A COMMENTARY VPON THE PROPHECIE OF ISAIAH By Mr. IOHN CALVIN WHEREVNTO ARE ADDED FOVRE TABLES The first touching places of Scripture alleaged The second of the principall matters handled The third of Authors and diuers names mentioned Th◠fourth of certaine texts cited out of Isaiah in the new Testament which by the Author in the Commentarie are compared and reconciled TRANSLATED OVT OF FRENCH INTO ENGLISH BY C. C. Behold the Lamb of God that taketh away the sinne of the world Iohn 1.29 To him also giue all the Prophets witnesse that through his name all that beleeue in him shall receiue remission of sinnes Act. 10.43 Lord who will beleeue our report And to whom is the arme of the Lord reuealed Isai 53.1 Iohn 12.37.38 AT LONDON Imprinted by FELIX KYNGSTON and are to b◠〈◊〉 by William Cotton dwelling in Pater noster Row at the signe of the golden Lion 1609. TO THE HIGH AND MIGHTIE PRINCE HENRIE PRINCE OF GREAT BRITTAINE SONNE AND HEIRE APPARANT TO our Soueraigne Lord IAMES King of Great Brittaine c. AND TO THE MOST NOBLE AND VERTVOVS PRINCESSE THE LADY ELIZABETHS GRACE his Highnesse most deare Sister all honour and happinesse with eternall glorie through Christ IESVS MOst gracious and renowned Princes hauing translated out of French into our English tongue the booke of the prophecie of Jsaiah interpreted and expounded by Master John Caluin of reuerend memorie I humblie craue that it may be published vnder your most Princely names and protection The reason of this my humble petition is that the honor of so noble a worke may not be imbased by the meanes of my endeuours This Prophet by birth was the sonne of Amos esteemed by many to haue been brother to Azarias King of Iudah and Father in law to King Manasses which being so this Prophet was by birth of the blood Royal and descended of the house of Dauid which for the promise of Christ to come of him was the most noble house of all the Kings of the earth Being so borne his education could not be but Princely and his bringing vp in all good learning wisdome vertue and honor His spirituall graces not attained vnto by ordinarie meanes but inspired into him immediatly by the Spirit of God were excellent This appeareth particularly in the sixth Chapter of this Prophecie declaring that an Angell of God with a burning coale taken from the Lords Altar and laide to the mouth of the Prophet refined his lips and his tongue that they became pure and precious as the finest Gold The same is manifest in all the booke of his Prophecie wherein both the light and the heate of that heauenly fire appeareth For he not onely declared the will of God sincerely according to the lawe and testimonie deliuered to Moses but also foreshewed the future euents of the Kingdome of Judah and of all the flourishing states and Kingdomes of his time He Prophecieth also of the birth of Iesus Christ as if hee had been taught by the Angell Gabriel who brought the annunciation and message of it to the blessed Virgin his mother Of his passion and death he spake as if with the Apostle John he had stoode by when he was crucified His resurrection he described as if with all the Apostles he had stoode vpon Mount Oliuet where the Lord tooke the cloude of glorie as his heauenly Chariot to ascend and goe vp to his Father His zeale and indignation against sinne is euident euery where in his sharpe reproofes of the offences of all estates Finally the booke of his Prophecie beareth written in the head of it the names of foure Kings in whose time he prophecied and before whom as a vessell of golde he bare the name of God with great honour All which things being royall it seemed to me most conuenient that his booke should still beare in the front of it the names of Princes And as hee foreshewed that Kings should bee Fosterfathers and Queenes Nurces of the Church of Christ so my desire was that his booke might be published vnder the names and protection of Christian Princes Moreouer I was led hereunto by the example of this Interpreter whose exposition vpon Jsaias prophesie I translate namelie of M. John Caluin a man in his time of excellent pietie and learning and one of the great lights whereby it hath pleased God both to chase away the errors of poperie as the darknes of the shadow of death and to cause his maruellous and comfortable light of the Gospell to shine vnto this present age For hee dedicated his first exposition of this booke to the young Prince King Edward the sixth of famous memorie for the princelie graces for the zealous loue of true religion and of al heroical vertues wherewith in his young yeeres he raised an admirable expectation of future glorie if his precious life had long continued He was also most worthily renowned with highest glorie for that gracious reformation in religiō which was established by his regal authority and which our English Church at this day with great comfort doth enioy vnder the happie gouernment of our Soueraigne Lord the King your most noble and renowned Father Furthermore the same Author setting out againe this Commentarie amplified and enlarged he dedicated this second edition to our late most gracious Queene Elizabeth worthie of eternall memorie in this Kingdome for the reestablishing after a few yeeres alteration of the zealous reformation of her most vertuous brother Which example hath led mee in most humble manner to seeke for the same worke the high patronage and protection of such Princes like those to whom hee presented this his seruice To whom I know none so like as your selues both in regard of your high estate and also in like most noble descent from the vnited houses of Yorke and Lancaster Besides which resemblance your Highnesse also is of like yeeres to the yong Prince King Edward and in the eies of all the kingdome of like hope of excellent vertue and zealous proceedings in the aduancement of Christian religion In like manner your Grace resembleth the most gracious late Queene Elizabeth both in her royall name and also in the constant expectation of all men to expresse in time all the princely vertues and graces that shined in that most renowned Princesse from this Westerne part of the world to the furthest East and to the rising of the Sunne In which respects esteeming such a dedication most like that which my author made of his owne worke I haue most humblie craued that this my translation of it might bee vouchsafed the honour to haue your Princelie names written in the beginning of it For notwithstanding the great difference that is betweene a reuerend learned writer and expounder of the holie Scriptures and the translator of such an exposition yet this meane seruice hath also his good vse in the Church of God and is of long and tedious labour to such as take paines therein which being gratiouslie
himselfe Vers 5. And the Lord spake yet againe vnto me saying 6. Because this people hath refused the waters of Shiloah which runne softly and reioyce with Rezin and the sonne of Remaliah TO the end Achaz should not waxe secure nor rest himselfe vpon a vaine hope the Prophet suddenly breakes off his speech touching the common saluation of the faithfull and doth againe set the threatnings and chastisements before the vnbeleeuers Some thinke that hee speakes here against those which onely sought after newes as indeede it comes to passe that the common people for the most part are not contented with the present state but desire to heare of a new King And that often happens to manie which wee see befall those that are sicke namely they hope to be better when they haue changed their place The wills of men are so peruerse that when things fall not out as they would they looke after nothing but a change in the state greedily pursuing after tidings therof thinking to receiue some reliefe by it But I thinke the meaning of the Prophet is to be stretched further and is not to be referred only to those who asked after a change but that it is rather a generall speech comprehending all estates for impietie and the contempt of God had almost ouergrowne the whole land He speakes not then of any small number or of a particular faction but of the whole assemblie of the people and seeing they were almost all of them degenerate he very iustlie reprooues them all I confesse indeede that he excepts a little remnant of the faithfull of whom he will make mention by and by Now the offence is that the people distrusting their owne weakenesse desired greater riches and forces He saith then that they despised the waters of Shiloah because the Iewes made no reckoning thereof and were discontented with their owne estate He ads that they delighted to looke to Rezin Others translate with Rezin but the particle to expresseth their peruerse desire better His meaning then is to say that the Iewes seeing themselues destitute of great garisons looked vnto others and longed for the riches of the kingdome of Israel For when they considered their pouertie and weake estate they trembled and trusted not in God at all but only in outward helpes They thought they should be in great safetie if they could obtaine a Prince equall in power to the King of Israel Thus they reioyced in other mens riches and desired them Vers 7. Now therefore behold the Lord bringeth vpon them the waters of the riuer mightie and great euen the King of Ashur with all his glorie and he shall come vp vpon all their Riuers and goe ouer all their bankes HE speakes in the present tence to the end all should lay it the neerer to heart Behold the Lord brings vpon you violent waters We must note the similitudes which the Prophet vseth for the speech is much more elegant then if he had spoken barely and nakedly without them and it is as if hee had said Because the people are not contented with their condition but are euer lusting after the riches and wealth of another I will shew them what it is to haue a mightie King As for example if some few people subiect to a poore and obscure Prince hauing mightie neighbours that were subiects to a King of great renowne should say Oh what a goodly thing were it to bee the subiects of such a puissant King to be vnder the gouernment of the Emperor or of the King of France who haue an inuincible power Should not God haue iust occasion to chastice such a wicked desire For by how much the more mightie Kings are so much the more doe they oppresse their people they will be vnder no controll but will do whatsoeuer they list adde also that they know not the measure of their power but according to their strēgth they giue themselues licence to doe what them liketh The Lord reprooues this vnbridled desire of the Iewes that in distrusting their owne strength they looked not to the Lord but to the riches of mightie Kings Now this reprehension hath much more grace vnder these figures then if he had spoken without them Shilo as S. Ierom saith was a little fountaine whence proceeded a riuer running softly thorow the middest of Ierusalem And because this little riuer was insufficient to defend them they desired and asked after those great riuers which inuironed and greatly inriched the cities For there is nothing which brings more renowne and riches to a countrie then these great nauigable riuers by which one may fetch in and carrie out all sorts of merchandize the more easily He compares Euphrates then which is the most renowned riuer in the East with Shilvah and followes the same similitude vnderstanding by violent waters the Assyrians which should waste Iudeah and spoile it wholely 2. King 18. as it were with a deluge I wil shew you saith the Lord what it is to wish for these mightie and violent waters And shall come vp This place ought to be diligently obserued For wee haue all of vs a distrustfulnesse naturally rooted in vs so as when the helpe of man failes wee are out of heart Let God make what promise hee will we cannot be resolued of the truth of it but haue our eies fixed vpon our owne feeblenesse and being besotted we lie like blocks in our feares And therefore haue we neede to seeke a remedie for this vice Shiloah then that is to say the vocation or condition to which God hath called vs with promise of blessing should be vnto vs a strong defence although we see it not before our eyes and that we should preferre the same our estate before the power of the greatest Kings of the world For if wee relie vpon the succour of men and place our confidence in riches and abundance of siluer we must looke for the chastisement which the Prophet threatneth in this place The holy historie witnesseth that these things came to passe so as he which shall reade therein shall haue no great need of an exposition of this place The Assyrians whom the Iewes called to their succour destroyed them and this was a iust punishment of their distrust Wherein wee haue a faire looking glasse to behold the ende of such lustfull people who could not content themselues with the promise of Gods aide and succour Let vs then looke to our selues and let vs bee warned by this destruction of the Iewes The Church for the most part is in such case that she is alwaies destitute of the helpe of men lest whilest we be too well stablished in our outward estate wee should haue our eies dazled with our riches and strength and so should fall to forget God We must learne to reioyce in our weakenesse and to content our selues therewith to the end we may depend vpon the Lord for succour so as the small and low waters be better pleasing vnto vs
