie and speedilie of our afflictions We must set Christs speedines in comming to our rescue against our impatiencie which we ought to oppose to our impatieÌ„cie because it seemes to vs that he is too slow in succoring vs. But when we shall be so ouerswayed by our passions let vs thinke surely this comes to passe because we giue not place to his prouidence Although then that he tarrie according to the sense of the flesh Although Christ seeme to tarrie long in our sense yet he knows what time is fittest to help vs. yet doth he alwaies moderate his iudgements after a most excellent order according as he knowes the seasons best for vs. For this cause then let vs quietlie wait his good pleasure Vers 6. We haue heard of the pride of Moab he is very proud euen his pride and his arrogancie and his * Or insolencie indignation but his lies * Or shal not be approued or shall not take effect shall not be so THe Prophet addes this sentence by way of preueÌ„tion For that which he had promised touching the restauration of the royall throne seemed incredible neither could they perswade themselues that the Moabites could be destroyed seeing they florished at that time with abundance of riches as also in strength and power of men who for this cause being puffed vp with prosperitie became exceeding proud Adde also that their malapertnes wherewith they insulted ouer the poore Iewes was vnto them like a sore and hard engin to breake and bruise their hearts The Prophet that he might preuent this temptation tels them that the brags of the Moabites are well enough knowne but yet their pride shall not hinder the Lord from punishing of them because there is neither force riches nor multitude that is able to resist him Isaiah then speakes as of a thing commonlie knowne to wit that the Moabites were become so extreame proude that they feared nothing it being in deed the vsuall fashion of those that abound in wealth and power to insult malapertlie ouer God and men But how great soeuer their arrogancie is the Lord will easily pull it downe His insolencie The word Eurah for the most part signifies indignation but the circumstance of this place seemes to require
can allow of nothing but that which he hath consecrated by his word for God cannot allow any thing but that which is consecrated by his word Vers 9. In that day shall the Cities of their strength be as the forsaking of boughes and branches which they did forsake because of the children of Israel and there shall be desolation HE goes on still with that which he began to speake of touching the destruction of the inhabitants of the land Now because the Israelites thought themselues safe in regard of their bulwarks and strong Cities he threatens that this shall stand them in no more stead than if the enemies walked thorow desert places Whereas some thinke that Choresh and Aztâ—bath are the proper names of Cities it is farre fetched I rather vnderstand it that he speakes here of thornie or vntilled places as if he should say Your defence of wals and ditches shall serue you to no more purpose then if you dwelt among thornes and bushes I make no doubt but the particle Asher stands here for a note of similitude and therefore I haue translated it Aâ—â— so that the Prophet should say all with a breath as it were that the people shall now be scattered by a fearefull flight euen as God once draue out the Cananites before them Those which make this particle a relatiue are constrained to supply something and to breake off the course of the speech But the Prophet puts them in minde of an ancient example to the end the Israelites might perceiue how vaine and deceiueable that defence is which is opposed against the hand of God It is a very grieuous reproch for the Israelites considered not that God had giuen them this land to inherit to the end they should obey him that he had therefore driuen the enemies out of it to put them in possession they had therefore made themselues vnworthy of so great bountie by their owne vnthankfulnesse Being then depriued of such a mercy they iustly felt the difference betweene the present euils and the former benefits which they once inioyed This text will be the easier to vnderstand out of Moses whom the Prophets often follow for in the promises he saith thus in expresse termes One of you shall chase a thousand and contrariwise in the threatings A thousaÌ„d of you shal be chased by one Leu. 26.8 Deut. 32.30 Iosh 13.10 Euen as he had then so astonished the Cananites that they fled by and by before the Israelites so also did hee punish the vnthankfulnesse of the people by leauing them without power to resist Thus the Lord manifested his power two waies first in driuing out the Cananites secondly in taking vengeance vpon his people The Prophet then in calling this ancient benefit to mind doth therewithall vpbraid this vnthankfull and forgetfull people with their disloyaltie that so they might acknowledge their chastisement to be iustly inflicted vpon them as also that it was from Gods own hand that they were thus afflicted by their enemies to whom in times past themselues were a terrour and astonishment Vers 10. Because thou hast forgotten the God of thy saluation and hast not remembred the * Or rocke God of thy strength therefore shalt thou set pleasant plants and shalt graffe strange vine branches HE shewes the cause why God handled the ten Tribes so seuerely lest they should complaine that they suffered wrongfully or were hardly dealt with To be short his meaning is to say that all these afflictions are come vpon them because they haue wickedly contemned God For their vnthankfulnes was too too vile and altogether vnexcusable that hauing receiued so many benefits they shold now prostitute their hopes by resting vpon the helpe of idols and profane nations as if they had neuer tasted the bountie of God in any thing Indeed none of the vnbeleeuers being called to iudgement shall be able to excuse themselues for not offering wrong to God in runnning after creatures But the case was far otherwise with the Israelites to whom God had manifested himselfe in such wise that they ought to haue rested in his fauour alone and to haue reiected al the corruptions that reigned in the world Iustly then are they condemned of ingraâ—itude in that they buried the matter of true confidence in forgetfulnesse And to speake the truth after God hath once caused vs to taste the sweetnesse of his fatherly goodnesse if it take deepe roote in our hearts indeed in cannot possibly come to passe that we should finally set our hearts vpon the inordinate loue of creatures Whence it followes that those are very ingratefull which trot hither and thither not contenting themselues with God alone for by this means they set nought by his inestimable bounty Therefore it is that the Prophet expresly calles him the God of saluation and the rocke of strength The word Tsur signifies both the one and the other for it was a most prodigious thing not to hold themselues faithfull vnto God who had so oftentimes deliuered them and that as it were by an outstretched arme The sinne Whereas hee addes And hast noâ— remembred it serues for amplification because he closely taxeth them of wicked forgetfulnesse in not considering how many fauours God had shewed them before The punishment Thou shalt plant Now followes the punishment lest they should imagine this their vnthankefulnesse should scape scot-free to wit because they had forsaken the fountaine of all good things For albeit they should take care how to liue yet should they be consumed by penurie and famine because the enemie shall spoile and waste whatsoeuer they haue gotten by their industrie This place is taken out of Moseâ— for this curse among others is there pronounced Deut. 28.30.39 Whence we may see The Prophets are the true expositours of the Law that the Prophets borrowed many things out of Moses and are the true expositours of the Law as I haue often shewed He speakes of pleasant vines and of branches brought from farre because the greatnes of the losse should augment their sorrow Vers 11. In the day shalt thou make thy plant to grow and in the morning shalt thou make thy seede to florish but the haruest shall be gone in the day of possession and there shall bee desperaâ—â— sorrow THou shalt make to grow He signifies a continuall husbandry imployed about planting and sowing Yet may we vnderstand it of the successe that comes of it as if a vine newly planted should immediately bring forth wine This agrees with that which is presently added where the morning is taken for the day and thus it seemes he should speake of a sudden ripening vnlesse any had rather refer it to diligence because they were busie at worke by breake of day There is some ambiguitie in the words for some turne it Thâ— branch shall be gone in the day of affliction But seeing the word Chalah signifies Heritage it should signifie properly as I thinke in this place a gathering together
of Egypt Behold the Lord rideth vpon a swift cloud and shall come into Egypt and the idols of Egypt shall be moued at his presence and the heart of Egypt shall melt in the middest of her THE burden of Egypt Heere the Prophet prophecieth against Egypt because she was the refuge vnto which the Iewes fled as soon as they saw any danger neere For hauing forsaken the Lord The reason why this burden is pronounced against Egypt in whom they should haue reposed all their helpe they looked for no succour at all vnlesse they had it from the Egyptians And therefore it behoued that this Nation also should be brought low so as there should no riches nor strength remaine any longer in it to deceiue the Iewes withall who as long as Egypt flourished because it was well peopled and furnished with all prouisions contemned the Lord or at the least made verie slight reckoning of his promises There was a twofold euill then in this matter first that whereas they should haue rested vpon God onely they were puffed vp with this vaine confidence in Egypt secondly in that the Lord no sooner visited them with his rods but they by and by fortified themselues with the power of the Egyptians against the same as if they had beene able to ouercome his iudgements by setting the arme of flesh against them whereas they ought rather to haue taken occasion by them to haue turned wholly vnto God But the Prophet wil handle this matter more largely hereafter in the 30. and 31. Chapters Behold the Lord rideth This maner of speech is found in other places of the Scripture as in the 104. Psalme verse 3. but onely in generall But Isaiah applies it heere vnto this prophecie because the Egyptians thought themselues so well fenced on euery side that God could no way finde a gap open to enter into their Country Hee derideth this their foolish ouerweening then and against that sets the high and mighty power of God who is borne or carried vpon a swift cloud by means whereof he will easily enter in vpon them neither shall any of their fortresses or bulwarks be able to keepe them out Now because the riches of Egypt had not onely bewitched the Iewes but their false religion also therefore the Prophet doth in like manner taxe their sottishnesse in this behalfe because God would make all their helpe which they looked for from idols to vanish and come to nought also I forbeare to spend time in shewing the vanitie of their childish conceits which some haue dreamed of touching the idols of Egypt to wit that Christ made them fall downe when he fled thither in his infancie for it deserues no refutation at all Yet haue they abused this place to proue this goodly fiction as also many places more like vnto it and yet the Prophet meant no such matter For hee speakes of that discomfiture which the Assyrians gaue the Egyptians shewing how it ought to be attributed vnto God and not vnto fortune as profane men are wont to doe Hee shewes then that this is a iudgement of God by whose hand all things that fall out in heauen and in earth are guided and gouerned Now he telles them that their idols shall fall that is to say that they shall profit the Egyptians nothing at all although they put their confidence in them thought to be in safetie vnder their protection For it is not to be imagined how much this people was addicted vnto superstition The Egyptians grosse idolaters insomuch as they worshipped cats oxen crocodiles yea onions and all kindes of plants So as there was nothing to which they attributed not some diuinitie His meaning is to say then that the power of all these false gods which the Egyptians had taken for their patrons shall fall to the ground Hauing therefore shewed that the Egyptians doe rest in vaine vpon their superstitions hee therewithall also beates downe the proud imaginations which they had conceiued in regard of their earthly powers By the word heart he means the magnanimitie which should quaile at the length euen in the most valiant amongst them so as as they should not dare to enterprise any thing although they had all the furniture they could desire Thus he shewes that they shall make warre against God who will so weaken their hearts within them that they shall wax cowards when the time comes that they must enter battel with ther enemies Neither doth he say that they shall be terrified onely but he addes that it shall be in the mid â—est of all the Kingdome where was the safest quietest abiding because they were there far enough off from all assaults of the enemies The faithfull had good occasion to consider well of this when the Egyptians were at war and wee also ought to behold the same in all mutations of Kingdomes which proceedes from no other cause then the hand of God If the hearts of those who are otherwise warlike persons and haue made great proofe of their valour doe faile them if their forces bee also feebled all must bee attributed to the iust vengeance of God Vers 2. And I will set the Egyptians against the Egyptians so euerie one shall fight against his brother and euery one against his neighbour Citie against Citie and Kingdome against Kingdome HE here describes in a more speciall manner with what calamitie God was determined to smite the Egyptians In saying Ciuil dissensions the worst calamitie that can befall a Common-wealth that he wil set the Egyptians together by the eares he meanes such ciuil dissensions which cause those to bee rent in sunder which ought to defend one another which is the most hurtfull mischiefe that can befall any Citie or people Now it was needfull the Iewes should be perswaded that God in whose hands the hearts of all men are could make the Egyptians to bee inflamed with hatred one against another by a secret instinct whereby they might bee brought to destroy themselues although they were more mightie then their enemies abroad Ciuill dissensions fall not out by chance but Gods prouidence Hence wee learne that the people neuer fall to be mutinous but the Lord sets them on to fight and make warre one with another as if a man should gather a companie of Fencers together into the market place For hee sets them agog to fight and driues them forward to hurt yea euen to kill one another So then euen as wee are to attribute it vnto God when there is friendship and loue among Citizens so also ought we to attribute it to his vengeance when one of them riseth vp against another killing and murdering one another Now by way of amplification he addes that which is yet more horrible and prodigious to wit that those who are knit together by parentage shall band themselues to destroy each other If men be worse then beasts wheÌ„ in forgetting they are created of one and the same nature