see the execution thereof which is then performed when God sets those things in order againe which before were cut of frame and confused and when hee shewes himselfe the Iudge For then wee proue by experience that he hath indeed had respect vnto the welfare of his people Thus Hezekias askes Lord couldest thou not heare the blasphemies of Rabshekeh to reuenge the same or art thou not able to shew that the glory of thy name is deere and precious vnto thee When he calles the Lord Isaiahs God his meaning is not as if hee were peculiarly serued by one man onely neither doth he hereby cut off himselfe from the number of the faithfull but because praiers flow from doctrines this holy King speakes honourably of the Prophets ministerie and testfies that he is the true seruant of God Sometimes this relation extends it selfe further for all the faithfull doe iointly call vpon God who holds them all in the number of his people How God is said to be the God of Isaiah and Paul But he is called Isaiahs and Pauls God in regard of their particular calling Lift vp praiers This is the second cause for which Hezekias sent his Ambassadors vnto Isaiah to wit that he might also inioy the benefit of his praiers with others In which we see it is not the Prophets office onely to comfort the afflicted by setting the promises of life before them but also to pray for their saluation It is the Ministers dutie not onely to comfort his people out of the word but also to lift vp his praier vnto God for theÌ„ in their distresses What is meant by this phrase To lift vp praier Lam. 3.41 Let not the Ministers and Preachers of the word thinke that they haue discharged their duty then when they haue exhorted and taught those that depend vpon them vnlesse they adde praiers thereunto for it is all our duties so to doe But Hezekias sent to the Prophet chiefly that hee might shew the way vnto others by his example To lift vp praier signifies nothing else but to pray yet the phrase of speech is to be noted for it shewes how our affections ought to be ordered in praier The Scripture in euery place wils vs to lift vp our hearts vnto heauen for otherwise we shall pray without any due reuerence at all to Gods Maieslie Besides our blockishnesse is so great that as soone as we enter into praier there comes grosse imaginations touching the maiestie of God into our mindes so as if he should not call vs away from them vnto heauen wee would rather seeke him vnder our feete then there To lift vp praier then is so to pray that our hearts be not glued to the earth nor yet that we conceiue ought of God that agrees with carnall or fleshly conceits but attributing that vnto him which sutes best with his diuine nature also that we aspire vnto heauen with an ardensie of zeale and with all our affections It is in this sense that Dauid saith Oh let my praier come before thee as incence and let the lifting vp of my hands be as the euening sacrifice Moreouer Hezekias desires Isaiah to pray for the remnant that were left This circumstance might serue to bow the Lord not that he is to be bowed as men are but thus hee deales with vs and is contented to stoope downe to our weaknesse Be it that our case is so desperate then as we are euen at the pits brinke as they say yet must we lay forth our miseries before God that thereby wee may gather some consolation because himselfe protests Psal 9.9.18 10.17.18 that he hath respect vnto the poore and needie Yea the neerer we are to destruction with the greater affection ought we to craue his aid and assistance as wee see Hezekias here doth when all things were become desperate Vers 5. So the seruants of King Hezekiah came to Isaiah 6. And Isaiah said vnto them Thus say vnto your Master Thus saith the Lord Bee not afraid of the wordes that thou hast heard wherewith the seruants of the King of Ashur haue blasphemed me AS the Prophet hath told vs before that the onely refuge the King had was to aske counsell at Gods mouth so now hee shewes that it was not in vaine because hee receiued such comfort and consolation from him as his heart desired If in our distresses wee powre out our hearts before God he will neuer disappoint vs of our hope Note By this example we are admonished that if we seeke reliefe from the Lord by discharging all our cares into his bosome wee shall neuer be left succourlesse And albeit such Prophets as Isaiah was are not alwaies to be had in the world yet will he not faile to meet those that wait for his helpe in due season and with such meanes as shall be answerable to their necessities Now Isaiah saith in the first place that he answered them in the name of God for hee affirmes that God is the author of this his message The Prophets were alwaies to haue regard that they spake nothing of their owne heads also it was necessary that God should come betweene with his authority in a matter of so great consequence Thus then our Prophet shewes that God preuented as it were the praiers of this good King The false Prophets brag much of Gods name yet falsely but Isaiah being the very organ of the holy Ghost doth iustly come in his name that sent him and in that hee forbids him in the first place to feare he therein would haue Hezekias to hold fast his confidence or at least to wait in hope and silence As oft as we heare this voice Feare not â—hat peace which faith brings forth is commended vnto vs. As oft as we heare these words feare not let vs know that peace which faith begets in vs is here recommended vnto vs for all they which in resting vpon God doe wait for deliuerance from him out of their trials such obtaine victory by their patience ouer all seares so as they inioy sweet peace in the middest of the sharpest troubles Moreouer that this good King might with the more cheerfulnesse expect a ioyfull and an happy issue our Prophet plainely shewes that God takes himselfe as a partie in this cause which he now minds to take into his owne hands for he cannot indure that the wicked should abuse his name And therefore they are to looke in the end that he will shew himselfe a iust Iudge in punishing them for the same By the word seruants hee amplifies the indignitie of the fact for had the King himselfe vttered these blasphemies it had bin a thing insupportable that the Lord of glory should haue bin so proudly disdained and reproched by a mortall man much lesse then should he indure to be railed vpon in such wise by one of his vassals And thus the condition of the person that railed makes the offence more odious Vers 7.
Behold I will send a blast vpon him and hee shall heare a noise and returne to his owne land and I will cause him to fall by the sword in his owne land SOme translate I will put my Spirit within him as if the Prophet spake of some secret instinct of heart but this is too constrained The similitude is very apt in that hee shewes God hath a whirle-wind in his hand which shall driue Sennacherib away before it into another place The holy Scripture is often wont to vse such a kind of speech Psal 1.4 in comparing the wicked to straw and chaffe because God is able with the least blast of his mouth to scatter them whither soeuer hee will euen then when they thinke themselues at the strongest Hee compares the trouble then which fell vpon the host of Sennacherib to a whirle-wind which carried him violently out of Iudea In the next place he sheweth that it will bee as easie for God to chase this enemy away as it is for a whirl-wind to driue chaffe or straw before it The like is to bee said of all tyrants bee they neuer so strong and mightie We may perceiue that the clause The enemies of the church compared to chaffe hee shall heare is added by way of exposition therefore I had rather resolue it into a particle of shewing the cause thus For hee shall heare a noise For he speakes of this blast which as soone as it was blowne it forthwith repulsed and constrained Sennacherib to returne into his owne Countrie by reason of the newes which he heard from Egypt and Ethiopia When the Prophet addes that this tyrant should fall by the sword it is as much as if he had said hee vexeth others and indeuors to inlarge his Monarchy but God will raise him vp enemies in the middest of his owne Country which shall bring him to nought Many expound the Country or the land of Israel but it is too constreined for it is spoken of the countrie of the Assyrian And there is in this clause a close opposition He which conquered the Kingdomes and Cities of other Princes shall not be able to defend his owne but shall there be slaine Vers 8. So Rabshekeh returned and found the King of Ashur fighting against Libnah for he had heard that he was departed from Lachish HE shewes now how Rabshekeh returned to his King without striking any stroke and returned not to the place where he left him for his meaning is that Sennacherib had raised vp his siege before Lachish and was gone downe into Egypt to lay siege to Libna which some thinke to be Pelusium others say it was a Citie of Iudeah For it is very probable that hauing heard newes of the ariuing of the enemie he directed his armie towards Egypt to stop the passages before them Now albeit the Lord abated the furie of this tyrant by new warres that he might thereby giue some rest to the Iewes yet he would not ouercome him by the hand of man but only manifests and brings his vntamed pride forth vpon the stage because he ceased not still to belch out his wonted blasphemies notwithstanding himselfe was in great danger as we shall see afterward Vers 9. He heard also men say Tirhakah king of Ethiopia Behold he is come out to fight with thee and when he heard it he sent other messengers to Hezekiah saying BY that which followes we may coniecture what the cause was why the Assyrian so suddenlie departed frō Iudeah For the Kings of Egypt and Ethiopia had made a league one with another against Senacherib because they saw he grew too mightie Note and ceased not to inuade Countrie after Countrie for they thought if his violence were not resisted betimes they might be sure to looke for the like measure These Kings meant not to defend Iudeah by working his woe but respected their owne safetie because the power of so mightie a man is for the most part worthelie had in suspition of other Princes and their people It is wisely done of them therefore that in foreseeing dangers they ioine their forces together to make resistance ere it be too late for they had been easily ouerrunne had they been separated one from the other Thus you see why they ioine their forces into one to wit that they may withstand the violence and furie of this Tyrant The Assyrian being intangled in so desperat a warre send new Ambassadors to Hezekias thinking by threats to inforce him to yeeld wherein we may see how Tyrants are caried away with pride and an ouerweening of their owne greatnes so as they thinke to make all the world to tremble quake at their words or at the only hearing of the sound of their names or at the sight of their very shadow This man being somewhat preuented by a new difficult busines thinks notwithstanding to subdue Iudeah whence he was forced to depart It may be he was ashamed to be thus disappointed of his purpose and thus abruptlie to raise vp his siege but he thinks to obtaine that in his absence which he could not accomplish in his owne person Howsoeuer the Lord did wonderfullie worke in succoring his poore seruants who esteemed thēselues as sheepe appointed to the slaughter Now that he might abate the rage of this Tyrant he occupies his head and fils his hands with such intricate businesses as out of which he could not easily wind himselfe as if one should hamper a furious beast or should hold him fast by the snout as the Prophet wil shew anon I grant their cruell and reuengefull natures are not tamed thereby but yet they are so restrained that they can not doe the hurt they would Wee see the truth of this now amongst vs. How many tyrants are there which thirst after the ruin of the Church How many plots do they lay to bring it about God will turne the counsels of all Achitophels to foolishnes 2. Sam. 25.31 and 16.23 How busie are they in corners secretlie taking counsell together And with what power and policies are they indued But when they thinke to haue their purpose it may be the Lord suddenlie descries their designes and raiseth vp enemies against them Sometimes hee sets them together by the eares and brings the cruelties which they thought to execute vpō his children vpon their owne heads Yet they continue as obstinate and as fierce as euer they were before and cease not to imagin mischiefe still as this Sennacherib he is hindred of his purpose you see yet hee is not wearie of molesting this good King but domineers ouer him with maiesticall tearmes as if he had been a poore slaue yea he commands him as if he were his vassall And not content with that he proudly exalts himselfe euen against the Lord of glorie and goes beyond the pride of his Captaine Rabshekeh For although Rabshekehs words and his are all one in sense yet hee offers outrage against the Lord with greater
so manie repetitions to one purpose From the doctrine of the creation of the world the Prophet descends â—o the perpetualâ— gouernment of it the Prophet is constrained to repeat one thing often that he might keepe in firme and weake hearts in the confidence of Gods promises Before he handled the doctrine of the creation of the world but now he comes to the perpetuall gouernment of it for God contented not himselfe to manifest his power once onely in the creation of the world but continues still to shew it with as great efficacie in the vpholding and conseruation of his worke This is well to be obserued of vs for otherwise it were but a bare speculation to know that God did once create the world vnlesse wee also knew that his hand were alwaies stretched out to maintaine and gouerne the same in the first estate Which the Prophet expresseth in this word sitteth as if he should sâ—y The earth continues not stable and firme in her place but as it is staied vpheld by the power of God for sitting by a figure signifies as much as rule or gouernment In that he compares the inhabitants of the earth to grashoppers G ashoppers it is to shew that God is not inclosed within these narrow roomes seeing neither heauen nor the heauen of heauens are able to containe him that so we might learne wheÌ„ God is spoken of in the Scriptures not to imagin any earthly or carnall thing of him touching his incomprehensible glory Moreouer by this similitude we are taught how blind sottish those are which attribute any thing to themselues Simile for they shall get as much by their brags as if some little vermin such as the grashoppers be would rise vp against the cloudes in fetching their frisks but you know they are forced to fall downe by and by to the earth He spreads out the heauen as a curtaine Dauid vseth the same kind of speech Psal 124. Isaiah and Dauid speake both touching the aspect and spreading out of the heauens in regard of our sight for it is not their meaning that God spreads them out for himselfe to inhabit there but rather that wee might haue roome enough to dwell vnderneath For as the earth beares vs vp so the heauens do couer vs God hath ordained the eaâ—th to beare vs and the heauens to couer vs. Obiect and thus wee haue a mansion or dwelling house made vs in this world close and couered But these similitudes may seeme much to lessen the dignitie of the matter whereof the Prophet intreateth albeit his meaning is cleerly to set it forth in the liueliest colours hee can deuise for what is a curtaine What is a tent What great matters are these I answere Ans these similitudes are exceeding fit to amplifie the matter for it is as much as if he had said God spreads out the heauens with as much ease as a man drawes a curtaine He also leaues it to euery mans consideration how much difference there is betweene the heauens and a curtaine and what