with his own mouth may also answer and by good right say that he is their God This priuiledge is indifferently granted both to the Egyptians and Assyrians But although the Prophet meant to make these strangers companions with the Iewes which were the houshold-people of God yet he distinguisheth their degrees by speciall markes For in calling the Egyptians Gods people he meanes that they are partakers of that honour which God vouchsafed onely to the Iewes He adornes the Assyrians with the proper title giuen to the Church saying that they are the worke of his hands The Church as we haue said elsewhere is called the worke or workemanship of God Eph. 2.10 because the faithfull are reformed by the spirit of regeneration to the end they may beare the image of God Thus by the worke of the hands meanes not our creation The meaning of this phrase The worke of mine hands If our new birth be the workmanship of God ought we to attribute any thing to our selues as we are made men but regeneration as wee are created vnto newnesse of life that so being separated from the world wee may bee made new creatures Whence wee perceiue that in the matter of our new life we ought to attribute nothing vnto our selues because wee are altogether the workmanship of God But when the Prophet speakes of Israel he adornes him with his preheminence to wit that he is the heritage of God to the end hee might still retaine the right and honour of the first borne among his new brethren For this word heritage hath a greater emphasis in it then we thinke commonly of For questionlesse that same couenant which God made fiâ—st with them gaue them such a priuiledge as could not be disanulled by their vnthankfulnesse because the gifts callings of God are without repentance as Saint Paul teacheth Rom. 11.29 Ephes 2.12 Which shewes that they are the first borne in Gods house The Iewes Howsoeuer then that the grace of God bee now shed forth and spread abroad further of yet cease they not to hold the first degreâ— not by their merit but by the stedfastnesse of the promise THE XX. CHAPTER Vers 1. In the yeere that Tartan came to Ashdod when Sargon King of Ashur sent him and had fought against Ashdod and taken it IN the former Chapter Isaiah prophesied of that calamitie threatned against the Egyptians therewithall promising them Gods mercie now repeating againe the same argument hee shewes that Israell shall be confounded by this chastisement of Egypt because they put their confidence in them He also ioines the Ethiopians with him Whence we may coniecture that the Ethiopians were ioined in league with the Egyptians which I haue touched heretofore and shall touch it again in the 37. Chapter First The time of this prophecie we are to note the time of this prophesie for necessitie did presse the Iewes in such wise then that they were constreined to seeke help of other nations 2. King 18. â—7 The holie historie witnesseth that Tartan was one of the Captaines of Senacherib for which cause we must needs acknowledge that this Sargon was Senacherib who as wee may see by this place had two names We are likewise to consider in what case the state of Israel was for the ten Tribes had been led away captiue and it seemed that the kingdome of Iudah was vtterlie wasted in regard the whole Countrie was almost conquered Ierusalem excepted which was besieged by Rabsache Tartan on the other side laid siege against Ashdod Tartan Rabsaris and Rabsache 2 King 18.13 17. Now in the 17. verse of the 18. Chapter there are three Captaines named whence wee rightlie collect that Sennacheribs camp at that time was diuided into three parts that so at one instant all being amazed and troubled and some put to their shifts the rest might haue no opportunitie to aid and succour one another The Iewes therefore had no other refuge but to seeke for help of strangers The Prophet in the meane whilâ— is sent from God to tell them in flat termes that it is but in vaine for them to depend vpoÌ„ the succour of the Egyptians who were alreadie pursued euen by Gods immediat hand and so farre was it off that they should be helpfull to others that they were scarce able to defend themselues against their enemies Thus the Iewes were to know for certaine that they were iustlie punished for their infidelitie because they left God to flee for help to the Egyptians The drift and â—ope of this prophesie We are heere then to obserue the drift and scope of the text for it is not Gods meaning to admonish the Egyptians but to correct the infedelitie of his people which infidelitie often caried them away to false and peruerse hopes That the Prophet might teach them therefore to rest vpon God alone he heere sets before them what issue and successe they should haue froÌ„ these vaine helps which they so greedily sought after Now this admonition doubtlesse was very seasonable because the Egyptians had now begun to hinder the passage of the Assyrians and had constreined them to returne from whence they came which was the best newes the Iewes could possiblie heare tell of But to the end they might not reioice too much in these goodly beginnings he threatens that this succor shall turne into smoke because the Ethiopians and Egyptians shall in short space be ouercome to their great disgrace and confusion Vers 2. At the same time spake the Lord by the hand of Isaiah the sonne of Amoz saying Goâ— and lose the sackcloth from thy loines and put off thy shooe from thy foote and he did so walking naked and bare-foot TO the end the Lord might confirme this prophesie by some externall signe he commands Isaiah to walke naked For if the Prophet had done this of his owne head he had iustlie deserued to haue been mocked for his labor but in regard he did it at Gods bidding there is nothing to be seene in him which is not worthie of admiration yea of great feare Vnder this nakednes and such other signes there are weightie matters included besides God neuer did any thing either immediatlie by himselfe neither yet by any of his seruants but the reason of it is forthwith declared Thus Isaiah walks not naked only but shewes what his drift is that is to say why the Lord enioined him to do it otherwise the false Prophets might imitate the seruants of God changing themselues into diuers fearefull formes to dazle the eies of simple people and so get estimation but such signes are nought worth because God is not the author of them Papists readie to set vp new Ceremonies in stead of true Sacraments Whâ—t rule must be opposed against popish Ceremonies Which we are diligentlie to obserue in regard of the Papists who are readie to aduance and set vp new Ceremonies in stead of true Sacraments This is the rule which
Prophet reprocheth the Iewes then with this their calamitie very iustly for it was fit they should be touched to the quicke to the end they might learne that all the trouble and euils which they indured happened to them in regard of their trespasses and sins For the Lord had promised them continuall assistance but being now left of him they were to confesse themselues vnworthy of his aid and that they had caused the Lord to recoile backe from them by their rebellions The Lord neuer deceiues neither promiseth he any thing in vaine but these poore wretches are depriued of his loue and fauor by their owne default which is yet better expressed by that interrogation which followeth What hast thou to doe here For it is as much as if by the present act he shewed that Ierusalem is left destâ—tute of her protectour and defender because this manner of speech signifies as much as some strange and vnwonted thing And to the end he might the better set forth the vengeance of God hee telleâ— them that those which were slaine died not like valiant men in battell but that they died onely for want of heart and courage for this womanish and timorous heart was a sure token to them that they were all left of God whose assistance if they had had they should boldly and manfully haue made resistance So then hee not onely affirmes that this discomfiture was accompanied with shame and dishonour but he also attributes the want of heart and courage to resist to the wrath and anger of God neither is it to be doubted but by the circumstance of this their flight hee beates downe their vaine arrogancie and pride Vers 3. All thy Princes shall flee together from the bowe they shall bee bound all that shall be found in thee shall be bound together which haue fled from farre THis veâ—se is expounded diuers waies The matter in it selfe is cleere enough but there is some dâ—fficultie in the words Now because the letter Menâ— signifies Before some expound the word Merachok They fled before others who notwithstanding were neerer vnto danger in regard they dwelt vpon the borders of the Country Others thus Althogh they were very far off from Ierusalem yâ—t they ranne away as men possâ—ssâ—d with feâ—re who flee without stay thinking that they haue the enemie alwaies at their heeles But I take this sense to bee better agreeing They ranne farre off that is to say those who fled to Ierusalem as to a Sanctuarie shall bee taken and bound by the enemies Now Ierusalem was as the common Citie of reâ—uge for the whole Country of Iudea and therefore after any warre was begun the inhabitants on all sides drew themselues thither But they were surprised notwithstanding they thought it such a place of safetie Some referre this to the siege of Senacherib 2. King 18.13 2. King 39.15 2. King 24.12 but I cannot be led by any meanes to expound it so because hee speakes of the destruction of Ierusalem But we know when it was besieged by Senacherib the Lord deliuered it forthwith neither was there any taken or bound neither was any slaine there These things fell out then a long time after the Prophets death and the holie historie witnesseth the same as also that the Princes determined to flee when this calamitie hapned but neither their flight to Ierusalem nor their running away from it did them any good at all because they fell into the hands of the enemies In that he speakes expreslie of the Princes it aggrauates the indignitie of the fact for they should haue been the formost in ventring of their liues for the safetie of the people no lesse then if they had bin their shields and bucklers to fortifie and defend them But Ierusalem being now in her florishing estate and in great prosperitie these things might seeme incredible because it was a strong and well fenced Citie besides it boasted chieflie in this that it was vnder Gods protection For the people thought that God was fast lincked as you would say to the Temple which was amongst them Iere. 7.4 of which they bragged in such wise that they perswaded themselues they could not be hurt by any power or forces whatsoeuer though the whole world should conspire their destruction This prophesie therefore might seeme very strange to wit that they should become heartlesse and betake them to their heeles and yet should not escape this way neither Vers 4. Therefore said I Turne away from me I will weepe bitterlie labour not to comfort me for the destruction of the daughter of my people TO the end the Prophet might affect the hearts of the Iewes the more with this calamitie he takes vpon him the person of a mourner and not that only but with bitter lamentation he bewailes the desolation of Gods Church For this place must not be expounded like the forâ—er wherein he expressed and set forth the sorrow and heauines of forreine nations But in regard he speakes heere of the afflictions of the Church whereof himselfe was a member he hath good cause to mourne in good earnest and to call vpon others to lament with him That which happens to the Church then in generall ought no lesse to moue vs then if each of vs felt the miserie vpon himselfe in particular otherwise where shall this sentence be verified The zeale of thy house hath eaten me vp Psal 69.10 Now the Prophet mournes not apart nor in socret without witnesses first because he meant as I said euen now to prouoke others by his example not onely to mourne and weepe but rather to repent that so they might preuent the iudgement of God which hung ouer their heads and might prouoke him no more for the time to come Secondlie to the end that himselfe who was as the herauld and messenger of God might publish and declare the wrath that was like to fall vpon them shewing by this his owne deed that it was no vaine thing which he spake We may easilie gather from that which is added that the Prophet spake that with his mouth which he felt in his heart when he saith I will weepe bitterlie for the daughter of my people for himselfe being one of Abrahams of-spring he could not but be touched to the quick with this common calamitie and therefore testifies that he hath iust cause to mourne He calles the daughter the assemblie of the people according to the vsuall phrase We ought to be thoâ—owlie touched with sorrow for the Churches aâ—fliction vnlesse we will pâ—oue our selues yron-hearted Whence wee may note that when the Church is afflicted we ought to be moued with compassion by the example of the Prophet vnlesse wee be more then yron hearted For wee are vtterlie vnworthie to be numbred among the children of God or to be accounted among the communion of Saincts vnlesse our selues with all we enioy be in such wise consecrated vnto her that nothing can separate vs by any meanes from
her Therefore in seeing the Church so many waies and with such diuers calamities afflicted at this day and an infinit number of soules to perish whom Iesus Christ hath redeemed with his pretious blood must we not needs be cruell and barbarous if we be moued with no sorrow at all Especiallie the Ministers of the word ought to be thorowlie touched with the feeling of this sorrow for as they are held for the watchmen and therefore can see further off so also ought they to sigh when they perceiue the signes of a scattering of the sheepe to be at hand Now the Prophets publike teares serued as we haue said to breake the hearts of the people for he had to doe with men of such obstinacie as could not easilie be brought to lament There is a place almost like vnto this in Ieremiah where he bewailes the destruction and scattering of the people saying that his soule fainted with sorrow Iere. 4.31 And in another place Who will graunt that my head might be filled with waters and that mine eies might be a fountaine of teares to weepe day and night for the slaine of the daughter of my people Iere. 9.1 Iere. 9.1 When the Prophets perceiued they labored in vaine to breake the hard hearts of this people surely they could not chuse but be ouerwhelmed with griefe and sorrow and therefore they indeuored by all meanes to mollifie y◠hearts of the obstinate that if it were possible they might be bowed and brought back againe into the right way Vers 5. For it is a day of trouble and of ruin and of perplexitie by the Lord of hosts in the valley of vision breaking downe the Citie and a crying vnto the mountaines HE againe signifies that the Lord is the Author of this fearefull iudgement Though it be often told vs that God is the author of our afflictiōs yet we forget it when we should put this knowledge in practise and to the end the Iewes might not gaze heere and there wondring that the enemies should get the vpper hand he tels them plainely that they fight against God himselfe Now albeit we often meete with this doctrine in the holie Scriptures yet notwithstanding it is no way superfluous neither can it be so often repeated but we forget it when we are to practise it thence it is that we humble not our selues before our Iudge but cast our eyes rather vpon men and externall meanes then vpon God who would easilie remedie our euils By day he meanes a time prefixed according to the vsuall prase of the Scripture because it seemes that God yeelds ouer his right for a time when he winkes at mens wickednesse but he forthwith recouers it againe in that season that himselfe hath appointed Now it is not for nought that he names the valley of vision againe for the Iewes thought themselues secured from all dangers because it pleased God to inlighten them by his word But because they did vnthankfully reiect the doctrine thereof it was but a vaine confidence to thinke the bare inioying of it should any way profit them for the Lord not onely punisheth the infidelitie of those that are out of the Church but that also of the Church it selfe Nay rather he begins to manifest his anger against it first for he will not indure to haue his graces abused nor that men should boast of his titles in vaine That which is added touching The cry of the mountaine it may be referred to God to the Caldeans and to those also which fled because the vanquishers raised vp a cry to augment the terrour but the vanquished either cried for mercie and fidelitie or else testified their sorrow by teares weepings The singular number may also be takē for the plurall or else it is meant of that side of the Citie in which the Temple was built Both expositions agree to the text and there is no great difference whether we say That the enemies cried from the mountaine of Zion to incourage one another or that their cry was heard of the neighbour mountaines when they pilled and destroyed the Citie or that the citizens themselues made their lamentations sound to the mountaines which inuironed the plaine of Iordan Vers 6. And Elam bare the quiuer in a mans chariot with horsemen and Kir vncouered the shield THe expositours are of opinion that this is a continued speech that the Prophet denounceth the same iudgement against the Iewes that he had done before But when I consider all things aduisedly I am enforced to bee of the contrarie opinion for I thinke the Prophet vpbraides the Iewes with their obstinacie and rebellion See the exposition of the eleuenth verse for that giues light to this for that they repented not albeit the Lord had chastised them and thus he repeates the historie of the time past to put them in remembrance that God his chastisements had done them no good Thus should these things bee distinguished from the former In the other verses he foretold what should happen to the Iewes but now he shewes that they are iustly punished and that they haue deserued these violent blowes wherewithall the Lord smites them For hee had called them to repentance not onely by his word but also by most wofull effects yet had they shewed none amendement at all notwithstanding that their wealth was wasted and the Kingdome weakened but proudly persisted in their rebellion There remained nothing thē but that the Lord should bring heauie iudgements vpon them seeing they thus persisted in their obstinacy and rebellion Now I haue translated this Hebrew coniunction Vau by way of opposition it being often taken in this sense Those who thinke the Prophet threatens in the time to come retaine the proper sense as if the Prophet hauing made mention of God should by and by adde the executioners of his vengeance But I haue already shewed what exposition I haue approued and it shall appeare hereafter by the course of the text that mine opinion is not without good reason In that hee names the Elamits and the Kirenians it agrees better as I take it to the Assyrians then to the Babylonians For although these nations did neuer make war vpon the Iewes by their owne instinct yet is it very likely that they were in wages with the King of Assyria and occupied a place in his host when he besieged Ierusalem Now we haue said alreadie that by the Elamits are meant the Esterne people and vnder the name of Kir it is certaine that the Prophet comprehends the Kirenians And because they bare shields he saith they discouered them because they drew them forth of their cases when they entred into the battell Whereas some translate In the chariot of horsemen I reiect it not yet had I rather render the words of the Prophet word for word for I thinke he meanes a chariot of warre They vsed then two sorts of chariots one serued to beare the baggage and the other to
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
that shall onely behold the vpper face of the earth but the rootes notwithstanding lie hid vnderneathe which after they haue sucked in the deaw of the spring time doe againe gather strength and life so as the flowers which before were withered away and dried doe then become fresh and greene Thus the people shall gather new force after they shall bee reuiued and watered with this fruitfull deaw of Gods grace although for a time it seemed they were wholly withered and gone Sure these similitudes which are drawne from such things as are familiarly knowne amongst vs haue great force in them to worke vpon our affections What forâ—â— familiar similitudes haue to work vpon our affections For if flowers or grasse which are wet with the deaw that falles vpon them doe sprout forth and wax greene how much more shall we be reuiued if we be watered with the quickening deawes of Gods grace Why should not our bodies receiue new liuelinesse albeit they were rotten before Note Hath not God as much care ouer vs as he hath ouer the hearbs Is not the holy Spirit of greater force then the deaw Saint Paul I remember vseth the like similitude 1. Cor. 15.36 where hee speakes of the resurrection but in regard he applies his metaphor to another purpose I thinke it not amisse to let it passe for this time because I would not willingly confound that place with this Let it suffice vs that we haue attained the true meaning of the Prophet In the end of the verse where I haue translated The earth shall cast forth her dead some translate it in the second person Thou shalt bring downe the land of Giants or Thou wilt bring downe the Giants in the earth I reiect not this interpretation because the words may well beare this signification but as I take it the first seemes to agree best to the text although the matter be not much materiall in regard of the substance For this must be referred to the consolation which we mentioned a little before Vers 20. Come my people enter thou into thy chambers and shut thy doores after thee hide thy selfe for a very little while vntill the indignation passe ouer IN this verse hee exhorts the children of God vnto patieÌ„ce that they might coÌ„tinue to beare their miseries and afflictions quietly as also to remaine inuincible against all the sharpe temptations which as it seemed should ouerwhelme them There was great need of this exhortation therefore for the pitifull case into which the poore people were soone after brought seemed in all outward appearance to bee farre off from the promise which was formerly made vnto them The Prophet then like a tender hearted nurse takes this troubled people by the hand as it were who otherwise knew not what shift to make and carries them aside into a secret place to lodge them in safetie till these stirres and hurly burlies were appeased Now whereas he calles them my people he speakes in the person of God and not in his owne By chambers he meanes a quiet and peaceable state of conscience to wit when with boldnesse of courage and confidence wee arme our selues with patience in waiting for the comming of the Lord as Abacuk who hauing foretold what calamitie should befall the Iewes professeth that hee stands all day vpon his watch-tower that is to say in a place of safetie to expect the euent in patience and silence Isaiah commands them to doe the like here as if he should say You that are the seruants of the Lord get you into your chambers or into some other sequestred place when you feele your selues assaulted with such temptations as you are not able to resist But for as much as it is not sufficient to be once well fortified against the violence of garboiles and stirres he therefore also commands them to shut the doore after them which is to be referred to constancie and perseuerance as if he should say Looke to it that the diuell finde not the least creuise open to assaile you for hee can easily enter into our hearts if we giue him but the least aduantage that is Whereas he bids them to hide themselues his meaning is that the faithful should inioy a secure freedom if so be they were couragious in waiting for the comming of the Lord for albeit we ought to fight boldly and valiantly 2. Cor. 12.9 yet seeing the power of God is often manifested in our weaknesse wee cannot possibly take a better course then in all humilitie to run and shrowd our selues vnder his wings that so hee may saue vs from all inordinate feares and terrors Furthermore in regard that wee are giuen to boiling passions naturally and are euer and anon caried away with impatiency if we feele not Gods help at hand to succour vs presently therefore hee saith that these stormes and tempests shall blow ouer and continue but a while We must make account to fight euery day against one temptation or other Wee must make our accounts to meete with new conflicts euery day neither must wee thinke to come to the end thereof as long as we liue and this is it that makes our miseries seeme so wonderfull long and tedious vnto vs. But if we compare them with that eternitie wherin we shall inioy happinesse without end the meditation thereof will cause them to seeme but as a moment As Saint Paul in a certaine place shewes that the light afflictions which for a short space wee suffer in this world are no way to be compared vnto that eternal weight of glory which shall bee reuealed in the world to come Rom. 8.8 2. Cor. 4.7 When the Prophet addes vntill the indignation be past he meant thereby to remoue all difficulties out of the mindes of the faithfull and it is no lesse then if hee had promised them deliuerance out of hand Mee thinkes this word indignation simply considered in it selfe signifies that affliction which proceedes from the wrath of God Others referre it vnto the enemies of the Church which sense though I reiect not yet the first likes me better For wee see how carefull the Prophets are to insinuate into our mindes that no euil befalles vs but by the hand of God No euill befalles vs but by the hand of God and that he neuer sends the same without cause but is first prouoked thereunto by our sinnes and offences Hence we learne that God will not be angry with his Church for euer but will cause his wrath to cease at the last God will not alwaies retaine his anger towards his Church but wil cause his wrath at the length to cease Mich. 7.18 Zac. 1.12 13 euen as we see it to fall out in stormes and tempests and this is the cause why the faithfull beare their crosses with the greater courage For thus the Church saith Mich. 7.9 I will beare the wrath of the Lord because I haue sinned against him c. Why so She knew well
then we are as good as dead and vtterlie cut off but how soeuer the Lord afflicts his Church yet he neuer suffers the rootes to die God afflicts his Church but he neuer suffers her roote to perish true it is they lie hid but yet in time they shall reuiue and bring forth fruit Whereas he saith the world shall be filled with the fruit of these rootes that was accomplished at the comming of Christ who gathered and multiplied the people of God by his Gospell Ephes 2.14 Isa 2.3 for then Israel and the Gentiles were vnited into one bodie and so the difference was taken away which was betweene them in former time Now we are not ignorant that the Gospell Ioh. 4.22 and the whole fruit which it brought forth proceeded first from the Iewes Vers 7. Hath he smitten him as he smote those that smote him or is he slaine according to the slaughter of those that were slaine by him HE confirmes the former sentence to wit that they might see sure and euident signes of Gods loue and goodnes euen in his chastisements for he is wont so to correct his people that whilest he beates thē downe with his left hand he susteins them with his right This verse is diuerslie expounded some interpret it thus Haue I smitten Israel as his enemies haue smitten him The Assyrians shewed them no mercie but vexed them with all rigor but I haue moderated my wrath and haue not smitten them for their ruine whereby I haue well shewed that I was not their enemie And yet me thinks the other exposition pleaseth me better which also is the most receiued to wit that a difference is here put betweene the faithfull and the wicked God afflicts the elect and reprobate both alike in this life but after a diuers maner Rom. 9.22 for the Lord punisheth them both indifferentlie but yet after a diuers maner For in punishing the reprobate he giues way to his anger because he meanes to root them out in regard they be vessels of his wrath ordeined to destruction as those that haue no taste nor feeling at all of his goodnes but when he corrects his children he moderates his anger and aimes at a contrarie marke for he thereby meanes to worke their amendment and to draw them to himselfe that so in the end they may haue a better a more permanent estate Quest But may some man say Wherefore doth the Prophet vse a relatiue here saying of him which smote him Ans I answere it is because the Lord often vseth the wicked as his instrumēts to correct his chosen and that for their greater humbling For no doubt it is a very great triall the Lord puts vs vnto when he suffers vs to be oppressed vnder the tyrannie of the wicked for we doubt sometimes as if he tooke part with them against vs or as if he hated vs and meant to disappoint vs of his succor For the preuenting of this doubt he saith It is true that now and then he permits the wicked to afflict his people and to worke their wills vpon them for a time but in the end they themselues with their impietie shall be punished much more sharplie then they haue punished the faithful Notwithstanding if any had rather follow the first exposition I leaue it to his choice namely that the Lord will not deale with vs as with his enemies Thēce came that sentence 2. Sam. 24.14 It is better to fall into the hands of God then into the hands of men for the Lord can neuer forget his couenant wherein he hath giuen his word to vse his Church with all louing and fatherly affection Vers 8. In measure in the branches thereof wilt thou contend with it * or although he shal blow when he bloweth with his rough wind in the day of the east winde THis is the second proofe of Gods mercie towards his elect whom he iudgeth with the world 1. Cor. 11.32 lest they should be condemned with the world for whilest he smites them he so moderates his blowes that he still hath an eye to their weaknes so as he will neuer correct them beyond measure As touching the word measure all the expositors conclude that it signifies moderation for otherwise wee were neuer able to beare Gods hand but should be ouerwhelmed forthwith but he holds an euen hand and is also faithfull as S. Paul saith and wil not suffer vs to be tempted aboue that we are able to beare 1. Cor. 10.13 And thus Ieremiah Iere. 10.24 desires the Lord to correct him in iudgement that is to say in measure that so the blowes might be proportionable to his infirmitie But the expositors agree not in the interpretation of these words in the branches for some translate In setting one of them against another by ciuill warres Others that God will reuenge their wickednesses by that sword which themselues haue drawne out and put into his hand But I passe by both these expositions because I can not approue of them that interpretation which I take to be the most probable is theirs who expoūd In his buds that is to say In his plāts signifying that the Lord will not only curse their goods but their persons also For we know that Gods chastisements are of diuers kinds the lightest are those whereby he depriues vs of outward things which are commonlie termed the goods of fortune Goods of fortune His meaning is then that God will so chastise the faithfull as he will not only touch them in their persons but he will also depriue them of ordinarie foode to wit of wheate wine oyle and other like commodities which the earth brings forth for the verb Shalach wherof this word bud comes signifies to bring forth sprout or bud But I haue another exposition which comes neerer the Prophets meaning to wit that God contends with his Church in her buds or branches for albeit hee lops off the branches and cuts downe the body of the tree also yet he will not suffer his wrath to consume the rootes and all but the tree shall spring because there is alwaies some sap in the rootes which God will neuer suffer to die nor decay And this fits well with the sixt verse where hee promised that Israel should take roote and bring forth fruit He expounds that then which hee spake before to wit in measure that is to say hee will not plucke it vp by the rootes for the Lord will lop off that which appeares on the outside of the tree to wit the branches and the leaues but he will keepe the roote sound As for the reprobates hee will vtterly stub them vp and so mangle them to peeces that they shall neuer sprout more Whereas others haue translated He blew with his wind I haue thought it better to say Although he shall haue blowed for he continues the similitude in which hee alluded to the herbes and plants which wither away when any
he Psa 146.3 Cursed be he saith Ieremiah that trusts in man and makes flesh his arme Ier. 17.5 Yet we see that all none excepted determine and conclude of matters in themselues as if they were able to bring their designes to passe an hundred yeeres after which they haue plotted in their braine yea as if they could rule both heauen The pride of mans heart intollerable earth and seas and could gouerne all things euen as they listed Seeing there is such pride in all of vs let vs not maruell that the Prophet proclaimes that the Egyptians are not God but men For the Iewes attributed that vnto them which appertained vnto God What is that Euen the protection and safegard of the Church which he so reserues to himselfe that he will haue none to meddle with this office Isaiah doth therefore tauntingly taxe the Iewes in this place with the contempt of God and their false confidence wherewith they were puffed vp And thus we may see how great difference there is betweene God and men The great difference that is betweene God and men Men can doe nothing of themselues but so far forth as God shall giue them power Come we to speake of the nature and excellencie of man wee may well praise the great graces which he hath receiued of God but oppose him once against his Creator then must he be accounted lesse then nothing For is it possible to attribute any thing vnto man but wee shall thereby take so much honour from God This is the cause why wee can neuer consent vnto the Papists Why there can be no pacifications betweene the Papists and vs. when we come to dispute of the cause of our saluation of free will and of the dignitie of merits and workes for in as much as man and God are in these things opposed one against the other it must needs be that whatsoeuer is attributed to man is taken from God But they part stakes in such wise as they giue part to God and part to men we on the contrary affirme that the sole whole cause of our saluation ought to be attributed vnto God as also that it cannot bee giuen to anie other but we shall therein commit most abominable sacrilege In a word let vs know that in this opposition nothing can bee left to man which is worthy of any praise By the word flesh he means imbecillity and weaknesse for what is in flesh but onely corruption He speakes of horses but the same or the like weaknes agrees also to the EgyptiaÌ„s As if he should say They and all the forces they can make are not worth a rush For albet the Egyptians had a soule as well as a body yet because they were earthly creatures and dwelt in houses of clay they must downe As if hee should say I am sure you haue no spirituall nor celestiall power To which purpose the Prophet saith Psal 146.3 Trust not in Princes nor in any child of man for his breath departeth and then all his thoughts perish Now albeit this word flesh properly belongs to horses yet it is no maruell if men be sent to take a view of the rottennesse thereof there to learne their owne transitorinesse But from the threatning that is added to wit that this wickednesse shall not goe scot-free we may learne a generall doctrine For the Lord will not indure to haue that giuen to the creature which belongs to himselfe nor that any should repose that trust in men which ought to be reserued for him alone God threates both the succourers and the succoured He threatens then as well those which should giue their succour and should be the cause of this vaine confidence as those which should be succoured should stay the hope of their safetie thereupon If God caÌ„not indure we should leane vpon creatures for saluation in matters belonging to this life present much lesse can he indure vs so to doe in things appertaining to life eternall Now if the Lord cannot abide this peruerse trust as touching things belonging to our temporary saluation how insupportable are those thinke we who to obtaine eternall saluation forge diuers trusts according to their owne fantasie For in so doing they exalt the power of men to set it vp in the place of God Vers 4. For thus the Lord hath said vnto me As the lion and the lions whelpe roare after their pray against whom if a multitude of sheepheards lift vp their voice they will not bee moued nor will humble themselues at their cry so the Lord of hostes will come downe to fight for mount Zion and for the side of it THe Prophet adds this verse to shew that the Lord is not minded to leaue his nish the Iewes for their wickednesses and chieflie for their Idolatrie so God also promiseth that this enemie shall be cut off when they shall cease to sinne and to serue Idols Thus wee see that our obstinacie is the cause why the Lord addes plague vnto plague and doubles his blowes in pursuing vs more and more For we still giue him new occasions of enflaming his wrath against vs. Reforme thy euil maners and God wil redresse thy miseries If we desire that God should strike vs more softlie and that our enemies might at once be destroyed and neuer trouble vs more let vs studie by newnes of life to enter into his fauor againe for he will by and by lay downe his rods and take away the force and power of our enemies that they shall not hurt vs. When it is said that it shall not be by the sword of man the Prophet thereby meanes that the deliuerance of the Church is the peculiar worke of God The redemption of the Church a peculiar worke of God giuing the Iewes to vnderstand that albeit there appeered no help in earth yet Gods secret power should be sufficient to redeeme them Are our enemies confounded then is their force repressed Let vs know that this proceeds from the hand of God Indeed he repelleth the force and furie of the wicked diuers waies but it is his onely hand notwithstanding whereby the Church is saued Note For he so works by humane helps that yet he keepes his chosen after a wonderfull and extraordinarie maner as may be seene euen since the beginning of the world and it is no lesse easie to perceiue it now God vseth men as instruments in sauing hâ—s Church yet so that his owne power only shines in this work Chap. 37. 36. 37. if we were not hoodwinked And yet this lets not but the Lord may imploy some of his seruants in the deliuerance of his Church but so that still his owne hand especiallie shines in such a worke We know this prophesie of Isaiah was fulfilled when the host of the Assyrians was discomfited and when Sennacherib fled For men commonlie see not Gods hand therein but the Lord manifests his power to the end we might know that