their greatnesse is which all may perceiue Lastly there is an opposition betweene the houses that men build with much toile and continuall cost and yet it is much if they can raise a frame of an hundred foote high and this infinit height of the heauens so spread by the onely word of God Which shewes cleerly how excellent and skilfull a workman he is Vers 23. He bringeth the Princes to nothing and maketh the Iudges of the earth as vanitie STill hee continues to extoll Gods prouidence Now hee comes to speake of Gods prouidence in particular by which hee gouernes the whole world but especially mank nd In the former verse he begun to touch this doctrine to wit that God hath not created the world to leaue it at sixe and seuen as we say but hold his soueraigntie and dominion ouer it meaning still to retaine the keeping and susteining of it in his owne hands But because it pleaseth him to shew himselfe more familiarly to men the Prophet hath chosen this particular that he might therein set forth and praise his prouidence The summe is that Gods dominion extends it selfe farre and wide so as he gouernes all things in heauen and earth according to his good pleasure but therewithall he teacheth which was a point worthie of note that in his gouernment of mankind one may manifestlie perceiue notable marks of his power and prouidence Now he contents not himselfe to note it in generall termes but picks out one particular instance which might the better awaken our drouzie minds All things that befall the common multitude are soone forgotten and is quickly out of minde as matters vnworthie the talking of but wheÌ„ Kingdomes and Monarchies wherein men are aduanced to great dignities come once to fall then it seemes the very earth is shaken with it The Prophet therefore stirres vp our attention very fitly by such documeÌ„ts Surely a man would thinke that Princes and Magistrates are separated from the common condition of men and exempt from the ordinarie calamities which befall others because by their glorie they seeme to dazell the eies and minds of euery one that beholds them but they themselues for the most part are vtterlie blind and therefore our Prophet especiallie aimes at them saying That the Lord brings them to nothing Hath the Lord so great force against the mightie Princes of the earth What shall become of the baser sort Can he not trow ye deale well enough with them and handle them as he list Can he not giue and take away strength and the greatnes of mens spirits when he will Vers 24. As though they were not planted as though they were not sowne as though their stock tooke no roote in the earth for he did euen blow vpon them and they withered and the whirlewinde will take them away as stubble THough the particle Ak signifies Also yet I haue translated As though because it agrees best to this present verse and so the plaine meaning will be They shall confesse themselues to be in as poore a condition as if they had neuer bin planted nor sowne This is an amplification of the former doctrine for in this verse he shewes that euen Princes shal be so whollie plucked vp and rooted out that not one glimps of their glorie shall euer be discerned euen as if it had neuer bin at all Whilest they are in honor Psal 49. a man would thinke them to be so fast rooted that the blasts of aduersitie were neuer able to remoue them but sudden changes fall out in a moment which blot out their name and renoume so as men shal say Were there euer any such And this comes to passe not in mens persons only but also to florishing and stately kingdomes Seeing then such great alterations are signes of Gods terrible power let vs beware how wee chuse our selues such tickling leaning stocks which haue only a vaine appearance of
Iob. 9.4 and men in the end shall gaine nothing by resisting him for at last he wil subdue and bring down their rebellion that his Church may haue some breathing time in despite of them all In that he promiseth the childreÌ„ of the Church shall be brought in betweene the armes and vpon the shoulders it is a figuratiue maner of speech in which he would signifie that God will no way be hindred when he meanes to gather his Church from the scattering wherin he shal find her because all the Gentiles shal help him And howsoeuer this be in the first place to the banished and dispersed Iewes yet no doubt it is to be extended vnto all Gods elect in all places who are or shall be receiued in to participate of the same grace Vers 23. And Kings shall be thy nursing fathers and Queenes shall be thy nurses they shall worship thee with their faces towards the earth and lick vp the dust of thy feet and thou shalt know that I am the Lord for * Or all they shall not be ashamed that wait for me HAuing spoken of the obedience of the Gentiles he shewes that it not only appertaines to the common people but euen to Kings also whom he compares to foster fathers who bring vp other mens childreÌ„ and Queens to milch nurses which are hired forth for that purpose Why so Because Kings and Queenes shall furnish the Church with all things necessarie for her children For whereas before they banished Christ out of all their coasts now they shall from henceforth acknowledge him for their soueraigne King and shall yeeld him honor homage and seruice And all this came to passe after God manifested himselfe to all the world by his Gospel for the great Kings and Princes therof not only submitted themselues vnder the yoke of Christ but also imployed their wealth riches to restore maintaine the Church so as they became the protectors and defenders of it Whence we note that a speciall and particular dutie is heere required of Princes A speciall and particular dutie required heere in Kings and Princes besides their ordinarie profession of the Christian faith Why so Because the Lord hath clothed them with power and authoritie to the end they should prouide for the Churches good and also procure the glorie of God I grant this dutie belongs to euery one but by how much the greater power Princes are indued withall the more carefull should they be to imploy their studies and paines about these things That is the cause why Dauid expresly names them and exhorts them to be wise to serue the Lord with feare and to kisse his Sonne Psal 2.10.11 Hence also we may discerne of their follie and madnes who affirme that Kings can be no Christians vnlesse they giue ouer this office and dignitie The follie of such as affirme that Kings can be no Christians vnlesse they giue ouer their dignities For this was accomplished vnder the kingdome of Christ when Kings being conuerted vnto God by the preaching of the Gospell came to this hie degree and dignitie which far surmount all sorts of rule and principalities to wit to be the nursing fathers and defendors of the Church The Papists thinke none can be right nursing fathers to the Church vnlesse they leaue vnto Priests Monks and idle bellies great reuenues large possessions fat prebendaries to fatten them vp as swine in a stie But this nourishment tends to a far other end then to cramme and stuffe the guts of such a companie of insatiable gulphs After what maner Kings ought to be nursing fathers to the Church For the question is not here touching the inriching of their houses who vnder a fained pretence of holines will needs be taken for the Ministers of the Church who haue bin the only poysoners and corrupters of the Church of God with the deadly venome of the whores cup but rather to roote out Superstitions and vtterlie to ouerthrow all Idolatrie to aduance the kingdome of Christ to conserue the puritie of doctrine to remoue scandalles and offences and to purge out the filthie dregges of false doctrine whereby the wholesome doctrine of God is corrupted and whereby his glorie is darkned and obscured When Kings haue taken order for these things then are they also to furnish the Pastors Pastors and Ministers of the word with all things necessarie let them relieue the poore and looke that the Church susteine not by their negligence beggerie or vndecent wants Then let them erect Schooles and endow them with sufficient pentions The poore Schooles erected and endowed with sufficient pensions Building of Hospitals for the teachers let them foster and cherish Studients let them build Hospitals for the aged and diseased and performe other offices which serue for the maintenance and conseruation of the Church But these excessiue expences superfluouslie bestowed towards the founding of Masses and Oratories and imploied for the making of vessels of gold and siluer rich gorgeous vestments in which Papists glory and brag only serues for a pompe and ambition to corrupt the pure and sincere nourishment of the Church yea to choke and extinguish Gods seede which is the onely food by which the Church liues Now when we see things otherwise carried at this day to wit that Kings in stead of nurcing fathers to the Church become tormentors destroiers of the Church If Kings in stead of nurcing â—a hers to the Chuâ—ch become tormentors of her â—t is the iust â—eward of ouâ— sins that the true doctrine is reiected the faithfull Ministers banished and that greasie idle paunches insatiable gulfes and supposts of Satan are put in their roomes for to such Princes distribute their riches that is to say the blood of the people which they haue sucked when also those Princes who otherwise being faithfull yet wanting power and therefore hauing little or no courage to defend the word or to maintaine the church Let vs acknowledge that this is the iust reward of our iniquities and let vs confesse that wee be vnworthy to inioy such good nurcing fathers Notwithstanding after these so horrible ruines wee must be euer waiting and looking for the restauration of the Church and for such a conuersion of Kings as that they shall shew themselues fathers and protectors of the faithfull and such as shall constantly vphold the doctrine of the word in their dominions They shall licke the dust of thy feete The Papists in like manner offer violence to this place to establish the tyrannie of their Idoll as if forsooth Kings and Princes could not otherwise shew themselues the true and lawfull seruants of God vnlesse in his stead they should fall downe at the feete of their disguised head of the Church This they account a testimonie of great seruice done to God when they will abase themselues to kisse his feete with great reuerence But first of all if they will know what an opinion we
to such a cleere knowledge of it It is as much then as if he had said The Lord will so deliuer and restore his Church that all shall know his righteousnesse for deliuerance is an excellent testimonie thereof He addes praise in respect that such a benefit ought to be accompanied with thanksgiuings for the end of righteousnesse is Gods glory And therefore he exhorts vs to beware of ingratitude seeing it were too vnworthy a thing to haue our lippes shut vp after the receiuing of so many benefits from God THE LXII CHAPTER Vers 1. For Zions sake I will not hold my tongue and for Ierusalems sake I will not rest vntill the righteousnesse thereof breake forth as the light and the saluation thereof as a burning lampe The causes of these oftē repetitions IN regard that this sorrowfull exile approched neere which should in a maner vtterly extinguish the name of this people it was needefull for the faithfull to bee confirmed and hartened with many words that in sure and stedfast confidence they might bee supported with these promises vnder the heauie burthen of the Crosse In this verse the Prophet discharging that office which was committed vnto him plainely protests that hee vvill no vvay be idle in the performance of his dutie neither vvill he cease to speake till he hath cheered vp the hearts of the faithfull in the hope of their saluation to come that they might know and bee perswaded that God would deliuer his Church For himselfe good man might be discouraged in beholding the peoples incredulitie and might be driuen to forsake all in regard he knew things would grow euerie day worse and worse Adde also that he well foresaw this horrible vengeance to bee at hand But as one vtterly neglecting all these incumbrances hee notwithstanding vowes a constant perseuerance in his course to signifie vnto all that neither the common calamitie nor yet the peoples diffidence should be able to hinder God from the performance of his promises when the appointed time thereof was come Now it was needfull that these things should be often repeated vnto them because the peruersitie of our minde is such that we presently forget Gods promises In that he saith he vvill not hold his peace he therewithall admonisheth others also of their duties that they might be couragious and with assurance of faith to wait for their redemption though it were deferred for a time yea that their hope should not cease to answer Gods voice which sounds continually in their eares We haue daily experience of the necessitie of this dutie when Satan labours with might and maine to turne our feete out of the right way Thus then the Prophet not onely shewes what hee himselfe would doe but by his example teacheth what end all faithfull Ministers should propound vnto themselues to wit What ought to be our principall care wholly to imploy their vtmost indeuors for the benefit of the Church For when he saith for Zions sake it is to shew that our principall care ought to extend it selfe about the procuring of the perpetuall safetie and prosperous estate of the Church as also that such deserue not the titles of good and faithfull Pastors vnlesse they haue taken the care of her welfare so to heart that they refuse no paines whatsoeuer for the bringing thereof to passe Some referre these words to praiers but I had rather referre it to preaching and so the sense agrees best namely that the Prophet will not be discouraged for any incumbrance or iniurie that he should meete withall in the way neither would he suffer his zeale to bee cooled for any impediment whatsoeuer from pursuing his office of publishing that which God had inioined him touching the Churches deliuerance For had he liued vntill this wofull desolation fell out no doubt but hee should haue suffered many outrages by reason of the multitudes infidelitie as well as other Prophets did But what euer came hee protests that he is fortified with such inuincible constancie that he will neuer be ashamed for any disgraces that men shall offer him but will manfully hold on his course By this phrase of speech also he shewes that his prophecies are all true and therefore addes the more authoritie vnto them that after his death they might neuer cease to sound in the eares and hearts of the faithfull Hee takes righteousnesse for the Churches right which during the time of her affliction seemed to be condemned Her righteousnesse brake forth and appeared then when shee was restored vnto her perfection and had recouered her first estate for this righteousnesse was hid as long as they were captiues Saluation is coupled with righteousnesse for whom God iustifies or maintaines their right such recouer their saluation by the same meanes Hence we gather that wee are most miserable and succourlesse whilest God withdrawes his grace in regard of our frowardnesse The Prophet therefore in other places hath attributed that righteousnes vnto God which he now saith belongs vnto the church Wee are vndone then when we are depriued of Gods grace that is to say whilest wee lie snorting in our sinnes and God manifests his iust iudgement in punishing vs for them Moreouer the verbe to breake forth signifies that the righteousnesse of the Church was hidden and buried as it were for a time Truly shee deserued to haue been consumed and brought to nothing before God Nay more then that her great iniquities were come to such an height that there was nothing to be expected but the iust vengeāce of God Verily it was so in respect of men who gaue the Church thus afflicted for lost and by their pride and crueltie deiected her euen almost to the bottome of hell To be short he compares her with the world in respect whereof she is righteous when hauing been purged from her filthinesse God beginnes to take her cause into his owne hands By this then the Prophet aduertiseth vs alwaies to hope well touching the restauration of the Church though for a time she be plunged into an horrible darknes yea euen into death it selfe For howsoeuer for a moment she seemes to be ouerwhelmed and forlorne yet hath she God still for her defence in the heauens who after he hath corrected her in measure as it is in Chap. 27.8 will at last manifest the care he hath ouer her For it must needes be that his righteousnesse should breake forth and be manifested namely in the saluation of such as he hath chosen for his people and heritage Vers 2. And the Gentiles shall see thy righteousnesse and all Kings thy glorie and thou shalt bee called by a new name which the mouth of the Lord shall name NOw he shewes more fully The reason of the Prophets vehemencie in verse 1. why hee protested before that hee would not hold his tongue euen because the faithfull might bee assured that saluation was not promised them in vaine Glory is heere taken for saluation In this place
wee see with what argument the Prophets must furnish themselues to preserue their constancie to wit that the Lord is faithfull who will in the end accomplish that which he hath promised albeit he deferre for a time The word Kings serues for amplification as if he should say Not onely the cōmunaltie and meaner sort should see and admire the glory of God but that euen Kings themselues who were wont proudly to contemne that which in it selfe is precious and honourable for their owne glory so blindes them and their greatnesse so bewitcheth all their senses that they cannot willingly ackonwledge any dignitie but their owne Kings do not willingly acknowledge any dignitie but their owne The new name is taken heere for magnificence for the people were in such wise scattered and dispersed that there was no certaine body of them to be seene but seemed as vtterly forlorne I grant the multitude of them which were carried into captiuitie was very great yet in respect they were mingled here and there among the Babylonians they were rent one from another as a body diuided into many peeces so as they could not well bee said to retaine so much as the name of a people any longer which also they had beene forewarned of But at their returne home they beganne to bee knit into a bodie againe and thus recouered that name of which they had been depriued Notwithstanding new is taken for vnaccustomed As if the Prophet should haue said your glorie shall bee singular and such as was not heard of before Which we know in processe of time came to passe For this handful of people which inhabited the country by way of entreatie were not able to get vnto themselues such a magnificence by any greatnesse or signes of honour but at length after the preaching of the Gospell the name of the Iewes was both knowne and renoumed Now Isaiah confirmes that which was hard to bee beleeued by adding that God should be the author of this glorie For it was not in the power of man thus to raise vp the poore Church being then couered ouer with shame and dishonour 1. Sam. 2.8 but God who raiseth the needie out of the dust was able in a moment to adorne and beautifie his Church with new honour For example was there so much as any face of a Church to bee seene amongst vs within these 40. yeeres The Lord had indeede a small seede scattered here and there but it was so confused and couered that there could be no visible Church of God perceiued And yet hee gat his Church a name when it pleased him to gather the same by the preaching of the Gospell This so admirable a worke of God then ought to confirme vs in this point namely that God wil neuer vtterly abandon his church For albeit the wicked do rent teare vs in peeces with cursed speakings God will neuer forsake his Church and that they slander and abhorre vs endeuouring by all meanes possible to make vs an abomination in the eies of the world yet let vs remember that they cannot plucke Gods righteousnesse from him but that he will make our glorie to shine here below seeing hee hath been pleased to write our names in heauen Luk. 10.20 Others expound this more subtillie namely that in stead of being called Israelites they should be called Christians But I rather suppose that the former sense sutes best with the scope of the Prophets text as also with that language which he is wont to vse Moreouer we ought dilligently to obserue and marke these phrases of speech which are peculiar vnto the Prophets that wee may acquaint our selues with their stile In summe Jsaiah meant to say that the people which seemed to be rooted out shall be restored and shal receiue a nevv name not from men but from God Vers 3. Thou shalt also be a crowne of glorie in the hand of the Lord and a royall diadem in the hand of thy God HE prosecutes the same argument The same argument further prosecuted which wee are not to wonder at For to iudge thereof according to humane reason what man could euer haue conceiued in his mind or by hope expected a thing of so great consequence Besides his meaning was by these words to raise vp the hearts of the faithfull to looke towards the kingdome of Christ which it behooued him to beautifie and adorne with these glorious titles by how much the more it was then obscure and farre remote from them For it was needfull to preuent a twofold danger lest the Iewes in seeing themselues so farre recoiled backe from their first dignitie should neither despise the grace of God nor rest themselues in these small and first beginnings And thus in setting light by Christ they should suffer themselues to be glued onelie to the commodities of this life present It is the Prophets drift then as you see to aduertise the Iewes that their returne home shall be as a preparatiue to this honour which they were to looke for in the manifestation of Christ in the flesh As touching the first member these poore banished exiles and bondmen could apprehend nothing at al but matter of despaire in considering the outward estate of things yea after they were returned and settled in their countrie yet they proceeded but slowlie forward in building of the Temple Hee therefore stirres them vp to looke vnto God that from him they might expect that glorie which now was hidden in respect of mans reason And in as much as they were assured that they were deare and precious in his sight that they should content themselues therewith till he should more liberallie endow them by the hand of Christ He calles the Church the crowne of God in respect that he will haue his glorie to shine in vs. Wherein wee haue great cause with admiration to consider of the inestimable goodnesse of God towards vs who though we are by nature corrupt and vncleane and more vile then the filth in the chanell yet he vouchsafes so to adorne vs God inestimable goodnesse singularlie set foorth as to make vs the diadem of his kingdom Let vs be prouoked then by this goodnes of God to hunger and thirst after holinesse of life that so his image may daily bee reformed in vs more and more Vers 4. It shall be no more said vnto thee forsaken neither shall it be said any more to thy land desolate but thou shalt bee called Hephzi-bath and thy land Beulah For the Lord delighteth in thee and thy land shall haue an husband HE now meetes with a difficultie which might trouble the minds of the faithfull The preuentiod of an obiection whilest they saw themselues reiected and left destitute and yet in the meane while had these glorious titles giuen them of a crowne and a diadem For might not these titles seeme ridiculous seeing the Iewes were hated and abhorred of all nations yea now and then their enemies trampled
for in prosperitie we flatter our selues but being oppressed we abhorre whatsoeuer is about vs. Now if any had rather referre this to the reprobate then this word fret shall note out that gall and bitternes which rather pricks them forward to a furious raging then to a calme and quiet humbling of themselues They shall curse their king By king some vnderstand God And Zophonie takes Malchom in this sense Zoph 1.5 that is to say their king But I here put a distinction between king and God for the wicked are first blinded with the false trust which they put in Idols and by and by after they ground and establish their strength vpon earthlie things The Iewes hauing a king were puffed vp with his glorie and power and when Isaiah preached the wicked exasperated the king against him and they moued all the people to imitate their king who was as it were the standard-bearer In as much then as they were puffed vp as wel in regard of their idols as of their king he shewes that they shall be oppressed with so many calamities that they shall be constreined to curse their gods and their king And behold heere the beginning of repentance namely to detest and put farre away all impediments which turne vs away from God Lifting vp their face on high He heere describes an affrighted and perplexed conscience which vexeth the afflicted so long till they haue learned to lift vp their eyes boldly on high It is some beginning of repentance as I haue touched a little before to endeuor to seeke true remedies hauing been instructed and awakened by calamities and chastisements But we must goe a step further to wit that resting our selues vpon God only we gaze not here and there neither yet be tossed to and fro with all winds To be short Isaiah threatneth the Iewes with an vtter ruine because they were become so desperate that a light and easie stroke of Gods hand had not sufficientlie tamed their rebellion Yet notwithstanding we may expound this in the good part to wit that the Iewes should lift vp their eies at the last vnto heauen Vers 22. And when he shall looke to the earth behold trouble and darkenes vexation and anguish and he is driuen into darkenes BVt then we must reade this 22. verse apart and so the sense will be that the Iewes shall conuert vnto God because they shall be destitute of all meanes on earth and shall perceiue nothing but horrible calamities on which side soeuer they turne their eyes Now these speeches are partlie simple and partlie figuratiue for by darknes and obscuritie he meanes nothing else but aduersitie after the maner of the scripture phrase but he addes driuen amplifying it greatlie by this word affliction for if one push him forwards which is in darknes he stumbleth and hurts himselfe very greatly His meaning is then that to one sore affliction the Lord wil adde another more grieuous to humble them more and more For his intent is nothing else but to shew that the iudgements of God shall be so horrible that they shall be constreined in despite of their teeth to cast vp their eyes to heauen THE IX CHAPTER Vers 1. Yet the darkenes shall not be according to the affliction that it had whē at the first he touched lightly the land of Zebulon and the land of Nepthaly nor afterward when he was more grieuous by the way of the sea beyond Iordan in Galile of the Gentiles HE begins to comfort the afflicted with hope of a mitigation of the chastisements least they should be swallowed vp with so great an heape of calamities Many draw these words to a cleane cōtrarie sense saying that it is a threatning which presageth a more heauie affliction to the Iewes 2. King 15.29 17.6 then that wherewith they were chastised by Tiglath-pelezer or by Salmanazar The first did them much euill and the second more then the former for he caried the ten tribes away captiue and abolished the name of Israel Some thinke then that the Prophet in this place foretels of a more heauie calamitie then euer they yet tasted of which being compared to the two former should much surpasse them Although I am not minded to reiect this exposition because it is something probable yet notwithstanding I am of a contrarie opinion albeit this first hath the fairer shew the Prophet meant to take all pleasures from the hypocrites lest they should imagine that this destruction which was to ouerflow all should be like some little spoile which might passe away by and by as the former afflictions had done and so shall we take the particle Ci in his proper signification But me thinks the naturall sense of the place will agree better if we say that it is a consolation wherein the Prophet begins to moderate that which he had formerlie spoken of these horrible darknes and driuings forward and in mitigating the bitternes of these chastisements he comforts and drawes them to hope that God will shew them mercie as if he should say And yet euen in this cruell destruction which the Iewes shall vndergoe the darknes shall not be such as it was when the land of Israel was first afflicted by Tiglath-pelezer and then a little more seuerely by Salmanazer for the faithfull might haue growne out of heart in such distresses if they had not had some consolations to haue cheered and comforted them The Prophet then speakes vnto them to the end they should not thinke themselues vndone and declares vnto them that the rods wherewith God meant to beate them should be more easie then the first We shall easily discerne hereafter by the context how proper and naturall this exposition is But why saith the Prophet that this destruction which will lay all things waste Quest shall yet notwithstanding be more gentle and supportable for Ierusalem should be razed the Temple broken downe the Sacrifices abolished which notwithstāding in former warres remained wholie vntouched this then should seeme the cruellest and the others but light in comparison Ans We must obserue that there is a certaine promise added to this which was not to the others now it is by this promise only that temptations may be ouercome and the iudgements made more light this I say is the only remedie which sweetneth our euils so that those who are destitute thereof must needs fall into despaire If the Lord confirme vs by this meanes giuing vs hope of his helpe there is not the greatest affliction which we shall not esteeme very light This may be illustrated by a similitude It may fall out that a man shall drowne himselfe in a little riuer if he fall thereinto with his head downward the which notwithstanding in the midst of the sea might haue been saued if he had had some planck or boord which might haue brought him to the shore So also the little calamities will ouerwhelme vs if we be destitute of the grace of God whereas being grounded