he is the deliuerer of his Church And when he freed Ierusalem from the siege which was after laid before it he did therein as in a glasse present also vnto the Iewes an image of their spiritual deliuerance It is he alone then which will destroy our spirituall enemies Our help stands only in the name of the Lord that made heauen and earth In vaine therefore shall we seeke other helps and remedies and in vaine shall we rest vpon our owne strength which is nothing for we shall neuer ouercome nor be Conquerors but by the leading and help of our God His yong men His meaning is that the Lord will so manifest his might against the Assyrians that the hearts of young men which are wont to be couragious shall quaile and melt as waxe For in as much as yong men haue lesse experience then those that are old they are more rash and headie But the Lord will easilie coole their heate when the houre is come in which he will deliuer his seruants See to this purpose Chap. 40. â—0 This is the cause why Isaiah made speciall mention of yong men as if he had said the flower or strength Vers 9. He shall flee for feare into his fortresse and his Princes shall be feared with the banner saith the Lord who hath a fire in Zion and a furnace in Ierusalem NOw he speakes of Sennacherib who being swallowed vp with feare should shamefullie flee into his fortresse in Nineue as into his nest He addes that his Princes who should incourage the rest of the souldiours shall be so surprized with astonishment that they shall neither dare to take vp their weapons nor to ioine issue as they say but shall flee the Standard To conclude he shewes that he is Gods Herald to proclaime this Edict that the Iewes might in no wise doubt nor dispute of the euent as they were wont as also that they might not afterward forget so great a benefit neither attribute it vnto fortune In the end of the verse if we reade as some translate Whose fire is in Zion the sense will be that God hath a power of fire to deuoure his enemies Notwithstanding I thinke the relatiue Asher is superfluous or ought to be translated in the nominatiue Qui because God is properlie called fire in respect of the Assyrian whom he will consume Now because he speakes of fire some referre it to the Sacrifices but this interpretation is farre fetched neither hath it any good ground For mine owne part I doubt not but his meaning is to say That the Lord hath a fire to consume the Assyrian or that God himselfe is as a fire so as he closely compares the Assyrian to straw or stubble He also saith that this fire is kindled and maintained in Zion and in Ierusalem that is to say in the middes of his people to shew that the wicked shall not escape vnpunished for persecuting the Church of God For they shall one day feele him their Iudge who stands in the middes of his Church which for the most part is thought to be destitute of all help The summe is that Gods vengeance is prepared for the wicked which haue not ceased to molest his people and that the Lord will not reuenge for his owne sake only but for his elects sake also Let vs reioyce in this consolation God will euermore be a consuming fire to consume the aduersaries of his Church and howsoeuer we seeme destitute of succor and exposed to all dangers yet let vs euermore assure our selues that our God will be as a consuming fiâ—e against our aduersaries THE XXXII CHAPTER Vers 1. Behold a King shall reigne in righteousnesse and the Princes shall gouerne in iudgement The Churches glory begins at the establishing of a well ordered ciuill policie HIs meaning is to say that God will yet bee good vnto his church so as he will restore it vnto the former estate Now the best way to bring it thereunto is when ciuill policie is rightly administred and all things ordered according to iustice and equitie No doubt this prophecie belongs to Hezechias and to his reigne vnder whom the Church was reformed and brought againe into her first glory for before she was miserably scattered That wicked and cursed hypocrit Ahaz had corrupted all after his own fantasie and had ouerthrowne both the ciuill and ecclesiastiâ—all policie The prophecie extends it selfe first to Hezechias Next vnto Christ of whom Hezechias was a figure The Prophet therefore promiseth another King to wit Hezechias who by his iustice and equitie should set those things in order which before were confused In a word he here sets forth the happie state of the Church as in a glasse which seeing it cannot bee erected without Christ it is therefore certaine that the things here spoken of ought to be referred to him of whom Hezechias was but a figure both touching his office and Kingdome He mentions iustice and iudgement according to the vsuall phrase of the Scripture which by these two words vnderstands a well ordered gouernment for iustice signifies equitie and moderation and vnder the word iudgement is comprehended that part of equitie by which the good are maintained and preserued from the violence of the wicked It is very certaine that the office of a good Prince A good Prince must carefully prouide for the florishing estate both of Church and Common-wealth stretcheth it selfe further then iustice and iudgement for he ought principally to vphold the honour of God and the purity of religion but the Scripture is wont to expresse the whole obseruation of the Law vnder the duties of the second table For if we abstaine from violence if as much as in vs lies we labour to releeue the poore and oppressed if we hold the band of peace one with another To abstaine from offring violence to releeue the poore to be at peace with our neighbours good signes of the feare of God It is needfull for a good Prince to haue good counsellers about him Nerua wee therein giue good testimonie that the feare of God is in our hearts from which such fruits of faith doe spring forth Vnder a part then the Prophet hath comprehended the whole But it is not without cause that hee mentions Princes Why so It is not enough that he himselfe bee a good King vnlesse hee also haue good gouernours counsellers about his person For it often falles out that the people behaue themselues leaudly vnder good Kings as we reade of Nerua vnder whose raigne euey one might doe as he listed so as the condition of many was much worse at that time then in the daies of Nero Nero. for the carelesnesse of one onely gaue occasion to many to become wicked Kings therefore ought to be furnished with good gouernors Good gouernours eies eares and hands to Kings which may be as eyes eares and hands to his body in helping him to order things aright
seeing it is thy propertie to relieue thy seruants vvhen all hope in men is past The particle also hath great force in it to confirme our faith and to acertaine vs that God who alwaies continues like himselfe and neuer degenerates from his nature being euer immutable will deliuer vs also for such a one the faithfull haue found him to be Let vs remember therefore in all extremities how the Lord hath been helpfull vnto our fathers that trusted in his helpe Psal 22.4 and hath deliuered them that thence we may conclude he will no more faile vs then he hath done them Vers 3. At the * Or voice noise of the tumult the * Or peoples people fled at thine exalting the nations were scattered Hee returnes now to the former doctrine or rather continues it hauing in the middest thereof placed a briefe exclamation First hee shewed that the Assyrians should be destroyed albeit they then seemed out of danger Now he calles forth the Iewes to be eye-witnesses of the same for the multitudes of the enemies being in a maner infinit euerie one quaked and thought them inuincible Isaiah therefore sets before their eyes their fearfull ruin and that no lesse then if it were alreadie come to passe He speakes in the plurall number calling them peoples because the Monarchy of the Assyrians was compact of many nations and their Campe was gathered out of many Countries But be it their numbers were so infinit What then Yet they shall miserably perish saith our Prophet Some expound the exaltation Manifestation whereby God did notably shew his power but I take it more simply to wit that the Lord who seemed before to sleep as it were whilest the Caldeans spoiled and pilled at their pleasure shall notwithstanding suddenly awake and come forth of his place Neither is it to bee doubted but the enemie proudly derided this his patience as if the God of Israel had been subdued and ouercome but in the end he rose vp and being set in his throne he reuenged himselfe vpon the wickednesse of his enemies to the full There is here then a close opposition betweene this exalting and that appearance of weaknesse which seemed to bee in the Lord for a time whilest hee suffered his people to be spoiled and wasted By the voice of the tumult some thinke the Lord would put his enemies to flight onely with a noise but I feare lest this interpretation should be more subtile then sound I willingly take the word voice then for the noise which should moue the Medes and Persians Vers 4. And your spoile shall be gathered like the gathering of caterpillers and he shall goe against him like the leaping of the grashoppers HE speakes here of the Assyrians Vnlesse any had rather referre it vnto the Iewes and so take the word spoile in the actiue signification albeit the first sense agrees best Now this change of persons giues great vehemencie to the prophecie in that he so plainly aduanceth himselfe against such proud aduersaries and doth as it were name them Yet some doubt whether he speakes heere of the finall destruction of this nation or of that discomfiture in which the host of Sennatherib was destroied before the walles of Ierusalem by the hand of the Angell All expositors almost haue followed this latter opiniō which notwithstanding as I think is too much constrained For it seemes the Prophet meant to say somewhat more in the beginning of the Chapter when he spake of the destruction of this people Yea as I haue touched a little before this prophecie may be extended further off so as it may comprehend also the Caldeans which were the last enemies of the Iewish Church But not to stand much vpon it it appeares sufficiently that the Prophet directs his speech against the Monarchy of the Niniuites Now hee compares this warlike people to caterpillars The first Simile because they should haue no power to resist but shall tremble and be so ouertaken with feare that they shall be taken vp by troopes and heapes The similitude is verie fit and Nahum vseth it Chap. 3.15 although somewhat in a different sense Wee know that this kind of vermin do much hurt especially to trees so as they may well bee called the calamitie of the earth But in regard they are void of defence albeit they flie in troopes we know that little children can easilie shake them downe gather them vp and kill them by heapes as many as they meete withall Our Prophet saith that the like shall befall to these insatiable robbers for albeit in that trade they had done much hurt a long time together yet in the end they should bee easily ruinated because being faint and feeble hearted they shall fall into the hands of their enemies in such wise that the riches which were hoorded vp in Niniue by theft should bee caried into Babylon The other similitude of the grashoppers is added The second Simile to shew that the Caldeans shall come vp leaping as it were to deuoure the Country For as these little wormes eate vp all before them so they flie without ceasing and in leaping nimbly vp and down they mar all the fruits of the earth whereas others refer this to the Assyrians as if the Prophet compared them to grashoppers because it was easie to scatter them one from another it agrees not for the Prophet sets the armie of grashoppers in battel aray as it were who by their leaping should ouerspread the earth and very fitly opposeth them to the caterpillers respecting herein as well the insatiable couetousnesse as the multitudes of the Assyrians and Caldeans Vers 5. The Lord is exalted * The Lord which dwels in the most high places is exalted He hath ctc. for hee dwelleth on high he hath filled Zion with iudgement and iustice HE sets that forth at large which he spake erewhile touching Gods exaltation going on with the same argument which was handled before to wit that in the destruction of so famous a Monarchy men should know how deere and precious the safetie of the Church is vnto him seeing for her sake he will roote out Niniue the Queene of Cities with her inhabitants also Now this aduertisement is wonderfull necessarie for hereby we perceiue that God spares not the prophane wicked for in setting himselfe against their rage he mindes to let his elect see what tender care he hath ouer them First hee saith the Lord is exalted on high whereas on the contrary the wicked thought to haue beaten him downe to the ground in the destruction of his people But to the end they should not thinke God to be like vnto those who being ouercome recouer new strength vnto them when things are in better plight as often it falles out in the world that such win that at one time which before they had lost at another he saith expresly that God is exalted in the presence of all and that such an high dignitie
is of great weight also this double repetition I vvill be exalted I vvill arise for we must note the time to which this is to bee referred to wit euen to that in which the Church in mans iudgement was brought to nought for then will it bee soone enough for God to yeeld her succour There is here therefore a comparison of things contrary for hee sets the horrible calamities before the faithfull which should oppresse easily ouerwhelme them had they not been fortified with some consolation As if he should say The Lord will indeed suffer you to bee brought to the extremitie but when you shall lie as it were at the last gaspe and in vaine shall haue proued all waies to dispatch your selues thereout himselfe will arise for your deliuerance For it is of necessitie that wee be thus afflicted and pressed to the vtmost to the end wee may know God to be the onely author of our saluation The word now therefore signifies a time of extreme miserie A man would thinke this to be a strange kind of dealing in the Lord but the answere is at hand God thus defers his succour because it is good first that the patience of the faithfull should be exercised secondly that their faith should bee tried thirdly their flesh tamed fourthly that they might be the better stirred vp to feruencie in praiers fiftly that they might be raised vp in the hope of the life to come Afflictions exerciseth our patience tries our faith tames the flesh quickens praier and raiseth vp in vs the hope of the life to come And therefore this blocke is laid in our way lest they should preuent the time which the Lord allotted out vnto them The repetition is very weightie and is added for the greater confirmation of the matter for when things stand perplexed wee thinke our selues vndone whereas we should hope aboue hope because then is the time when the Lord vseth chiefly to manifest his power For this cause he exhorts the faithfull to be of good courage in setting before them these commendations of his glorious puissance that none neede to feare but valiantly to buckle with the pride of their enemies Vers 11. Yee shall conceiue chaffe and bring forth stubble the fire of your breath shall deuoure you 12. And the people shall bee as the burning of lime and as the thornes cut vp shall they be burnt in the fire NOw hee turnes his speech against the enemies of the Church which vainelie and foolishly exalt themselues for when God should once begin in wonderfull manner to vtter forth his power they should then haue triall of the vanitie of their enterprises and should be able to bring nothing to passe although by great troopes they assembled themselues together to put their plots in execution For the Lord scornes their rage in regard they imagined they were Lords of the world whereas he in a moment can cut them off notwithstanding all their preparations Now it is an vsuall maner of speech in Scripture Psal 7.14 Isai 59.4 to call mens deliberations and enterprises conceptions The similitude is taken from women with child And therefore it is said that men conceiue bring forth when they imagin and put some wicked thing in execution but our Prophet telles them that such conceptions shall turne to nothing and that the birth also shall vanish into smoke so as they shall not prosper in any thing which they take in hand What neede we then to feare all these goodly and gay shewes which our enemies make For say that God suffers them for a time to consuit to imagin and rage againâ—â— vs yet in the end he wil scatter all that they haue rashly and proudly done as chaffe before the winde Let vs also know that this which Isaias hath prophesied against Senacharib doth likewiâ—e appertaine to all the enemies of the Church and faithfull people Where he denounceth that they shall be deuoured by the fire of their owne breath or spirit Some are wont to expound it Your spirit is like a fire which shal consume you but this similitude is both vnapt and absurd The true exposition is cleare enough The fire which your breath hath kindled shall deuoure you for we are wont to kindle the fire by blowing of it He teacheth then that the fire which the wicked haue kindled by their wicked deuices See Chap. 50.11 shall turne to their ruine because they shall be consumed by them Now this sentence is the same which the Scripture so often and so diuerslie repeates as They shal fall into the pit which they haue digged In the nets which they haue laid are their owne feet taken Psal 7.15 Their sword which they haue drawne shall pierce their owne bowels and their bow shall be broken Psal 37.15 The Prophet shewes then that this wretched tyrant which had destroyed all Iudea and laid siege with great force against Ierusalem as likewise the rest of the Churches enemies should draw ruine vpon their owne heads and in the end vtterlie perish In a word the fire which themselues had kindled should be the only meanes to consume them Afterwards he compares them to the burning of lime in regard ytâ—heir flintines should be mollified euen as the fire desolues the stones so that they should be brought to pouder and dust very easilie Questionles the wicked rush themselues vpon their owne destruction by their owne headines so greedie they are to doe hurt The similitude of thornes is no lesse proper for albeit they wound theÌ„ shrewdly which touch them yet there is no wood that burnes so violentlie or is sooner consumed The like is to be seene in lime for the fire softens and desolues it notwithstanding it be neuer so hard at the first This he saith shall befall the Caldeans because the Lord shall cut them off in an instant albeit they were then feared of all and that their consumption should be brought to passe when there was no appearance thereof at all Whatsoeuer prepâ—rations the enemies of the Church make to conâ—ume her is buâ— the kindling and blowing â—f that fiâ—e which in the end shall consume themselues As oft then as wee see the enemies of the Church heape vp treasures and gather men and munition together to bring vs to wrack and to put all the world in an hurliburlie let vs assure our selues they are kindling the fire in which themselues shall miserablie be consumed We know this was fulfilled in Senacherib for time was the best expositor of the truth of these prophesies how incredible soeuer they seemed then Let vs hope then against hope that the same wil befall those that tread in the steps of this tyrant and by this and infinite other examples let vs fortifie our selues and others in our miseries and calamities out of which doubtlesse we shall be deliuered and shall behold the horrible vengeance which shall fall vpon our enemies Vers 13. Heare ye that are farre off what
riuer The Church inuincible as long as God hath his abode in the middest of her Content thy selfe with a meane estate for that which may be for thy aduantage one while may turne to thy hurt at another time nothing so large and boysterous riuers as Babylon and other Cities had For they were commanded before Chap. 8.6 to content themselues with the only power of God not to couet after these great floods as if he should say We shall surely be inuincible if God be resident amongst vs because his defence will be a shield and buckler of proofe The ship shall not passe Great riuers haue this incommoditie that they make passage for the enemies to ariue therein with their ships sometimes more then were to be wished and thus that which serues at one time for a help many times may afterward turne to our hurt and losse But the Lord saith he will so serue as a riuer that yet the entrance of no enemie need to be feared in regard of any such incommoditie Now hee mentions two sorts of vessels to wit gallies and ships of burthen and thus he shewes that the enemie shall no way preuaile From hence wee may gather two very profitable doctrines First neither to seeke nor wait for saluation at the hands of any but from God alone Secondly that it is in vaine to gather together much artillerie and defences because they shall not onely become vnprofitable vnto vs when God is against vs but shall turne to our owne ruine and destruction Vers 22. For the Lord is our Iudge the Lord is our law-giuer the Lord is our King he will saue vs. The maner how God siâ—s in his Church 1. 2. 3. King NOw the Prophet shewes how God visits in the middest of his Church to wit by being serued and acknowledged as Iudge lawgiuer Lawgiuer and King For those who obey and submit themselues vnto God as to their King shall effectually feele that he is the safe keeper of their saluation but those that glory in this falsly shall looke for saluation from him in vaine Submit wee our neckes therefore onely to his yoke Let vs harken vnto his voice and obey him then will he for his part manifestly shew himselfe to be our defence and protection But if we contemne his voice and rebell against his Commandements what maruell is it if in dangers he leaue and forsake vs The true Church then as you may obserue is she who acknowledgeth God for her King and lawgiuer That is the true Church which acknowledgeth God for her Lawgiuer and King With what face then dare the Papists brag that they are the Church of God seeing they reiect the lawfull gouernment established by Moses the Prophets and by Christ himselfe to bring in their own deuices and trumperies in stead of the same They exercise a cruell tyranny ouer the consciences of poore men and women Papists exercise a cruell tyranny ouer the consciences of poore men and women and in taking that libertie away which Christ hath purchased they miserably vexe the poore soules of his seruants and as much as in them lies would draw them into perdition with themselues But it is Gods office alone to sit in mens consciences seeing he is the onely Iudge and lawgiuer whose right it is to rule vs by his word The Prophet conioynes three words together here Iudge Iudge lawgiuer and King because it is a thing of such great importance as ought not slightly to bee passed ouer If wee then suffer our selues to bee gouerned by his word hee will neuer forsake vs. Thus in few words wee haue the onely meane set before vs how to obtaine saluation Vers 23. Thy cords are loosed they could not well strengthen their mast neither could they spread the saile then shall the pray bee diuided for a great spoile yea the lame shall take the pray HEe turnes his speech to the Assyrians in whose person hee also speakes to all the enemies of the Church Verse 21. For hauing promised her such stabilitie as shall neuer be shaken he taxeth now the fond confidence wherewith the wicked are puffed vp as if they were so well rooted that it were vnpossible euer to displant them Be it then that for a time they built their hopes vpon their riches as vpon a strong Citie and that the same was as an high wall vnto them in their imagination whilest they were so besotted therewith yet Isaiah prophecies their sudden destruction to be at hand because Gods hand vpheld them not Now hee goes on with the similitude which he vsed in the 21. verse where he compared the Church to a very strong place well inuironed with goodly riuers by reason whereof the enemy could not approch vnto her Now he compares the estate of the wicked to ships signifying thereby their tottering foundation notwithstanding they plaied the bugbeares and were caried with such furie and rage as it seemed they would beare downe all before them with a breath Although they had furnished themselues then both with great ships and gallies to ioyne in one the regions which lay far distant one from another and so meant to make themselues Lords of sea and land yet should they feele that all was but vapors and smoke The Lord would turne ouer their ships breake downe their masts and cut off their Cables and sinke all into the bottome of the sea Let vs not altogether then stand wondering and gazing at the strength violence or audaciousnes of our enemies but let vs looke vp vnto the Lord wait for that day wherein he will tumble their furie and violence vpon their owne heads Vers 24. And none inhabitant shall say I am sicke the people that dwell therein shall haue their iniquitie forgiuen NOw the Prophet returnes againe to the Church for the ruine which he threatned should fall vpon the Assyrians tended not a little to the consolation of the faithful for what securitie could the Church haue had vnlesse God had opposed his helpe against the power of so many enemies which assailed her on euery side Hauing in a word then touched the state of the wicked to wit that they shall all be brought to nought because they persecute the children of God he aptly returnes where he left to wit that God will omit no occasion that may make for the good and saluation of his Church He saith then that the Citizens of the Church shall be freed from all incommodities because by the fauour of God they shall inioy an happie estate The second part of the verse serues for an exposition of the former for sinnes being forgiuen the graces of God shall flow in vpon vs without any let or stay Whence we gather that all the miseries which assaile vs proceeds from no other cause then from our iniquities Otherwise All our miseries proceedes from our sinnes A Principle the reason which hee yeeldes should be improper and far fetched but
our infirmities For our praiers teares and complaints discouer not our necessities before his eies Mat. 6.8 seeing he knowes them all before wee once begin to open our mouthes or to aske ought at his hands But we now speake of that which is profitable for vs to wit that God may shew that hee hath heard the blasphemies of our enemies so as those who haue vttered them may not escape vnpunished This is the reason and end wherefore Hezekias spread the letters of this cursed tyrant before the Lord namely to put the greater edge vpon his praiers and to kindle and inflame his zeale more and more Vers 15. And Hezekiah praied vnto the Lord saying 16. O Lord of hostes God of Israel which dwellest betweene the Cherubims thou art very God alone ouer all the kingdomes of the earth thou hast made the heauen and the earth BEcause Sennacherib had been the instrument of Satan to shake the faith of Hezekias hee now opposeth his rampart against him to wit that God is the Lord of hosts and therefore of infinit power For there is no doubt but hee rouseth vp his spirits in assuring himselfe to obtaine that he askes when he adornes the Lord with these excellent titles Will we haue our praiers to preuaile with God let vs hold this principle that God will bee found of them that seeke him A principle euer to be held namely that God will alwaies be found of them that seeke him Heb. 11.6 But this good King had speciall need to lay hold of this sentence to wit that Gods power alwaies remaines one and the same albeit the wicked striue to lessen it by their railings scoffes and to take heart the more freely and boldly vnto him to set himselfe valiantly against the lets by which Satan indeuoured to hinder his course Now herein we may behold the heroicall magnanimitie of this good King who ceased not to resist this tyrant for the maintenance of Gods power but bare a loyall affection inwardly in his heart thereunto and also made God a witnesse of his inward affection Before he begins to frame any praier then he breaks through the fallacies whereby Satan went about to put him to the wall so that hee not onely magnifies Gods power but maintaines the soueraigntie which hee hath ouer the whole world Now hee meditates on these things the better to confirme himselfe in the assurance which he had in Gods prouidence by which all things in heauen and in earth are ordered and disposed And this foundation ought all the faithfull first to lay that so they lose not their labour in praying The Kings praier had not been of such force and efficacie if he had onely said Incline thine eare O Lord and heare c. or such like wordes as when hee keepes this principle first in his heart that God hath care ouer al the works of his hands For he perswades himselfe that God will take this cause into his owne hands and will not suffer the tyrant thus proudly to aduance himselfe but will rather speedily put him downe sith the gouernment of the whole world belongs vnto him Also seeing Sennacherib attributed that vnto himselfe which of right appertained vnto God that hee could not escape vnpunished Where he subiecteth all the kingdomes of the earth vnder Gods hand and power he applies it vnto his owne particular vse In the meane while such a title neuer agrees to any but to God onely because hee rules ouer all Kingdomes Notwithstanding he denies not but Kings Princes and Magistrates haue their iust titles yet so as thēselues be subiect vnto God maintaine his right dominion for it belongs onely to God to be King of Kings Lord of Lords as S. Paul saith 1. Tim. 6.15 Not that hee therefore abolisheth the names of Kings and Lords with their dominions but shewes that all depends vpon God onely how great or mightie soeuer they be that they should not thinke themselues haile fellow well met with him but that they ought rather to acknowledge him to be their Lord and King Kings then hold their authoritie as you see if so be they will keepe the mid way betweene God and men and will not presume to climbe higher Moreouer Hezechias gathers this title from the very creation for it is not possible that the Creator of heauen and earth should euer forsake the workes of his owne hands nay doe we not see on the contrary that he gouernes mankind by his prouidence which is the chiefest part of the world It were too absurd a thing then to limit the creation within so narrow bounds that it should onely serue as a witnesse of a certaine power of God that lasted but a while and stretched it selfe to a few things no it ought to bee extended to a continuall working in all things By this it appeares that those tyrants which will take liberty to rule as they list do therein bereaue God of his honour and therefore when things fall out otherwise then well vnto them they may iustly impute it to their owne pride and presumption Hezekias also alleageth other epithetes for the confirmation of his faith And first in that he calles him the Lord of hosts he againe extols his power but when he addes the God of Israel he notes out a more neere and particular presence for it was no small signe of Gods loue to haue taken the safetie of this people into his owne custodie Hereunto appertaines his sitting betweene the Cherubims as if he should say Thou hast placed thy throne here and hast promised protection to such as call vpon thee before the Arke of the couenant now resting my selfe vpon this promise I come to thee as to the only gardian of my safetie Exod. 25.18 But Hezekias doubtlesse had respect to the forme of the Arke which was shadowed with Cherubims Some expound these Cherubims Angels as if it were said God reignes in heauen and sits among the Angels But this exposition sutes not For it is said that he sits betweene the Cherubims because of the Arke which was thus composed Now wee know it was a true and certaine signe of Gods presence albeit his power was not shut vp within the same but Hezekias in mentioning thereof meant to affirme that God was there present because he had vouchsafed to gather his people vnto him by stretching his wings as you would say ouer them For as much then as there is a great distance of place betweene God and vs Hezekias layes hold vpon this notable pledge of adoption and yet kept he his mind free from being tainted with any carnall conceits touching Gods Maiestie whereinto the superstitious plunge themselues who striue by all meanes to draw him downe from heauen but the King contenting himselfe with faith in the promises which he had receiued concludes that he needed not to seeke farre for Gods fauorable presence Let vs obserue this phrase of speech well therefore which
of the Turks or Iewes they know not and thus they houer in the ayre and touch neither heauen nor earth as they say There is not a worse plague to be found then such an imagination for thereby the true God and Idols are mingled together whose Maiestie is then tumbled downe from his throne vnlesse hee bee held as supreme head and all false gods with their worship laid at his feet The beginning of true pietie therefore consists in a wise distinguishing of this only God from all the troupe of idoll gods But Hezekias vseth two reasons by which he shewes they were no Gods First because they were made of corruptible matter Secondly they were the worke of mens hands Now what is more absurd then to see a man so much past shame as to be the forger of a God not only because himselfe is not eternall and God is but because he can not consist by his owne power not so much as one minute of an howre For example All the world not able to forme a sillie flea let all the world doe their vtmost to put all the wit force thereof into one man if it could be yet is he not able to make a poore flea what pride is it then for a man at his pleasure to put his hands to the worke and to forge as many gods to himselfe as he list for seeing all that is in vs is meerely earthlie and transitorie we can expect but treene gods to come from the worke of our owne hands Adde further that it is the greatest follie in the world to imagin vnder pretext of arte No follie like this to imagin that a piece of wood should become a God as soon as the workman by arte hath giuen some forme or shape vnto it to fasten a kind of diuinitie to a corruptible and an insensible block as if a peece of wood or stone began then to be god as soone as it hath some purtraiture giuen vnto it Thus we may easily ouerthrow all the superstitions which men haue inuented for stedfastnes and constancie must be sought further off then in mens shallow braines nay I say more all that which they haue inuented in that shop is condemned as lyes and things of nought Vers 20. Now therefore O Lord our God saue thou vs out of his hand that all the kingdomes of the earth may know that thou only art the Lord. NOw this good King in the conclusion of his prayer ouercomes all feare against which he had fought a long time for there is no doubt but the helps wherewith he hath hitherunto furnished himselfe did much incourage him with boldnes to adde this short clause Now albeit God deliuers vs not alwaies from outward troubles yet in regard he had promised to preserue and keepe the Citie Hezekias was bold to beleeue that this tyrant which plotted his ouerthrow should little auaile by any of his deuices And whereas he againe vrgeth the Lord with this motiue That his glorie shall be wonderfullie aduanced by the deliuerance of this Citie thence we gather that we ought to wish nothing more then to see the same florish euery maner of way for it is the principall end of our saluation from which we must not turne one iot if we thinke to find him mercifull vnto vs. In the second place we gather hence that such are vnworthie of Gods help who contenting themselues only with their owne saluation either forget or set light by the end for which they are saued For God by this vnthankfulnes is not only dishonored but they therein offer him great outrage in separating those things which at any hand ought to be ioined together Doth not the glorie of his name shine in our saluation And is it not the chiefest comfort and consolation