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
mightie trees he meanes whatsoeuer is strong excellent and high so as he foretels the ruine and destruction of Iudea and compares it to the cutting downe of a forest signifying that there shall be nothing so high and excellent in the countrie which the enemies shall not cast downe euen till they shall haue stripped the land of all her ornaments He also makes mention of Lebanon for wee know that it was a mountaine greatly renoumed in regard of faire goodly trees which were in it but if he had spoken of the Assyrians there should haue been no reason in it for him to speake of the destruction of Lebanon Whence we gather that he heere threatens the Iewes againe and that the preface of his Sermon agrees very well when it begins at this particle demonstratiue Behold Vers 33. Chap. 10. Reade the former Section saue one for the better vnderstanding of the verse following THE XI CHAPTER Vers 1. But there shall come a rod forth of the stock of Ishai and a graffe shall grow out of his rootes BEcause the description of so horrible calamities might astonish the faithful and might therewithall minister matter of despaire vnto them it was very requisit to set some word of consolation before their eyes For the beholding of the kingdome wasted the cities ouerthrowne and all parts of the countrie destroyed could not but worke sighes and deepe gronings in them so as they might very easily haue been shaken and in the end vtterlie become desperate if the Lord had not preuented them by this consolation The Prophet then shewes what the Lord will do in time to come as also how he will restore the kingdome Now he still continues the similitude which he had vsed in the former Chapter Vers 33.34 for there he said that Iudea should be brought to nought euen as the fire consumes the forest The deformitie of this countrie then should resemble a wast ground where nothing can be discerned but ashes after the trees haue been consumed with fire But to the end there might be some resemblance betweene things opposite he saith that a rod shall come forth of a stocke which yet shall become a tree and shall spread his branches and fruits farre and neere For this cause I haue chosen rather to translate the word Gueza A dry stocke then roote although the matter be not great whether of them both we vse and yet this word stocke notwithstanding doth better expresse the Prophets meaning for hee signifies that howsoeuer the stocke be dry yet the graffe which shall come forth of it shall bee more excellent then all the forrests in the world Whence wee gather that this prophecie cannot agree to any other person then to Christ because no such graft was seene to come forth before hee came into the world Verily this can no way be applied vnto Hezekias neither yet to Iosias because they were aduanced euen from their birth to be Kings at the length As touching Zorobabel he neuer came to the thousand part of that dignitie which the Prophet extolleth in this place Wee see then that the consolation of the poore and desolate Iewes is heere set before them in one onely Messiah and that their hope concerning the same is deferred euen till his appearing For when he was manifested there was no hope left of any restoring or reestablishing of the kingdome neither in deed could they haue had any if this promise had not been added because it seemed that the house and linage of Dauid was vtterly extinct For this cause he mentions not Dauid but rather the familie of Ishai 1. Sam. 16.11 12. 2. Sam. 7.11 Psal 78.70.71 because the dignitie of this family was so diminished that it seemed rather the house of a countrie Farmer then the house of a King for such indeed was the house of Ishai when Dauid little thinking thereon was called to the gouernment of the Kingdome Thus then after they had lost their antient glory and had receiued so great a discomfiture hee calleth it the familie of Ishai because it was the most inferiour of all others And therefore I thinke that the consolation rather beginnes heere then at the end of the former Chapter The Iewes might doubt in so horrible a destruction who should be their defender Isaiah promiseth one vnto them howsoeuer hee must come forth of a drie stocke He continues still the former similitude of the forrest as I haue said because it hath greater elegancie then if he had simply said that Messiah should come For hauing shewed heretofore that the forrest should be vtterly consumed hee addes notwithstanding that a rod shall come forth which shall restore the abundance and beautie of this burnt forrest againe and this rod is Iesus Christ who should come to bee the protector and Sauiour of his people Now it is not needfull to shew how abiect and base the beginnings of this kingdome was Truely all that was to bee seene therein was so poore and weake that to outward appearance all things the originall of the blood royall excepted seemed to be directly contrary to this which should be accomplished in the person of the Redeemer Yea so low were they brought that this royall race was as good as vtterly extinguished for who would haue thought that a poore Carpenter had been begotten of the royall feede Besides in what place I pray you was Christ borne Marke 6.3 and what was his bringing vp To conclude after he had spent his whole life in contempt and continually exposed to shame and derision was he not cruelly and shamefully put to death by which hee was to begin his kingdome Yet notwithstanding all this he grew into an infinite greatnesse euen as a great tree growes vp of a small little seede as Christ also himselfe teacheth vs Matth. 13.31 whereof wee haue daily examples Mark 4.32 For it must come to passe of necessitie that the same should befall his kingdome which came to passe in his owne person Vers 2. And the spirit of the Lord shall rest vpon him the spirit of wisedome and vnderstanding the spirit of counsell and strength the spirit of knowledge and of the feare of the Lord. NOw he begins to speake of Christ plainely and without any figure It had been sufficient to haue propounded the consolation vnder the former similitude and fitly did the opposition answere betweene the burning of the forrest and the new restoring of it againe He therein described the twofold estate of the people for hauing spoken of the calamitie he by and by addes the hope of restauration the beginning whereof notwithstanding must come forth of a little bud but now hee manifestly shewes what this deliuerance shall bee and what the condition both of Christ and his Kingdome should be also Some thinke this should rather be referred to Ezekiah who was a figure of Christ but how inconsiderately wee shewed heretofore For when Ezekias was borne the name and royall
that takes thy children and dasheth them against the stones Vers 19. And Babel the glorie of kingdomes and the beautie and pride of the Chaldeans shall be as the destruction of God in Sodome and Gomorah ISaiah meant to cōclude his prophesie touching the ruin of the Babylonians in a briefe maner in this place although he addes some amplifications to confirme his speech touching the full rooting of them out For the Prophets speake in such sort of the punishments of the wicked that they leaue them no hope of mercie wherewith they might comfort themselues But as touching the faithfull although it seemes now and then that they should be chastened too seuerely yet are they susteined with this assurance that the Lord will haue pitie vpon them and will not vtterlie destroy them Whence we ought to gather that we must not alwaies iudge according to the outward appearance For we shall many times thinke that the children of God are vtterlie vndone whose saluatio◠notwithstanding is neere yea euen in the midst of death it selfe In Sodome and Gomorah Sodome and Gomorah This example is oft alledged by the Prophets to the end wee might know that howsoeuer all chastisements be not equall yet notwithstāding in as much as God is vnpartiall in his iudgements the memorable example which he shewed thereof in the destruction of Sodom appertaines to all reprobates Gen. 19.24 so as those who harden themselues in their sinnes with the like obstinacie shall be no lesse punished then they were And they distinguish betweene the punishments of the elect and reprobates in such wise that still God left some seed to the Israelites but to the wicked none as we haue seene in the first Chapter Chap. 1.9 If the Lord saith he had not left vs a seed we had bin as Sodome and as Gomorah But he pursues the reprobate with all seueritie and therefore the Prophets threaten them with the very same ruine which happened to the Sodomites that is to say an vtter destruction without all hope of recouerie He saith it is the ouerthrow of God to the end wee should not thinke it came to passe by chance or by the will of men For euen as the fire fell not vpon Sodome Gomorah from heauen at randome so Babylon also was not destroyed by haphazard but by the iust vengeance of God Which being alwaies like vnto himselfe did execute his iust iudgement against them and will still doe the same against all reprobates euen vnto the end Whereas Babylon is called the glorie and bright beauty of Kingdomes No glory can withstand Gods almightie power this is added for amplifications sake to teach vs that God cannot bee hindered from performing his worke by any glorie or excellencie whatsoeuer that hee should not vtterly roote out the wicked For in regard that this destruction was incredible therefore so much the more did an excellent example of Gods mightie power appeare in the confusion of it Vers 20. It shall not be * Or sit vpon inhabited for euer neither shall it be dwelled in from generation to generation neither shall the Arabian pitch his tents there neither shall the sheepheards make their foldes there BY the word To sit hee signifies a firme estate as if he should say Neuer looke that Babel shall be restored any more For all these phrases of speech tend to one and the same end namely the Babylonians shall be so destroyed that their ruine shall be perpetuall This also he further amplifies when he addes that the destruction shall be so great that the verie Arabians shall disdaine to pitch their tents there and the sheepheards their foldes Now wee may well say that this place was become wonderfull desert and inhabitable seeing these vagabonds made no reckoning of it for this nation of the Arabians in verie deed Arabians vagabonds and theeues did nothing else but trot vp and downe and had no setled abiding For hauing left their owne Countrie because it was barren and therefore is called the desert Arabia for of that wee speake and being giuen to nourish cattell and to hunting they frisked it hither thither and abode in the midst of the fields especially in places of best pasture Thence it came that the Greekes called them by a name which signifieth dwellers in tents The region of Babylon was wonderfull fruitfull before this destruction by reason whereof this change was so much the more terrible and as it were prodigious whether in regard that it lost the first fruitfulnesse or that all abhorred the sight of it because of the continuall calamities wherewith it was wasted Certaine it is the Prophet declares it shal come to passe that not only the buildings shall be broken downe but that the land also shall be accursed Vers 21. But Ziim shall lodge there and their houses shall be full of Ohim Ostriches shall dwell there and the Satyres shall dance there HE goes on in describing a desert place and alludes to that he said before to wit that Babylon should be vnhabited I cannot well tell how this word Ziim should be translated in regard the opinions of the expositours are so diuers who agree no more in this then they doe about sundry names of beasts and hearbs The vse of these things continued not alwaies and the Iewes being ignorant themselues haue not the knowledge of them although some amongst them are not ashamed to brag of their skill in physicke and yet notwithstanding are ignorant not onely of the nature of plants but of beasts also Whereas some are of opinion that Ziim was a wild beast others that it should be a bird and some others a fourefooted beast herein there is no great difference For mine owne part I make no question but the Prophet meant in this place to speake either of wild beasts which cannot be tamed or of birds which make their nests in forrests farre remote from men And there will be no inconuenience in it if we expound that which followes of Satyres or Fairies which the Frenchmen according to the diuersities of regions in one place call Hobgoblins Robin good fellowes and Bugbeares in an other For as Satan abuseth men by diuers impostures so also he allots diuers names to euery one of these It is certaine that the word Ziim is sometimes taken in the Scripture for wicked spirits for it comes of Ziiah which signifies drinesse or desert as Iim comes of Aiam which signifies feare For in as much as the diuell workes strange illusions by Fairies and Satyres therefore the names thereof are attributed vnto him The Prophets drift is to shew that there should be such desolation that the place should not onely be forsaken of men but the euill spirits also should worke their illusions there for by the solitarinesse of the place they take occasion to terrifie those which passe thereby And looke how theeues and enemies shew themselues more cruell when they come out of some obscure place