we haue that it doth so as we haue said alreadie Yes doubtlesse Moreouer Hezekiah not only desires that the God of Israel may be onlie exalted of men but would haue him exalted so farre forth that all Idols also might be abolished for many Idolaters at that time would haue bin content that the true God had bin worshipped amongst the rest of their dunghill gods but because he can away with none to fit check mate with him all the gods which men haue forged must bee brought to nought that hee onely may obtaine the soueraigne Monarchy Vers 21. Then Isaiah the sonne of Amos sent vnto Hezekiah saying Thus saith the Lord God of Israel Because thou hast praied vnto me concerning Sennacherib King of Ashur 22. This is the word that the Lord hath spoken against him The virgin the daughter of Zion hath despised thee and laughed thee to scorne the daughter of Ierusalem hath shaken her head at thee NOw behold the fruit of praier for things being brought to an after deale God suddenly reacheth Hezekias his hand by the ministerie of our Prophet Isaiah God will haue our faith still exercised Not that hee so reached or stretched it forth that the enemie was forthwith put to flight but in promising deliuerance by Isaiahs mouth he still exerciseth the faith of his seruant Now as the Prophet for his part could not of himselfe haue giuen this consolation so had it been but a ridiculous thing to haue promised it vnlesse Hezekias had also beleeued that this message was sent him from God He therfore contented himselfe with this bare promise waiting in silence till God should manifest his power Now by this wee are taught that it is our dutie at all times to aske counsell of the Lord if we meane to feele his comforts in our afflictions and distresses for if we set light by the message which he sends vs by the ministerie of his faithfull seruants we are then vtterly vnworthy to receiue any consolation from him But albeit wee be neuer so well instructed and filled as it were with the knowledge of this doctrine yet it stands vs in hand to know it euery day better and better still drawing thence new testimonies to confirme our faith withall to the end we may haue remedies at hand when new assaults shall befall vs and may not at any time bee destitute of comfort in the middest of our greatest calamities for hee that is best furnished and fortified this way can neuer bee too well prouided We haue in Hezekias here a singular example of faith and constancie and yet the Lord contents not himselfe to haue comforted him once and by one prophecie onely as in verse 6 7. but he now confirmes his faith many waies that we who are far short of that constancie which was in him might learne to know what need wee haue of many helpes for the sustaining and vpholding of our faith continually Because thou hast praied vnto me The holy historie expresseth no more but this verbe I haue heard thee the word because therefore is a relatiue in that place but here it is an expositiue or a particle of giuing a reason as in many other
called the first borne of euery creature Colos 1.13 so the Church also which is his bodie obteines in this world the preheminence of dignitie and honour I leaue the Rabbins to their rauings Rauings of the Rabbins when they say that God created the Messiah and Ierusalem with a throne of glorie before he formed heauen or earth But we must hold this principle that he will be the faithfull gardian of his Church seeing he hath vouchsafed to preferre it before all the world besides As touching that which followes in the end of the verse And should I now bring it to this point Some draw it to a sense altogether wrested I denie not but the Prophets words are in the preterperfectence Now I haue brought it and put it but because the change of the tence is very familiar and vsuall in the Hebrue tongue it is certaine that the Prophet hauing affirmed that God is in such wise the former of his Church that it is the chiefest of all his works he now thence concludes that it can not be ruinated as other common things are It must be read by an Interrogation then Shall I bring it now or should I suffer it to be brought As if he should say Should I suffer it to be raced as other Cities which are quite ouerthrowne and laid on heapes For he compares Ierusalem with other Cities which were destroyed and subdued by the Assyrian that so they might know that this Tyrant should not so easily obtaine that which he desired because the difference is great betweene it and other Cities which haue beene raced to the foundation It must not be compared then with other Cities how well fortified soeuer they be because they with the earthlie matter of which they consist shall easily fall but albeit the Church be but weake and feeble in outward shew yet hath shee such a stable and firme foundation laid in Gods secret election that it can neuer be ouerturned by any tempests whatsoeuer The glory of the Roman Empire gone We see strange changes haue befallen the world Commonwealths haue been turned topsie turuie Empires abolished mightie nations subdued and their renowne and glorie extinguished What is now become of the glory of the Roman Empire What is become of the Nobles of this people who were the Lords of all the earth If any reliques thereof remaine which is very small is it not brought vnder the miserable slauerie of that cursed monster That Antichrist of Rome an exec able monster I meane Antichrist who exerciseth his tyranny ouer al the earth Where is now the liberty which Rome once inioied Where is that goodly forme of a Common-wealth which was once to be seene there Rome may now well be called the shop of all mischiefe and impietie Rome may now be called the shop of al imipâ—ty and a cage of euery vncleane bird But in the midst of all these horrible confusions the Lord shewes that he wil preserue Ierusalem that is to say his Church and albeit among these changes she be tossed vp and downe and diuersly afflicted yet she shall stand fast notwithstanding At least the shakings and persecutions which she suffers shall not hinder her so that by many resurrections as it were she should not still be renued and multiplied from age to age Now although the members of the Church are not alwaies of one ranke in this world yet it is one and the same body knit by ioints and bands to one head Iesus Christ Thus then The Lord will keepe and defend the Citie and will cause the children of his seruants to continue that their seede may be established for euer Psal 102.28 Vers 27. * Or For the. Whose inhabitants * Ebr. are short in haÌ„d haue small power and are afraid and confounded They are like the grasse of the field and greene hearb or grasse on the house toppes or corne blasted before it be growne THe Prophet now better expresseth that which hee touched in briefe before to wit that the estate of the Church is not to be iudged according to that which she is in this world for though the strongest Cities be taken that the most valiant doe faile in heart and fall into their enemies hands yet the Church shall remaine and florish because she rests not vpon her owne strength neither hath she her foundation from earth but from heauen For there is a close opposition here betweene strong Cities which the inhabitants cannot keepe because they are frighted and troubled and the Church of God which being vpheld by his onely grace sustaines all assaults and is neuer vanquished for she referres all things to God onely who giues her beginning and being continues her strength indues her with constancie and all sorts of benefits in a word with all the parts of her saluation Hence we are taught that all the fortresses in the world are nothing vnlesse God be the watchman All the forces of men are but as shiuering reeds vnlesse they be sustained by his power castels ramparts and weapons bee they neuer so many and inuincible without him shall serue their turnes nothing at all This is yet better expressed by the similitudes which are added For it was necessarie that the faithfull should bee well informed touching the loue and singular affection which the Lord bare towards them lest they should be offended at the prosperitie of the prophane and wicked Albeit humane forces then be neuer so glorious in outward appearance and make all the goodly shewes that can be deuised yet the Prophet affirmes that it is but like the grasse and flowers of the field The first Simile which are greene and florish for a time and suddenly are gone He abaseth them more by the other similitude which hee ads touching the grasse vpon the house tops The second Simile whose stalkes are high and easie to be seene of all but if they grow vpon any high place then are they neerest their withering being neuer fit for any vse as the Psalmist saith for the reaper filles not his hand nor the gleaner his lap and therefore the passers by say not so much as God speed you Psal 129.6 7. So albeit the enemies of the Church be like the tall Cedars whose toppes touch the heauens as it were and florish by inioying the world at will yet shall they in a moment wither and come to nothing As the corne then which growes on the ground serues to much better vse then the vnfruitfull grasse which growes on the house top so the Lord shewes that the base and abiect condition of his seruants is much more excellent then theirs who by reason of their power exalt themselues so farre as to iustle against the Lord of heauen and earth Some thinke that that which is added touching the corne blasted should be the fourth similitude but as I thinke the Prophet would haue it serue as an exposition of the former similitude as if he should say
his power The matter in outward appearāce was incredible as we haue said for there were many impediments on euery side and helpes none at all Thus God manifests then that the loue he beares to his Church is such that it shall be no hard matter with him to worke extraordinarily for the maintenance of it Hee vsed the like phrase of speech in Chap. 9.7 Vers 33. Therefore thus saith the Lord concerning the King of Ashur Hee shall not enter into this Citie nor shoote an arrowe there nor come before it with shield nor cast a mount against it NOw he comes to the deliuerance whereof he spake before for first God promised to driue away Sennacherib vers 29. secondly hee promiseth to furnish the people with necessarie foode albeit the Country was pilled and wasted vers 30. Lastly that he will cause this small remnant to increase into an infinite multitude vers 31.32 Now hauing spoken of the two last points he returnes againe to the first because without it the other twaine had been little to purpose to wit vnlesse the people had bin deliuered out of the hands of this Tyrant God therefore promiseth that himselfe will stand as a brasen wall to keepe him from entring in vpon them yea he wouid so preuent him that he should not so much as come neere to assaile them at all For he saith the enemies shall not shoote an arrow there I thinke the word Sollah should be taken here for a crosse-bow or other instrument of war with which they shot darts rather then for a mount for mounts cannot be cast Vers 34. By the same way hee came shall he returne and not come into this Citie saith the Lord. WEe haue said before that to returne by the same vva◠signifies I◠s'en est retourné come il est venu To goe his way without performing any thing as wee vse to say in our common prouerbe Hee went as wise as he came when one returnes without doing that which he came for and is preuented in all his enterprises To confirme this he addes that the Lord hath said it For no sooner hath he which cannot lie spoken but we ought forthwith to receiue and imbrace his word and that no lesse then if all impediments being taken away we saw the effect by and by to take place Vers 35. For I will defend this Citie to saue it for mine owne sake and for my seruant Dauids sake THis is the confirmation of the former sentence why Sennacherib shall not come into Ierusalem to wit because the Lord is her protector The Prophet here then commands Hezekiah and all the people to turne their eies towards God in regard the sight of this Tyrant was so terrible vnto them that they could doe nothing but tremble As when we at this day should consider the power of our enemies it would make vs quake for feare in so much that there should rest scarsly one dram of hope in vs but we must notwithstanding looke directly vp vnto God and lay hold vpon his promises and to fense our selues with them as with a shield It is to him to him alone I say that we must turne our eies seeing he hath power enough in himselfe for vs to represse the power of mortall man For this promise must not be restrained to Hezechias his time onely This promise must not be restrained to Hezekias his time onely but to ours also but it extends it selfe to all ages And yet the Prophets words haue a more ample sense for he affirmes that God himselfe is the protector and keeper of the Citie because he had taken it into his custodie Thence therefor◠he concludes that it must needes be out of danger because his defence is all-sufficient When he saith he will do it for his own sake he thereby brings Hezekias and all the people to the consideration of the free couenant The Iewes had been often rebuked and that very sharply yet did they not cease euen of set purpose to prouoke the wrath of God against them in which regard they not onely deserued to be left to themselues in the time of need but that he should inflict vpon them euident signes of his fearefull wrath and indignatiō That despaire might be preuented then hee teacheth them that God will bee their defence not that hee findes the cause thereof in them Ezek 31.32 but because he respects his own name Why so First that his word might stand fast which was that hee would neuer cast off the posteritie of Abraham which hee had adopted nor abolish his worshippe nor put out the remembrance of his name though the Sanctuarie should be destroied secondly lest hee should expose his name to the blasphemies scornes of the heathen There is therefore a secret rebuke included here which this people deserued to be galled withall and that iustlie for Hezekias no doubt had more adoe to quiet and still the Iewes from their murmurings then to chase away the enemie for they tooke on no lesse then if all had been lost We must not thinke then that God had respect to the deserts of the people or to any other particular cause but solely to his owne glorie For wee must supplie a close antithesis here which is expressed by Ezechiel I do not this for your sakes O house of Israel but for mine holy names sake Ezech. 36.22 What refuge we are to flee to in the conscience of our vnworthines Now seeing the same reason holds still in respect of vs let vs boldlie oppose this buckler against all our sinnes Lord although we are worthie by thy iust iudgements of a thousand deaths yet be thou pleased to accept of thine owne free mercie and goodnes to keep thy promise with vs. I grant that hypocrites gaine nothing by this that God is said to be the perpetuall protector of his Church but vnto this rock must all the faithfull learne to flee for refuge though they come emptie handed of any thing of their owne to appease his wrath withall for he will neuer suffer his Church to perish because he hath built and established it with a purpose to keepe it but the cause that moues him to doe it is nothing else but his owne free and infinit loues sake Furthermore it is diligentlie to be noted when he addes for Dauid my seruants sake for albeit it had been sufficient for God to haue sought the cause of our saluation only in his free and vndeserued loue which he beares to his people yet it is not without cause that he placeth a most certaine pledge of it in Dauid in whose hand he had renued the couenant promising to be his father Neither doth the Prophet propound him here as a priuate person but as that holy King whose throne was established by God 2. Sam. 7.14 that vnder his gouernment the Church might inioy peace and safetie In a word he was the mediator as it were betweene God and
as they turne not an haires breadth from that path which God hath limited out vnto them Thus their wonderfull disposition shewes that God is the author and framer of them Can a man then open his eies but he shall be forced to behold the maiestie of God in the works which his hands haue wrought He bringeth out their armies by number Vnder the word armie he comprehends two things First a number in a maner infinit secondly the excellent disposing of them For a small number of men will not make an armie vnlesse there be many bands Moreouer we call not a troope of men gathered disorderly together an armie but that where there are Lieuetenants Sergants of the band Captaines Colonels and ohter leaders who are to bring their souldiers in a right aray Thus then the infinite numbers order and certaine courses and marchings of the starres doe very well deserue this name of an armie By the word number hee signifies that God hath this armie alwaies at a becke Souldiers you know loue to be wandring this way and that way and the Captaine cannot easilie get them by and by together though hee cause the trumpet to be sounded neither can hee forthwith put them in aray being assembled But it is far otherwise with God hee hath alwaies his souldiers at a becke yea by number that is to say he knowes the tale of them so as none absents himselfe He calles them all by their names This sentence is in so many wordes contained in Psal 147. Some expound it as if God knowes the number of the starres which to vs is vnknowne but Dauid and Isaiah both meant another thing to wit that God makes the stars to serue his turne at his pleasure as if one should call his seruant by his name to set him about some businesse and in the same sense it will be said hereafter Chap. 45.1 that the Lord called Cirus by name because he vsed him as his seruant to set his people at libertie In a word by this hee notes a great readinesse and obedience when he which is called by his name answers to it by and by Those who expound the member before going to wit that God knowes the number of the stars faile also in this that they thinke by the word greatnesse By the greatnesse hee hath giuen them names signifying their power office Others expound it that there is no starre which hath not his propertie and efficacie because the Lord hath giuen it them for euer Others ioine these words with the verbe shall call as if the Prophet should say The Lord is so mightie that all the starres vnderstand what he commands them But as I take it this sense agrees best to wit that God is so powerfull and mightie that hee no sooner commands anie thing but all the armies of heauen are pressed to obey him wherein we haue a singular testimonie of his greatnesse when so excellent creatures doe without difficultie subiect theÌ„selues vnto him and in receiuing his commandements witnes that they acknowledge him for their Lord and Creator The word none is by the Hebrewes applied not onely to men and women but to other creatures yea to those that are without reason as heretofore in Chap. 34.16 speaking of the birds which should inhabit stately houses he saith that none of these shall faile and the word Isch which is there the Prophet puts heere This place sets before vs the power of God and teacheth vs that there is no creature in heauen nor in earth but it depends vpon his will and good pleasure What is more absurd or vnreasonable therefore then to compare him with idols which are vainer then vanitie it selfe Vers 27. * Or Why wilt thou say or shouldest thou say Why saiest thou O Iaakob and speakest thou O Israel My way is hid from the Lord and my iudgement is passed ouer of my God NOw Isaiah complaines of the Iewes who being in a manner brought to the last cast turned their eies away from Gods promises which were the meanes of their comfort Or if you will haue it so he takes order for the time to come lest they should quaile vnder so many and so tedious afflictions as should befall them The words are in the future tence which may be resolued into the subiunctiue Wherefore shouldest thou say From the former sentence he well inferres that whatsoeuer should happen The coherence of his verse with the former the faithfull and elect people were to wait patiently vpon the Lord till he in due season should relieue them Now he reasons from the lesse to the greater The Prophet takes his argument from the lesse to the greater that seeing God alwaies holds his soueraigntie ouer all the parts of the world it is vnpossible that he should euer for sake his Church Notwithstanding it is very likely that the people in that time made many complaints and murmured against God as if hee had been carelesse of their saluation or as if he came not soone enough to succour them or else that he shut his eies as one that refused to behold them in their aduersities This vice he now goes about to correct for they thought the Lord had cast them off and so in afflictions we are also ready to thinke for we imagin that he hath reiected and giuen vs vp for a pray because he lets things in the world goe at six and seuen Iaakob and Israel By these names the Prophet puts them in mind of the Lords couenant confirmed vnto them by so many promises As if he should say Thinkest thou thou art not that people whom God hath chosen to himselfe Wherefore shouldest thou imagin that hee which cannot deceiue should contemne thy arguments or reasons For the word vvay is taken for their estate or reasons and hid is taken for contemned or vnknowne because if God withhold his help but a little wee straight way â—hinke that his prouidence reacheth not vnto vs. Some expound it otherwise to wit that the people are heere reproued because they thought to sinne without punishment and so they will haue this sentence like to that in Psal 14.1 The foole hath said in his heart there is no God But questionlesse this was the Prophets meaning Thinkest thou O Israel that God thinks not of thine affaires For hee contests against the peoples infidelitie and rebukes them sharply that hee might afterward raise them vp to hope and comfort shewing that it is vnpossible for the Lord not to regard and helpe those whom hee hath once taken into his tuition and sauegard The word iudgement which is by and by added confirmes this interpretation for we cry out for iudgement in the time of affliction when we be oppressed and wronged And it is said that God then takes our cause in hand When God is said to take our cause in hand when in taking knowledge of it hee defends and keepes vs as on the contrarie that he regards vs not when he suffers vs to be giuen vp for a pray to our enemies It
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
praise Although the Prophets meaning be as I haue said to shew that the people should be deliuered in regard it neerely concerned Gods glorie yet from this place we also learne The end of our election vocation that the end of our election is the setting forth of Gods glorie in all things I grant that the reprobates are instruments of this glorie but it shines in a farre diuers sort in vs for we are chosen as S. Paul saith that we should be holy and without blame before him in loue Exod. 14.4 and 17.18 and he hath also predestinated vs to adopt vs in himselfe by Iesus Christ according to the good pleasure of his will to the praise of the glorie of his grace Election wherewith he hath freely accepted vs through his beloued Ephes 1.4.5.6 Hereunto appertaine the words of Peter where he saith We are a chosen generation and that vve should shew forth the vertues of him vvho hath called vs out of darknes Vocation into his maruelous light 1. Pet. 2.9 And Zacharie sings That we are deliuered out of the hands of our enemies to serue our God in holines and righteousnes before him all the daies of our life Luk. 1.75 Here ye see the end then both of our election and calling which is that we being consecrated and set apart for Gods vse as it were wee might praise and honor him as long as wee haue any being in this world Vers 22. And thou hast not called vpon me ô Iacob but thou hast * rather wearied me ô Israel WIth this priuie rebuke he confirmes that which was said in the former verse God saues none for his merits sake to wit that the merits of the people had no way moued him to deale so graciouslie with them This deliuerance therefore was to be ascribed to his free goodnes For proofe The proofe hereof he saith Thou hast not called vpon me vnder which word he cōprehends the whole seruice of God This phrase Called vpon me expounded whereof prayer was a principall part And thus he takes a part for the whole according to the vsuall maner of the Hebrues Now the Lord manifests it sufficientlie in other places that Inuocation is a speciall part of his worship Prayer a speciall part of Gods worship for hauing said in the fiftieth Psalme that he reiects sacrifices and ceremonies he presentlie addes Call vpō me For this cause the Scripture mentions this exercise of prayer when it notes out the marks of Gods worship For Moses minding to shew that the same was againe restored saith that then men began to call vpon the name of the Lord Gen. 4.26 I take the particle Ci in the second part of this verse for a coniunction aduersatiue thus God require◠a willing obedience Psal 110.3 But thou hast rather wearied me Others translate For thou hast trauailed as if he should say Thou hast done that which I commanded thee vnwillingly which comes all to one For as the Lord requires obedience so would he haue his seruants to performe the same cheerfully and readily Hee loues a cheerfull giuer as the Apostle saith 2. Cor. 9.7 but those that serue him by halues or by constrains cannot properly be called his seruants neither doth he accept of them nor of such seruices To shew then that the Iewes had not worshipped as they ought to haue done hee saith they did it vnwillinglie If any had rather haue it an exposition of the former member and so translate it thus Thou hast not called vpon me O Israel because thou hast yeelded me but a forced and constrained seruice I gainsay him not because the difference is not great as touching the sense Yet if it be taken as I haue translated it I thinke it is neerer to the Prophets meaning and the opposition containes also in it a rendring of the cause Will we haue our seruices acceptable vnto God then The vse let vs yeeld him a frank and willing obedience Vers 23. Thou hast not brought me the sheepe of thy burnt offerings neither hast thou honoured mee with thy sacrifices I haue not caused thee to serue with an offering nor wearied thee with incense SOme may demād why the Prophet should thus reproch the Iewes Obiect seeing it is apparent that they were very diligent in offering sacrifices according to the ordinances of the Law Some refer this to the captiuitie during which time they could offer no sacrifices though they had bin willing so to haue done Why so Because it was vnlawfull to offer them any where but in Ierusalem Ans for which respect their sacrifices could not be acceptable vnto God But I rather take it as a generall reproch for whilest the people had opportunitie to sacrifice yet they could alleadge no merit nor worthinesse as if God had been any way beholding vnto them for the same for there was neither faith nor obedience to bee seene in their sacrifices But faith God lookes rather to our faith and obedience then to our sacrifices as we know and obedience are things which God chiefly lookes vnto without which nothing we doe is or can be pleasing in his sight They wanted therefore integritie of heart their hands were full of blood they were wholly defiled with robberies and deceit iustice and equitie was banished far from them Albeit then that they brought their beasts euery day vnto the Temple and offered them there yet hee rightly affirmes that they offered none of these things to him because God accepts of no sacrifices which are separated from the truth and so offered them to another and not to him for all he required was that by these outward meanes his people should exercise their faith and obedience But these being wanting what worth was there in the sacrifices Hence wee gather that the Prophet speakes here of no new thing but continues that which hee began to teach in the former verse to wit that hee reiects all hollow and seruile seruices Vers 24. Thou boughtest me no sweet * Or caneh sauour with thy money neither hast thou made me drunke with the fat of thy sacrifices but thou hast made mee to serue with thy sinnes and wearied me with thine inquities BY the word Caneh he meanes that wherewith they made the precious ointment which was seldome vsed High Priests The Tabernacle The Arke The Instruments as is recorded in Exod. 30.25 For therewith were the high Priests the Tabernacle the Arke of the couenant with the instruments thereunto appertaining annointed Hee saith then Albeit thou shouldest lay forth thy money to buy me of that odoriferous ointment thou shalt but spend it in vaine if thou lookest that I should accept of it For all their labour was lost because they aimed not at the right marke God esteemed none of all these ceremonies as long as they were separated from faith and the vprightnesse of the heart and a pure conscience Where he
ought to conceiue of such an idolatrous and barbarous reuerence let them learne it from Saint Peter S. Peter whose seat they brag to hold for hee would not suffer Cornelius the Centurion to doe him such reuerence Act. 10.26 Let them also learne it from Saint Paul S. Paul what to doe in this case who rent his garments and reiected this honour with great detestation Act. 14.14 Is any thing more absurd then to say that the Sonne of God in stead of ordaining a Minister of the Gospell should consecrate a prophane King The Pope a prophane King exercising a Persian-like pompous state vtterly insupportable But let vs remember that whilest the Church is a pilgrime in this world that shee may bee humbled and that shee may bee conformed to Christ her head shee is subiect to the crosse And if her enemies giue her any rest The Churches chiefest gloâ—y consists in humilitie yet you shall perceiue that her chiefest glory and beautie consists in modestie Whence it followes that shee is stripped of her ornaments when shee is decked with a prophane arrogancie The Prophet then by these words vnderstands nothing else but that adoration by which Princes humble themselues before God and that obedience which they yeeld to his word in the Church for we must carefully beare in mind what hath been said before to wit that the honour which is done to the Church must neuer be separated from her head The honour done to the church must neuer be separated from her head For this honour and seruice appertaines vnto Christ and if it be in any sort attributed to the Church it is in such wise that it alwaies remaines intirely to her onely head Adde also that Kings doe not submit themselues to the true religion that they should beare the yokes of men but that they might submit themselues to the doctrine of Christ Who euer he be then that reiects the Ministers of the church and refuseth to beare the yoke which God imposeth vpon all his seruants by her hand Hee is no child of God that will not beare the yoke which he imposeth vpon him by the Churches hand such a one hath no communion with Christ neither can hee be the child of God For those that vvait for me c. I take the word Ascher for a particle of rendring a reason for the words runne on so in a line that those who diuide them doe much darken the Prophets meaning For by this argument he proues that it is good reason Kings and Princes should cheerefully bow vnder Gods gouernment and need neuer be squemish to humble themselues before the Church because God will not permit any that wait for him to be ashamed As if he should say This shall be no slauish but an honourable and an amiable subiection No slauish but an honorable subiection to humble our selues before the Church Now he ioines his truth with our saluation as if he should say Let me be held neither for God nor true of my vvord if I accomplish not that which I haue promised Hence we gather an inestimable fruit For as it is impossible that God should lie or repent so is it necessarie that the stablenes of our saluation which the Prophet drawes from the truth of God himselfe should euer remaine stedfast without being moued or shaken Vers 24. Shall the pray be taken from the mightie O the iust captiuitie deliuered 25. But thus saith the Lord Euen the captiuitie of the mightie shall bee taken away and the pray of the tyrant shall be deliuered for I will contend with him that contendeth with thee and I will saue thy children HAuing answered an obiection in the former verse God testifieth in these verses that he will oppose his power against the power of such as tyrannize ouer his Church be they visible or inuisible aduersaries which might arise in the minds of the faithfull now hee confirmes this solution yet better For it seemed a thing incredible that the Iewes should euer be deliuered from vnder the hands of so mightie an enemie who held them prisoners by the law of armeâ— and had iustly subdued them vnder bondage He addes this interrogation then as it were iâ— the person of all the common people who as it is likely had this speech rife in their mouthes to which he makes answer as wee shall see anon But first we must obserue the similitude in that the Church is called the pray of the mightie and the iust captiuitie that is to say lawfull For he is called a iust possessor which hath gotten it lawfully as in a iust war he that takes the spoile is the iust possessor of it Such was the condition of this ancient people whilest they were in exile for they lost both their Countrie and libertie together and the vanquishert vvill onelie was a law But yet we are diligently to obserue this similitude to wit that the Church should be oppressed by the tyrannie of Princes made a pray to the throte of wolues and yet notwithstanding shee should be esteemed good purchase yea esteemed a iust captiuitie What is more vniust But thus were our fathers handled and are we better or more worthy then they But let them boast as long as they list of their iust captiuitie and let them glory at their pleasure in this vaine title the Lord pronounceth them abominable cut-throtes and theeues in affirming that he will bee auenged of them and plucke the pray out of their teeth for God vseth not to ouerthrow iust poscessors Whence it followes that the dominion which they vsurped ouer Gods people was an vniust tyrannie and plaine robberie Neither could their weapons nor munitions hinder the Lord from taking from them that which they vnlawfully detained And this promise stands in force not onely against tyrants and visible enemies but also against the tyranny of Satan from which we are now deliuered by the admirable power of God I grant Satan is a powerfull aduersarie but the Lord which is stronger then he will bind him and take away his weapons and cast downe his strong holds that he may restore vs vnto liberty Mat. 12.29 Haue wee tried the power of God then in this behalfe The greater reason haue we to relie vpon his deliuerance still 2. Cor. 1.10 as oft as our enemies tread vs vnder their feete and tyrannize ouer vs with cruelties Now when he saith he will contend for our sakes first he therein brings vs to the consideration of his power that wee should not iudge of things either by common reason not yet by the strength of mans arme Wee must not look then vpon that which we are able to doe or to the meanes which we haue in a readinesse but commit the whole sum of our affaires vnto the good will of God who vouchsafes both to care for vs and to defend vs. And not onely so but assures vs that he is furnished with strong