length hauing ouerturned all their enterprises eueÌ„ in lesse then the twinkling of an eye Vers 16. They that see thee shall looke vpon thee and consider thee saying Is this the man that made the earth to tremble and that did shake the kingdomes THe Prophet scornes this wicked king againe in the person of the dead and yet this may also be vnderstood of the liuing but it is better to referre this whole speech to the dead vnlesse we had rather vnderstand it of the sepulchre which is almost all one in effect Now we are wont to stretch forth our neck and to stand vpon the tipto when any admirable or rare thing is presented to our view So in regard it was a thing almost incredible that this king furnished with so great power should be dead the Prophet saith that all haue cast their eyes vpon him to behold him diligentlie as if they could hardly beleeue that to be true which they saw euidentlie before them They aske in the first place whether it be possible that he which made the world to tremble with his looke only could be so suddenlie easilie brought low Next the Prophet shewes how all his wicked desires and enterprises are ouerthrowne as also that tyrants with their crueltie are like to cloudes which poure downe water or haile on a sudden as though they meant to destroy the whole world but they are scattered and gone in an instant And this similitude that same good old father Athanasius vsed See Martin Luther vpon the Psalme â—f degrees fol. 33. when some threatned him with the furie of Iulian. Now the Prophet shewes that this change came from the hand of God who by his only will can ouerthrow the whole world Vers 17. Hee made the world as a wildernesse and destroyed the Cities thereof and opened not the house of his prisoners IN this verse he expresseth the crueltie and in humanitie of this Tyrant namely that he brought the world to a wildernesse rased the Cities deliuered not his prisoners Those who haue obtained victorie haue been accustomed sometimes to release their prisoners that they might win their hearts by gentlenesse Tyrants had rather be feared then loued but Tyrants had rather bee feared then loued because they perswade themselues that the onely safe way to raigne is to make themselues feared of all through a brutish cruelty We need not wonder then at their so miserable and wofull an end for it cannot bee but God must render them like for like after hee hath corrected his Church by their crueltie shewing no more mercy to them then they did to others Thus then he shewes how miserable Tyrants are in regard they haue both God and men their enemies Vers 18. All the Kings of the Nations euen they all sleepe in glorie euerie one in his owne house 19. But thou art cast out of the graue like an abominable branch like the rayment of those that are slaine and thrust thorow with a sword which goe downe to the stones of the pit as a carkase troden vnder feete HEe opposeth the King of Babylon against other Kings to shew that hee shall be more wretched after his death then they all And thus he amplifies the iudgement of God who should execute vengeance vpon the cruelties done to his Church by comparison This place is the cause why I dare not restraine that which Isaiah speakes heere of the King of Babylon to the onely person of Nebuchadnezzer because we finde not by histories that hee was depriued of buriall Although the Iewes tell how Euil-merodath commanded hee should be taken out of his sepulchre because the great Lords of his kingdome durst not doe him homage till they were certaine of the death of his father But S. Ierome howsoeuer hee be credulous enough in other things yet holds this as a fable He speakes not then of one man particularly 2. Thes 2. but of the whole Kingdome euen as when the Scripture speakes of Antichrist it comprehends the estate of all the Popes And therefore he scornes the pride of all Tyrants vnder the person of one testifying what their issue shall be to wit that they shall fall into such miserie that not so much as a small handfull of dust shall be giuen them for their burial howsoeuer in times past they were like insatiable gulfes whom all the wealth in the world was not able to satisfie Those which haue scarse one foot of land haue notwithstanding the honour of buriall and this was esteemed sacred and inuiolable aboue all things among the Patriarks for it was a great dishonour to be depriued of this priuiledge Yet he shewes that the Kings of Babylon should receiue such an opprobie that being cast out of the sepulchre of their fathers they should be a spectacle of disdaine vnto all Quest But some may aske whether it were so great a matter in Gods sight to bee buried with a mans predecessors that it should be esteemed as a punishment and curse to be depriued of it I answere Ans he speakes not of the sepulchre here as of a thing necessarie to saluation and yet that it was reputed a great shame for this Tyrant to want buriall First of all then let vs consider why buriall was so esteemed among all Nations Doubtlesse this came from the Patriarks whose bodies the Lord commanded to bee buried in hope of the last resurrection The carkases of beasts are cast out The reason why we are buried and beasts are not because they are ordained to none other end but to turne to rottennesse but our bodies are couered with earth that being laid vp therein they may wait for the last day at which time they shall be raised vp to inioy the soule in an eternall and blessed life Whereas diuers superstitions are crept in touching the buriall of the dead it is certaine that Satan hath brought this to passe by his subtletie who is wont to corrupt and peruent all things which yet in their owne nature are good and profitable for he hath forged infinite waies whereby to bewitch men But concerning the Iewes we are not to meruaile if they had many ceremonies in this behalfe neither ought wee to condemne them for it for they had not so cleere and manifest a reuelation of the resurrection because Christ was not yet reuealed But the matter is farre otherwise now seeing we behold our resurrection in Iesus Christ appâ—rently and the vaile being taken away wee now see the promises as in the sunshine which were obscure to the Iewes If at this day then any would bring in and reuiue the ancient ceremonies such a one should suppresse the light and doe great wrong vnto Iesus Christ for they indeuour to put a vaile before him who hath discouered himselfe vnto vs with open face Notwithstanding it is not vnprofitable to regard the interring of the corps Buriall of the dead ought to be retained but superstitious customes therin to be reiected The
Christ calles the office of teaching The keyes of the Kingdome of heauen Mat. 16.19 those therefore that wearie themselues to finde out some secret and hidden mysterie in this place which is so plaine and manifest shew themselues but too sottish and ridiculous seeing there is no neede at all of any such deuices Why so Because the Ministers open heauen by the preaching of the word and bring men to Christ who is the onely way He takes the keyes in this place therefore for the gouernment of the Kings house in regard the chiefe trust of it was committed to Eliakim in his time Vers 23. And I will fasten him as a naile in a sure place and he shall bee for the throne of glorie to his fathers house WEe must supply a particle of similitude here and therefore I haue put this word As in the text By faithfull he means a sure and firme place for this word is deriued of the word Trueth which is alwaies accompanied with stedfastnesse and assurance And for that cause the Hebrewes take Truth for a thing sure and certaine The Prophet vseth an elegant similitude out of which the faithfull Magistrates who are but a few ought to gather a singular consolation For thus they may conclude with themselues that they are not onely raised by the Lord to this degree of honour but that they are confirmed and fastened in it as if they were fixed thereunto by his immediate hand And to say the trueth looke where the feare of God beares sway there must needes be stedfastnesse For the power and thrones of Kings is established by iustice as Salomon saith Pro. 16.16 Neither doth it serue to comfort Princes onely to the end they may bee able to passe thorow all dangers with a resolute mind but also that they may execute their office constantly and without distraction so as they neede not quaile nor faint for anie cause nor to feare any danger But alas how few are there that taste this doctrine truely All are almost like Ieroboam thinking that religion ought to stoope to them which they like and allow of no further then they see it to be for their benefit nay they sticke not at all to disguise and alter it at their pleasure as for God and his true religion they set the care thereof in the last place What wonder is it then that they are alwaies in feare of themselues in their affaires bâ—ing neuer at peace and quiet for they seldome or neuer set any time apart to thinke vpon him from whom proceedes all strength and power The cause of treasons Thence come treasons thence arise cruelties auarice violence and all manner of fraudes and oppressions wherein Princes now ouerflowe more impudently then anie other Yet are there some in whom wee may perceiue that which is said heere touching Eliakim the Lord keepes maintaines and blesseth the duties of equitie and iustice wherewith he hath adorned them If God seem to blesse tyrants in suffering them to florish for a time much more such as are nursing fathers to his Church For if he suffer the very tyrants to raigne for a time in regard they obserue some forme of gouernement how much more will he blesse Princes when with a good and vpright heart they maintaine trueth and equitie and promote Gods true worship and seruice He that is the perpetuall maintainer of iustice will hee not defend and establish such a Prince more and more Vers 24. And they shall hang vpon him all the glorie of his fathers house euen of the nephewes and posteritie of small vessels from the vessels of the cups euen to all the instruments of musicke THis is as much as if hee said that Eliakim shall discharge his dutie in good sort so as he shall not deale negligently in it Whence we gather Princes are not aduanced to liue idly Dominion an heauie burden if men performe their duties that God aduanceth not Princes vnto honour to the end they should bee idle and giue the reines to their lustes and affections For dominion and authoritie is a burden of great waight and labour if so be men performe their duties as they ought to doe farre from the practise of these dumbe idolles who thinke God hath lifted them vp into the seate of honour to no other end but to fare deliciously and to wallow themselues at their ease in all manner of pleasures But if a Prince will execute his office aright hee must prepare himselfe to vndergo much turmoile Neither must we thinke that this similitude of the naile should not sute well in regard of gouernment for hereby is signified Gouernment a burden full of businesse a burthen full of businesses and troubles I also know well enough that similitudes agree not alwaies in euery thing but in the speciall drift whereat they aime Now in that hee speakes of the house of his father doubtlesse Eliakim was of the royall blood And therefore by successours I not onely vnderstand his next kinsfolkes but the whole familie of Dauid He then shall haue the charge of all that shall bee in the Kings house When he addes the childrens children he therewithall teacheth that this gouernement shall be of long continuance so as it shall not last one mans life onely but it shall be extended to those that shall come a long time after Princes should not onely care for the welfare of the Church for their owne times but for the posteritie after them For good Princes not onely profit the Church and Commonwealth for their owne time but those also which come after them to whom they leaue such wholesome lawes ordinances statutes and markes of good and iust gouernment that the successors dare not albeit they be wicked breake out into all licenciousnesse at the first yea they are compelled in despight of them to retaine something that is good for modesties sake This hee shewes shall come to passe in Eliakim whose gouernment shall be so vpright that his very successors shall feele some fruit of it From the smalest vessels Vnder a figure he shewes that iustice shall be administred with equitie and the right aduanced and it is as much as if he had said that Eliakim shall not onely deale well with the great ones but that he shall haue respect to the meanest also But because this is very rare in a Prince he is much more worthy of praise then if he should onely fauour the rich and mightie For the rich haue meanes enough to keepe themselues froÌ„ hurt but the weakest are put to the walles as they say and the poore are a pray and spoile to others and who is it almost that will defend the innocencie of their cause By vessels the Hebrewes vnderstand all manner of instruments and this signification extends very far When he mentioÌ„s * Or bâ—gpipes instruments of musicke he explaines that which he had said in a word for this serues to the exposition of the