him that bringeth forth an instrument for his worke and haue created the destroier to destroy THe Lord sheweth how easie it is for him to deliuer his Church from the wicked enterprises of his enemies God knowes how to work well by euill instruments for they can accomplish no more then that which hee permits them to doe yea he vseth them as his instruments to chastise his children withall Now this may as fitly bee referred to the Chaldeans as to the rest of their enemies which afterward molested the chosen people of God If wee receiue the first sense God plainly shewes that in a moment hee can chase them away whom he hath brought together and bring them downe whom hee hath exalted And if we referre it to Antiochus and his like the sense will not be much different to wit that euen those shall not hurt as they would for they shall not so much as remooue their least finger without Gods leaue Obiect But doth not the Prophet seeme to contradict himselfe For in the former verse hee said that the wicked should assaile the church vvithout the Lord and heere hee shewes that they fight as it were vnder his colours and that vnder his conduct and authoritie they waste and destroy the Church I answere Ans we must consider the opposition namely that the Lord had raised vp the Babylonians to scatter the Church for wee are to note the similitude of the deluge mentioned in the ninth verse whereby he signified an vtter destruction so as the Church was then in a maner cleane wasted by the Babylonians whom he vsed for that seruice But he there protests to moderate his indignation so as he will neuer suffer the enemy to abolish his Church againe though for a time he giue the same ouer to be chastised by their hand Indeed that is the enemies drift for they imploy the vtmost of their power and force to bring the Church to confusion and vtter ruine but the Lord represseth their rage in regard they doe it without him vers 15. that is to say VVithout his commandement Some expound that the Smith is created for his worke that is to say to practise his owne death and the destroier to destroy himselfe But I thinke the first sense is more simple where the Lord saith that hee createth the destroier it is not onely referred to their nature as they are borne men but to the act of destroying and yet wee must not lay the blame vpon God as if he were the author of the vniust crueltie which remaines in men for God consents not with their wicked will but disposeth of their indeuors by his secret prouidence and vseth them as the instruments of his wrath But we haue handled this matter in another place Vers 17. But all the weapons that are made against thee shall not prosper and euery tongue that shall rise against thee in iudgement thou shalt condemne This is the heritage of the Lords seruants and their righteousnesse is of mee saith the Lord. HE againe repeates that which was noted before namely that the wicked shall lose their labours let them plot as much as they will for their violent determinations are conducted and held short by the secret counsell of God Now he vseth the particle All signifying that the wicked should haue meanes of all sorts and in great number to worke the Churches ouerthrow but all should vanish like smoke because the Lord would represse them God indeede permits them to worke their wils for the triall of the faithfull but after patience hath had her perfect worke in them he strippeth the wicked of all the force and power in which they trusted Now hauing spoken in generall of the vveapons and instruments of warre wherewith the vngodly inuade the Church The tongue a pestilent enemie hee names the tongue expresly which is the most pestilent and deadly weapon of all Iames 3.8 For the wicked content not themselues to rent and teare the seruants of God by outrages and slanders but they also labour as much as in them is to extinguish the truth of God and to alienate mens mindes from the loue of it and this ought more to pierce and wound our hearts then if we were to lose our liues an hundred times Adde also that good men are more deeply wounded with false imputations then with the deepest gash that can be giuen them with a sharpe sword and therefore we must not ouerpasse this mortall and deadly weapon of the tongue Afterwards when hee addes that these tongues rise vp in iudgement it is to shew that the wicked shall be so bold and insolent that they shall maliciously prouoke and molest the children of God yea they shall doe it in iudgement for they couer themselues vnder goodly pretences that they may make the world beleeue their cause is exceeding good As when the Papists call vs dogs heretikes and schismatikes they plead against vs in iudgement as you would say and will be esteemed the defenders of the Catholike faith though they onely be the vpholders of idolatry and lies And yet their accusations are painted ouer with such colours that so they may make vs the more odious among them who are ignorant of our iust cause But admit they assaile vs with open violence by the smitings of the tongue Ier. 18.18 or with any other weapon yet let vs not doubt but we shall be more then conquerours as this prophecie witnesseth for the victorie is heere promised vs. Seeing therefore we may be bold to relie vpon the truth of it let vs buckle our selues to the combat with a stout and inuincible courage This is the heritage Hee shewes that the Lord hath giuen this to his seruants as it were by the right of their inheritāce whereof they shall not be defrauded for as there is no title so sure as that of an inheritance so he also shewes that the seruants of the Lord ought to assure themselues of this priuiledge aboue any thing in the world besides namely of his protection and perpetuall safegard by which he defends and keepes all his from all dangers whatsoeuer Righteousnesse is heere taken for that which we commonly call Their right To conclude his meaning is Leur droit that the Lord will shew himselfe the protector of his Church that he may maintaine their innocency As oft then as men offer vs any violence let vs learne to run straightway to God for in regard we seeke to other helpes it comes to passe that wee are destituted of his defence and protection THE LV. CHAPTER Vers 1. Ho euery one that thirsteth come ye to the waters and ye that haue no siluer come buy and eate come I say buy wine and milke without siluer and without money A generall summons THE Prophet here greatly magnifies and extols Gods goodnes which should be spread abroad largely and in greater abundance then was wont vpon the Church vnder the kingdome of Christ vnto whose
any had rather restraine this discontent and displeasure of God to his iudgement in regard that hee iustly condemned and abhorred this wicked people I gainsay him not As if hee should haue said God saw nothing in this people but matter of hatred whence it followes that he had no other motiue to send them reliefe but onely because hee saw that things were brought to vtter ruine Vers 16. And when hee saw that there was no man hee wondered that none would offer himselfe Therefore his arme did saue it and his righteousnesse it selfe did sustaine it THe Prophet prosecutes the same argument still The same argument prosecuted but hee laies that out more at large now which he briefly touched before For that which hee said in the former verse might peraduenture seeme obscure namely that it displeased the Lord because there vvas no iudgement In this place then hee repeates that the Lord saw there was no man that would succour the Church and he wondered at it He vseth a verbe which signifies that the Lord tooke vp an occasion of wondeâ—ment As if he should say He stood as one amazed Some translate the word Maphgia Intercessor but I thinke the sense is that no man presented himselfe to set the things in order that were confused there vvas no Physition that vvould put to his hand to prescribe a remedie for this sickenesse and therefore the Lord vvondered But it is easie to iudge why he attributes this astonishment vnto God for by this reproch he meant to shame the Iewes that so according to their custome they might not seeke out pretences to couer their sinnes withall Now in regard it was a thing incredible or rather monstrous that amongst the holy and elect people there was not a man to be found that would oppose himselfe against iniustice he brings in God as one astonied at so rare a matter that by meanes hereof they might be brought at last to wonder and blush at their owne hypocrisie For might they not worthily be taxed of detestable obstinacie if they would not blush at that which dâ—aue the Lord into this admiration and that by reason of their stubbornnes And therewithal he taxeth their hypocrisie in that they made shew of hauing pietie and holines in great estimation and yet when God came to make a diligent search there was not a iust man to be found amongst them Moreouer by this text he magnifies and extols the greatnes of Gods mercie in that he vouchsafes to pull out a people as out of the bottome of hell that were in such a pitifull plight For no doubt but the Iewes by these words were admonished by what means they were to expect their deliuerance namely euen because the Lord was willing by a miracle to saue this forelorne people Now this word to vvonder sets forth Gods fatherly care Sure it is that there are no such affections in God namely God is not subiect to humane passions that he should be astonied at new and vnwonted accidents as if they were strange to him But herein he rather applies himselfe to our capacities that being touched to the quick with the sense of our miseries we might be brought to abhorre our wofull condition When he saith then that the Lord saw it is to signifie that there is no reliefe to bee found in our industries and when he vvonders it telles vs that we are more then blockkish and senselesse in regard that we neither knovv nor regard the miseries we are in And yet that our carelesnes hinders not the Lord from working saluation of his Church So his arme brought saluation In these words he shewes that we are not to despaire albeit the helpe of man doe faile vs. We must not despaire though mans helpe faile vs. Nay all aides whatsoeuer being abolished the Prophet attributes the beginning and end of his nations saluation yea of all mankind to the free goodnesse and onely power of God Euen as then in affirming that God is powerfull enough yea almightie to deliuer the Iewes he therefore reacheth out his hand to the weake so in telling vs that we cannot so much as stir a finger towards the procuring of our owne saluation he thereby casteth to the ground all high imaginations that so being stripped of all confidence in our workes we might the more freely draw neere vnto God We must not onely marke what the Prophets say bâ—t also obserue their scope and drift This is the Prophets meaning and I would haue it well obserued For in reading the bookes of the Apostles and Prophets we must not onelie marke what they say but why and wherefore they haue said this or that In this place then we are principallie to consider whereat the Prophet aimes namely to signifie that God is of sufficient power in himselfe to accomplish the worke of our saluation that our eies might be kept from wandring here and there because our minds are too much tied to outward meanes What then but that wee repose the whole hope of our saluation in the arme of the Lord and the true restauration of the Church in his righteousnesse Bee it therefore knowne that such erre grosely who place it in any thing else seeing God borrowes nothing out of himselfe The vse of this doctrine The vse and profit of this 〈…〉 extends it selfe euen vnto vs. For albeit all helpes do sometimes faile vs yet will the Lord find sufficient succour for vs in his arme and power As oft then as outward meanes doe faile vs and that wee bee ouerwhelmed with all sorts of miseries perceiuing nothing but present death before our eies Note let vs haue our refuge to this doctrine and let vs bee well assured that God is strong enough to protect vs and seeing he stands not in need of any mans helpe let vs learne to rest our selues boldly vpon his assistance But yet we must herewithall retaine the generall doctrine To wit that the deliuerance of the Church is a worke and benefit which onely belongs to the wonderfull power of God The Churches deliuerance a benefit proceeding from Gods wonderfull power that so wee may neuer attribute any thing either to the strength or industrie of man We ought also to abhorre their pride who wrest and wring part of this praise vnto themselues which whollie belongs vnto God seeing in him alone consists the cause and effect of our saluation Arme here signifies his power and might Righteousnesse that equitie which he vseth in procuring the saluation of his chosen when he becomes their protector and deliuers them from death Whereas he saith that his owne arme obtained saluation it must not be referred vnto God neither must we reade it as if God had saued himselfe but it is to bee referred to the saluation of the Church which hee deliuered out of the hands of her enemies Vers 17. For he put on righteousnes as an habergeon and an helmet of saluation on his head
wee should bee of being corrupted with idolatry 44. 14 Idoll ministers 56. 10 Roman idoll 60. 14 Idols matches to kindle Gods wrath withall 1. 31 Things of nought 2. 8 They must bee vtterly reiected 17. 8. and 30. 22. and 31. 7 How they are said to be made of nought 41. 24 The works of mens hands 2. 8. and 17. 8. 31. 7 The trust in idols vaine 8. 21 Their Oracles how ambiguous and deceitfull 41. 9 22 Their vanitie how great 41. 29. 46. 2 Idumeans and their beginning 63. 1 Sworne enemies of Gods people 63. 1 2 Their ruine foretold 34. 1 10 11. 63. 1 Iehu prophaned Baals altars 30. 22 Iereboam hath many followers 22. 23 Ierusalem miraculously saued 10. 32 Why called the Citie of God 45. 13 Why called the daughter of Zion 1. 8 Why called Citie of vanitie 24. 10 How said to be formed of old 37. 26 How she is said to haue plaid the harlot 1. 21 In what sense called virgin 37. 21 How her foundations are said to bee euerlasting 44. 7 Iewes Iewes originall 41. 4. 43. 27. 51. 1. 65. 7 Apostataes 1. 4 Bold in forging fables 37. 36. 40. 31. 48. 21 Corrupters of the Scripture 49. 6 Why called a nation spoiled 18. 2 A paterne of cursing 65. 15 Their children degenerate 29. 22. 31. 6. 48. 1 and 57. 3 How enemies of God 1. 24 Inexcusable 2. 5 3. 31. 4. 40. 28. 42. 20. 44. 8. 48. 5. 50. 1 2. 65. 12. 66. 4. Defiled with the corrupt customes of the Gentiles 2. 6. 48. 5 The first borne in the Church of God 14. 2. 19. 25 Why compared to a worme 41. 14 They leaned vpon the power of the Egyptians 19. 1. 30. 1. 31. 1 Why it is said they offered no sacrifices to God 43. 23 Their afflictions diuers 1. 2 Their apostacie 1. 2 4 21. 5. 24 Their insatiable couetousnes 2. 5 Their blinding 6. 10. 29. 10 11. 42. 19 Their wilfull blinding 42. 21 Their wofull condition 3. 12 Their false confidence 30. 17 Their rebellion and obstinacie 1. 5. 6. 9 10. 9. 8 13. 22. 6 7. 29. 7. 30. 1. 31. 1. 48. 4. 49. 6. 57. 10 17. 59. 1. 65. 2 5. 66. 4. Their distrust 30. 1. 49. 14 A fable of theirs touching Senacherib 37. 38 Their vaine confidence 20. 1. 22. 3. 29. 1. and 23. 1 2. 66. 1 Their boasting 57. 4. 65. 15 Their hypocrisie 20. 13 20. 30. 10. 58. 3 Their pride 22. 3. 65. 15 Idolatry 1. 29. 2. 8 Impudency 48. 3 Infidelitie 65. 3 Ingratitude 1. 2. 2. 5. 5. 2. 22. 11. 24. 5. 26. 10. 27. 11. 28. 7. 29. 22. 31. 1. 41. 9. and 46. 8. 48. 3. 50. 3. 63. 8. 65. 3 Their desperate malice 1. 4 Their diseases incurable ibid Their fathers how wicked 43. 27 Their prerogatiue 19. 25. 22. 1. 42. 6. 61. 9 Their presumption 30. 12 Headinesse 20. 2. 26. 2. 29. 1 Their sottish brutishnesse 29. 9. 42. 22 25. 57. 10. and 60. 9 Their superstition 65. 11. 66. 3 Carelesnesse 1. 7. and 28. 9 Equalitie of Iewes and Gentiles 45. 23 Why the Iewes were discontented with their estate 8. 6 Titles giuen the Iewes to their disgrace 7. 13 Prouoked by the Gentiles 2. 5. 55. 6 Ignorance voluntary condemned 5. 13 Whether it be the cause of all euils 5. 13 Ignorance excuseth not 27. 11 A learned ignorance 6. 4 Why the Hebrewes call all sinnes ignorance 27. 11 Of a simple and an affected ignorance 5. 13 Nothing more vnseemly in Ministers of the word then ignorance 56. 10 Iim 13. 21 An abomination to erect and set vp Images 40. 18 Images held to be lay mens bookes 2. 8 And what fruit they reape by them ibid A wicked imitation 57. 5. and 66. 3 Immortalitie of soules 57. 2 Impatience must be corrected 16. 5 Impenitencie how displeasing to God 22. 14 A great sinne ibid. Implicit saith of the Papists what 52. 15 Imprecation of the faithfull against the Babylonians 13. 12 Incredulitie a dangerous sicknes 42. 8 It onely prouokes God to wrath 45. 24 The punishment of it 6. 10 Signes of infidelitie 40. 5 Infidelitie cause of trouble in the mind 30. 15 Infirme how they must be supported 42. 3 Ingratitude a detestable vice 44. 21 It ought to be eschewed 60. 15 Inhumanitie flowes from the contempt of God 59. 3 Inhumanitie condemned 16. 4 Innocencie of Christ 53. 9 Good intents of Papists confuted 66. 4 God reiects our good intentions if they bee not warranted by his word 65. 7 Vse and force of interrogations 23. 9. and 43. 19. 48. 11. and 51. 19. and 57. 6. and 63. 1 12. All inuentions of men condemned 1. 29 Why men please themselues so much in their inuentions 1. 12 Nothing angreth God more then when we follow our owne inuentions 65. 2 Inuocation of Gods name accompanied with true repentance 19. 22 Inuocation put for Gods whole seruice 64. 6 Very necessary in the faithfull 41. 17. 55. 6 Inuocation of Saints departed confuted 65. 24 True ioy flowes from Gods fauour 12. 2 6. See Faithfull Wicked Isaiah the kinsman of Christ 5. 1 Exposed to the outrages of the wicked 50. 4 Why he was commanded to walke naked 20. 2 A Prophet appointed for the Iewes 1. 1. and .6 and 23. 18 He bewailes the desolation of the Church in pitifull maner 22. 4 Why hee bewailes the calamitie of the Churches enemies 16. 9. In what sense he termes the Idols prophaned 30. 22 Why hee separates himselfe from the crew of the wicked 42. 24. 59. 3 How he is said to command the Medes and Persians 13. 2. 21. 2 He speakes in the person of another 16. 9. and 21. 3 He represents Gods person 21. 2 Why hee preacheth to the afflicted Iewes of his time 1. 7 How he is said to see God 6. 1 Why called Gods friend 5. 1 His authority confirmed 6. 8. and 7. 11. and 13. 2. 16. 13. 50. 4 His inuincible constancie 8. 8. and 22. 17. and 25. 1. and 30. 8. and 39. 3. 5. and 62. 1. Whether his nakednesse was vnbeseeming him or no 20. 2 His vocation newly confirmed 6. 1 Isaiah the sonne of Amos 1. 1. and 2. 1. and 13. 1. and 20. 2 Israel a name most honourable 1. 3 Named by way of dishonour 4. 7 Israel double 43. 6 Cause of the Israelites ruine 17. 10 Their false confidence 17. 9 Their ingratitude 17. 9 10 Their disloialtie 17. 9 Their pride 28. 1 Italians and the signes of their sorrow 15. 2 Iudah put for the whole nation 1. 1 Iudeah and the ruine thereof foretold 22. 1 Why called the valley of vision 22. 1 Iudea full