to wit it teacheth vs at all times to consider the nature of God For as soone as wee doe but turne our eyes in the least measure aside we can see nothing but that which is earthly and vanishing and must wee not then be forthwith out of heart Faith therefore ought to surmount the world with continuall increases why because the trueth iustice and goodnesse of God is not temporall and vanishing but God alwaies continues like himselfe Vers 5. For hee will bring downe them that dwell on high the high Citie will hee abase euen vnto the ground will hee cast it downe and bring it vnto dust 6. The foote shall treade it downe euen the feete of the poore and the steps of the needie NOw he more fully shewes what this power of God is whereof hee spake to wit euen that whereof we shall haue experience and that for our good These two sentences then depend one vpon another thus to wit That the proud are cast downe by the power of God who stablisheth the humble and those that are despised in their stead For whereas in the first place hee teacheth that the proud shall be brought downe Vers 5. it would not suffice for giuing a full and perfect consolation vnlesse he had also added Vers 6. that the poore and humble should bee exalted to haue the dominion ouer them This we know by experience that God is wont to worke powerfully for our saluation and this giues vs matter and occasion of good hope By the high places he meanes all manner of munitions defences for in old time they were wont to build Cities in high places as also their glorie and riches His meaning is then that there shal be no fortresse so strong which shall let God to abase and bring downe the wicked Towers and Castels are not displeasing vnto God in themselues but because it often falles out that the strong and mightie brag and glory in them therefore this dwelling on high is often taken for pride it selfe Now it is not to bee doubted but hee speakes here of the wicked who with their forces wealth and treasures thinke themselues able to make their partie good against God Chap. 13.1 He also comforts the Iewes as wee haue said in regard they might bee terrified and despaire in themselues by seeing Babylons power to bee inuincible vnlesse God had vpheld them by this particular promise As if hee should haue saide You neede not feare eyther the greatnesse or power of the Babylonians why for it shall easilie bee brought downe and shall not bee able to resist the power of the most high Vers 7. * Or vprightnesses are the path of the iust The way of the iust is righteousnes thou wilt make equall the righteous path of the iust HE praiseth not the iustice of the faithfull here as some haue falslie imagined but only teacheth that God by his singular blessing will giue them an happie and prosperous successe thorowout the whole course of their liues But because in the beginning of the verse he had said only in a word That the way of the iust is plaine and equall in the second part hee expounds himselfe more clearely attributing it vnto the grace of God that they perseuere thus in their good course vnto the end euen as it were thorow a smooth and plaine field For in the verb to make equall there is a similitude namely that God will poise as with iust and equall weights and ballance those things which in themselues were very vnequall There is some ambiguitie in the Hebrue word Iashar because it may be attributed as well to God as to the way Some therefore translate Thou which art iust wilt make the way of the righteous equall and God is thus called in other places Deut. 32.4 Psal 25.8.9 The allusion also would be very fitting to say that the vprightnesses of which he speakes proceed from God in regard that he only is vpright or iust notwithstanding the other reading seemes lesse constreined In summe the Prophet promiseth that God will haue care of the iust and that in such wise as he will leade them by the hand For we often thinke that all things run confusedlie together here below whilest the vngodlie are at their ease and the good in the meane time are oppressed Yea and albeit the holy Scripture teacheth and so often confirmes it vnto vs that God hath care of his Church yet notwithstanding it is an hard matter to keepe our thoughts steadie but we by and by wauer whē we see all things which the wicked take in hand to prosper And yet it is most certaine that God by his ballance poiseth the waies of the iust how vneuen or ragged soeuer the same seeme to be yea he hath giuen his Angels charge to keepe those that are his that they should not stumble or hurt their foot against a stone Psal 91.11 otherwise there is not the least offence which would not easily ouerthrow them and make them quaile much lesse should they be able to passe thorow so many briars and thornes such crooked by-waies dangerous gulphs and streit passages vnlesse the Lord should draw them out and in the end deliuer them Let vs therefore learne to commend our safetie into the hands of God and to follow him for our guide and in thus doing we shall be well directed yea we shall alwaies escape although we were inuironed on euery side with ambushes the cunning deuices and the innumerable dangerous plots either of Satan or the wicked which are his instruments And haue not wee sufficient proofe of that which the Prophet here saith Are not our waies made plaine and smooth in the midst of the deepest gulphs so as our course can not be stopped nor slacked by any hindrances whatsoeuer Truly experience it selfe teacheth Our help stands only in the name of God that if we were not conducted and gouerned by Gods hand it were but in vaine for vs to attempt to walke thorow such vnknowne passages for alas such is our weakenes that we would stumble at the least stone we should meet withall in the way Satan and the wicked on the other side would not only intangle and intrap vs in many of their nets neither would they thinke it sufficient to cast some small stumbling-blocks in our way but one while they would driue vs vpō the rocks another while into bottomles depths of miseries out of which the whole world with all the power it hath could by no meanes escape Let vs acknowledge then how necessarie it is for vs to looke for our direction from heauen yea let vs confesse with Ieremiah O Lord I know that the way of man is not in himselfe and that it is not in man to walke nor direct his owne steps Iere. 10.23 Let vs not be puffed vp then with vaine confidences as if we had the euents of things at our beck Neither let vs boast that we will do
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
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
was bent to serue his God purely For we may wel thinke that God brought not this scourge vpon him now for his negligence excesse or wantonnesse much lesse for his superstitions or idolatry seeing at the very first entrance into his Kingdome he imploied himselfe to the vtmost with exceeding diligence to establish religion in the puritie of it What was Gods purpose herein then Surely hee meant to try the faith and patience of his faithfull seruant Vers 2. And the King of Ashur sent Rabshakeh from Lachish towards Ierusalem vnto King Hezekiah with a great host and hee stood by the conduit of the vpper poole in the path of the fullers field THe order of the historie may seeme somewhat here to be altered for hee said before that Sennacherib had taken all the Cities of Iudah vers 1. and now hee sends Rabshakeh from Lachish which he had besieged Lachish was not taken yet then But we are to note that oftentimes the course of an historie is disioynted so as that is recited last which was done first Besides the Scripture haue this figure frequēt in them as in this place where it is said that all the strong Cities were taken although some no doubt escaped which Hezekias notwithstāding was vnable to succour It seemed then that the Assyrian was become Lord of the whole land seeing nothing was left but Ierusalem in which Hezekiah was imprisoned This historie is described more at large in the second booke of Kings 18. 19. Chapters where it is shewed that Hezekiah vsed all the meanes he could to redeeme his peace for he would haue had it almost vpon any condition He gaue 3000. talents of siluer and 30. of gold which this tyrant exacted for payment whereof he was driuen to rob the Temple of the vessels that were in it and of the plates of gold which were fastned vpon the gates thereof because his owne treasure was spent But as such insatiable gulfes can neuer be filled so when he had receiued this money he then falles to demaund greater things and imposed vpon him harder conditions then the former that he might vex and afflict this good King to the full For hauing once wrought vpō his mildnes he thought the second time to draw him to whatsoeuer himselfe listed only he waited for fit opertunitie to begin warres afresh But the people no doubt for their parts had well deserued to be thus scourged for their wickednesses according as it had been before prophesied for albeit religion florished in outward shew yet their liues remained vnchanged impietie ouerflowed and their hearts were as foule within as euer they were before For as much as the people repented not of their sinnes then was it not needfull they should be chastised with the greater seueritie in regard of such a malitious obstinacie But because the measure of their iniquities was not yet full God pacified the rigor of his wrath and gaue them an admirable deliuerance when all things were become vtterlie desperate Vers 3. Then came forth vnto him Eliakim the sonne of Hilkiah the steward of the house and Shebna the Chancellor and Ioah the sonne of Asaph the Recorder MEntion was made of this Eliakim in the 22. Chapter to him the Lord promised the chiefe place in the kingdome after the death of Shebna But it seemes this was but a vaine and idle promise seeing he is sent to the enemie to sue for fauour as one being readie to yeeld and submit himselfe to the mercie of such a cruell Tyrant This might also astonish the hearts of the faithfull euen to make them call the truth of Gods promises into question Besides this good king was so destituted of good seruants that he was constrained to send Shebna with the rest though he knew him to be a disloyall traytor The word Sopher signifies a Scribe and therfore it is often taken for Teachers or such as are learned sometimes for those that keepe bookes and haue the disposing of the rowles or charters of Kingdomes I haue translated it Chancellor for it can not be referred to the knowledge of the Law we may also gather that this Shebna was in great credit though he were put from the estate of being steward or great master of the kings houshold The word Mazkir signifies a secretarie or a master of the requests Vers 4. And Rabshekeh said vnto them Tell you Hezekiah * This clause I pray you is not in Master Caluins text I pray you Thus saith the great king the king of Ashur What confidence is this wherein thou trustest THe Prophet shewes that these three Ambassadors which represented in a maner the whole state of the kingdome were not only repulsed but receiued disgracefullie galled with insupportable iniuries by the Captaine of this Tyrant For he is so impudent as to aske how Hezekias durst presume to rebell no lesse then if he had bin a man conuinced of Rebellion Some expound the particle Na I pray you but it can not well stand with the honor as you would say of so proud and insolent a Tyrant to come vnto them by way of intreatie He speakes rather like those who impose conditions vpon others who are either vanquished or are readie to yeeld themselues for feare whome such are minded to receiue to mercie which we commonlie call Sommer that is To call vpon or To Summon one But that his Summons might be of the greater authoritie this Captaine speakes in the person of his King and with big words sets forth his greatnes the rather to daunt the heart of Hezekias when he should heare he had to deale with so powerfull an enemie For his meaning was not only to say that Hezekiah was farre inferior to his Master the chiefe Monarch of the world in comparison of whom Hezekiah was to be esteemed no better then a meane Gentleman but he calles him the great King the King of Ashur that by these titles of his power and magnificence he might as it were darken the glorie of all other Kings that so all might seeme to rest in him alone Which thunderbolts had bin sufficient to haue terrified and feared the heart of Hezekiah especiallie seeing he was mued vp as I said before within the walles of the Citie out of which he could not escape much lesse was he any way able to make his partie good against the violence of this Tyrant Vers 5. I say * Or they are but words of the lips Surely I haue eloquēce but counsell strength are for the warre on whom then doest thou trust that thou rebellest against me WHereas we reade in the holie historie Thou hast said it may be expounded thus to wit that Rabshekeb makes as if hee knew Hezekiah his thoughts as if hee should say Thus thou deliberatest with thy selfe But the sense comes all to one though we reade this word in the first person for Rabshekeh speakes as one that had gaged the depth of Hezekias his enterprises and
teacheth vs to mount by little and little vnto heauen by the light of the promises which doe shine clearely before vs yet so that in seeking succour we imagin not that God should be absent from vs seeing he hath chosen his dwelling place in the mids of vs. For in regard that his Maiestie much surmounts heauen and earth it is not lawfull for vs to bound him within the narrow scantling of our vnderstanding yet we may comprehend him according to the small measure thereof because he hath reuealed himselfe vnto vs by his word not that we must needs pull him downe from his heauenlie throne therefore but that our minds which are of themselues weake and dull might by degrees approach neerer and neerer vnto him for we haue good reason to presse with boldnes towards his highnes in regard he calles vs vnto him by his word and Sacraments And if we conceiue of these things aright the spirituall knowledge of God shall alwaies beare sway amongst vs so as wee shall not need to tye the Lord any more to stones nor stocks If the spirituall knowledge of God beares sway in our hearts we shall not need to tye his presence to stocks or stones No we shall imagin nothing of him that is earthlie or carnall for the neerer we shall draw towards him the more will we endeuour our selues to vse all lawfull meanes which he sets before vs that our spirits may not rest vpon earthlie things for he applies himselfe to our shallownes only to the end that his Sacraments might serue vs as ladders to climb vp vnto him by but this superstition hath peruerted and turned it to a cleane contrarie vse Vers 17. Incline thine eare O Lord and heare open thine eyes O Lord and see heare all the words of Sennacherib who hath sent to blaspheme the liuing God HEnce we gather in how great perplexitie Hezekias was for the vehemencie of his prayer discouers vnto vs a wonderfull measure of griefe so as a man may see that he indured great combates which he ouercame not without much adoe For albeit the affection and zeale of his prayer shewes the strength and power of his faith yet he therein represents vnto vs as in a glasse his passions that boiled within him As soone then as we are to indure any such assaults let vs learne from the example of this good King to oppose against the passions wherewith we are tossed that which may best serue for the confirming of our faith that by the tempest it selfe we may be brought to a safe and quiet hauen Let not the sense of our weakenes any whit astonish vs then no not when feare and dread shall presse vs aboue measure as it were For the Lord will haue vs wrestle valiantlie euen till we sweate and tremble God will haue vs wrestle till we tremble and sweate because we must not thinke to goe to heauen in a fetherbed or at ease as we vse to speake but after many combates God hath promised an happie issue to them that fight as they ought to doe which in the end he will vndoubtedlie bestow vpon vs. But why doth Hezekiah desire God to heare Thinks he that he sleepes or vnderstands not No such matter But wee are wont to speake thus in some desperat cases either when wee thinke God absent or when hee seemes to make light account of our afflictions Wee see he was so perplexed then that God as he thought had forgotten him that is to say according to the sense of the flesh for had he not beheld him present by the eies of faith he had vtterlie quailed It is as much then as if Hezekias had desired the Lord euen effectuallie and openlie to shew some worke for his saluation which he had long hoped for before in the secret of his heart But why doth he pray that God would open his eies and see It is as much as if he had said Lord let it appeare that thou hast care of these matters Now he sufficientlie shewes where his paine held him most namely he longed to see some vengeance shewed vpon these blasphemers which offred such outrage against Gods Maiestie for albeit this good King tooke great thought for the preseruation of his kingdome and people yet had he respect vnto Gods glorie aboue all other commodities whatsoeuer Hezekias respected Gods glorie aboue all things whatsoeuer And truly the aduancement thereof should touch vs neerer and moue vs more then any thing else especiallie when we know that his glorie and our saluation are things that can not be separated Thus Hezekias hauing brought forth this Tyrant vpon the stage as a blasphemous and hatefull enemie of God because Ierusalem gloried in this title The God of Iacob and in his protection he thereupon concludes that God can by no meanes cast off the Citie which he hath taken into his owne custodie vnlesse therewithall he should renounce his owne name also Seeing the Lord then of his infinit bountie is pleased to ioine his glorie with our saluation let vs hold fast these promises and let vs fortifie our selues with them namely that although the wicked goe on in a vaine hope thinking to scape scotfree whilest they blaspheme God and cast vp that poison out of their hearts which lurked before in them yet there is not a sillable thereof which he vnderstands not and he will in his due time bring them to an account for the same Vers 18. Truth it is O Lord that the Kings of Asshur haue destroyed all lands and their countrie 19. And haue cast their gods in the fire for they were no Gods but the worke of mans hands euen wood or stone therefore they destroyed them HEzekias begins here to put a difference betweene the true God and the false which we also had need diligentlie to do for the wicked that are not enlightened haue many confused thoughts of some diuinitie which by and by vanisheth away so as either they thinke there is no God at all or if there be yet they regard him not But God would not haue vs lightlie touched with some idle or vading conceit of him What knowledge of God is required to be in Christians but that we should acknowledge him to be the true God who by the brightnes of his power scatters abroad all the darknes of ignorāce It is not enough then you see to acknowledge a diuinitie of I can not tell what as prophane ones do but God ought to be so knowne and receiued that he be discerned from all Idols and the truth separated from lyes And questionlesse when he hath once cleared our iudgements all opinion of false religions which possessed our minds before will immediatlie fall to the ground And so much the rather are we to hold fast this doctrine by how much the more many please themselues in fond speculations thinking it sufficient for them if they acknowledge a God at randon Whether they ought to worship the god
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
that seemes to be cast off in regard he is vnworthy to be any longer accounted among the number of Gods seruants cannot distinctly consider with a still and quiet mind what shall become of him after death but being ouershadowed with sorrowes takes from the dead the facultie of praising God as if all exercises of pietie ceased after this life because as hee thinkes Gods glorie is buried in the graue with those that should bee the witnesses of it Vers 19. But the liuing the liuing he shall confesse thee as I doe this day the father to the children shall declare thy truth HE comprehends not all men generally within this sentence seeing many liue who notwithstanding as much as in them is labour to extinguish Gods glory by their ingratitude so far are they off from thinking they were borne to set forth or magnifie the same But his meaning onely is that men may be true and lawfull Preachers of the glory of God as long as it pleaseth him to retaine them aliue in the world because he by his liberalitie daily hourly sūmons them to the performance of this dutie Vers 18. This opposition shews that his former speech The graue cannot confesse thee death cannot praise thee c. oght to be referred to this point namely that such as are cut off from the world where they imploy their time in praising God are by death depriued of so excellent a benefit Besides he protesteth that himsefe shall now bee one of the witnesses of Gods glory thereby shewimg a signe of his thankfulnesse for he saith hee will neuer forget such a mercie but will magnifie the Lord and preach to others what fauour hee hath tasted of And not onely to those of his owne time but to the posteritie also that they may euerie one set forth these praises and reuerence the author of so great a blessing Hence wee are to gather a very profitable instruction to wit that men haue children bestowed vpon them Vpon what condition God giues men children on condition to bring them vp in the information of the Lord euerie one indeuoring with al his might to leaue behind him for his successors some good occasions to set forth Gods praises Fathers of families therefore ought carefully to record vnto their children the mercies which God hath shewed them By the word truth wee are to vnderstand the fidelitie which God keepes with his seruants and with all those that are witnesses of his grace whereby hee manifests vnto them the truth of his promises Vers 20. The Lord was ready to saue me therefore we will sing my song all the daies of our life in the house of the Lord. HEe acknowledgeth that his deliuerance proceeded not from the industry of men but from the onely fauour of God Whereas some translate It is the Lord which can deliuer mee they expresse not the thing sufficiently it also seemes they misse the very letter for hee not onely magnifies the power of God but also his worke by which his power was cleerly manifested In a word he opposeth this his deliuerance to that death vnto which he was iudged of God for as before he apprehended him as a seuere Iudge so now he leaps for ioy in acknowledging him to be his redeemer For this cause he prepares himselfe againe to sing a song of thanksgiuing yea he calles others to him to aid him therein He mentions the Temple because there the faithfull met together Had he been but a priuat man and one of the common sort yet he was bound to haue offered a solemne sacrifice for the incouraging of others as well as for the discharge of his owne dutie He therefore being a king was to be much more carefull in bringing others with him to giue God thanks especiallie seeing the safetie of the whole Church consisted vpon his deliuerance He will therefore indeuor he saith to make it knowne to all what fauour God shewed him and that it should be remembred not for a day or two but all the daies of their liues Truly it had been a most vnworthy thing euer to haue suffered so singular a benefit to haue vanished away or to die at any time but in regard of our owne forgetfulnesse and dulnesse wee haue need to haue spurres to pricke vs continuallie forwards to the performance of this dutie Thus also hee shewes to what end God hath appointed holy assemblies Why God ordained publike assemblies euen to the end that all with one heart and mouth may praise one God in Iesus Christ and stirre vp one another to the exercises of pietie Vers 21. Then said Isaiah Take a lumpe of dry figges and lay it vpon the boile and he shall recouer ISaiah shewes now what remedie hee gaue Hezekias Others thinke it was no remedie because figs are contrarie and hurtfull to vlcers and therefore they say that the King was aduertised and by this signe more fullie instructed that this recouerie onlie proceeded from the free grace of God For example the bow in the cloudes whereby God meant to testifie that the world should neuer perish againe by the flood Gen. 9.13 seemed notwithstanding to signifie the cleane contrarie for it appeeres only when great raines gather together and are readie to drowne the whole world They thinke then that the Prophet hath of set purpose applied a remedie nothing fitting for the healing of the disease because it might appeere to all that Hezekias was healed without the help of any salues But seeing the Physitians of our times do vse plaisters of figs to ripen the Plague-sore it may be the Lord added the salue to his promise as he often doth in other cases for this medicine lessens not the promise which without the word had bin vaine and vnprofitable He also had receiued a supernaturall signe which no doubt taught him that it was God and none but he who restored his life vnto him which in his conceit was lost Vers 22. Also Hezekias had said What is the signe that I shall goe vp into the house of the Lord SOme expound this verse as if this had bin giuen Hezekias for a signe and therefore they referre it to the former sentence but it is more likely that the order of the thing is here changed which often falles out among the Hebrues so as that which should be said in the beginning comes in towards the latter end Isaiah mentions not in the beginning of the Chapter that Hezekias required this signe yet it is recorded in the holy historie that he so did 2. King 20.8 He now addes that therefore which was omitted at the first That I shall goe vp In these words his meaning is that the chiefe care of his whole life was to bestow it to the glorie of God for he desires not to liue that he might consume his daies in voluptuousnes but that he might maintaine the honour and pure worship of God Why God prolongs our dayes on earth Let vs
help in them but let vs solely and only rest vpon the power of the Almightie what strength honor or riches soeuer wee enioy For the Lord playes not at tenis with the world in banding of such great ones as one taking delight therein as some prophane dogs blaspheme but the higher any man is aduanced commonlie the bigger he swels in pride and neuer leaues swelling till he burst himselfe in pieces that so the iust iudgements of God may be alwaies manifest to all By this we are also admonished that it is ill done to attribute the euents of things to fortune or to second causes for God became not the Creator of the world forthwith to leaue his worke as a carpenter doth his ship but his hand continuallie labours so as not an haire of our heads can fall to the ground without his good pleasure When so many changes fall out therefore in the world and that we see things which in our iudgements would stand for euer to fall consume as the smoke let vs turne our eies towards this soueraigne prouidence and power of God As soone as he blew vpon it In these words the Prophet shewes of what short and momentanie continuance those things be which are wont to dazle our eies and make vs at a stand For wee no sooner thinke of a great King but our hearts quake within vs and we are moued at it but he shewes that Princes and kings are but as stubble before God whose only blast will carrie them away like a whirlewinde whither soeuer it pleaseth him What is our lesson then We must not stand gazing vpon the creature be he what he will that the same should hinder vs from giuing that glorie and honour vnto God which to him appertaines This the Iewes were diligentlie to note for it is like enough they would haue thought this great Monarchie of the Caldeans vnder whom they were held captiues should neuer haue bin dissolued nor that themselues should euer haue been deliuered vnlesse this doctrine had come between to wit That there is nothing so firme and stable in the world which God can not scatter and bring to nothing with his only blast that they might hold fast the hope of their deliuerance therefore the Prophet aduertiseth them that as soone as God shall but thunder from heauen he will breake and crush in pieces all the terrible forces and power of their enemies Vers 25. To whom now will you liken me that I should be like him saith the holy one THis is a repetition of the former sentēce where it was said that God would not indure to be matcht with Idols vers 18.19.20 lest the Iewes should diminish any thing of his power notwithstanding they were so long retained captiues in the hands of Infidels For they were to beware how they attributed any power to Idols because the idolaters who kept them in bondage prospered for by such disputings comparing the power of the true God with idols they were in danger to haue mingled them together This is the cause why in indignation he repeates the same thing againe To vvhom vvill yee liken me As if hee should say Dare you venture to take my glory from mee by your comparisons For howsoeuer men frame diuers imaginations to themselues thinking to transforme God into what shape they list yet remaines he one and the same still and his nature is changed neuer the more by their inuentions He brings in the clause holy one to verie good purpose putting it in stead of Gods name For therein he priuilie taxeth the Iews of shamefull ingratitude if they sanctifie him not in their hearts Chap. 8.13 seeing he hath separated them from others For there is no holinesse to be found in the idols of the Gentiles being but the workes of mens hands God then is too much wronged and abased when idols are opposed to him and that men beginne to call it into question whether of them hath the greater power Vers 26. Lift vp your eies on high and behold who hath created these things and bringeth out their armies by number and calleth them all by their names by the greatnes of his power and mighty strength * Or none shall faile nothing faileth IT seemes the Prophet stands too long vpon this point seeing there is none will denie it For he repeats one thing often which none doubts of but must needs be constrained to confesse the admirable power and wisdome of God in the comely order of nature But wee must obserue what hath been said heretofore Wee in our selues are so vntoward and doe value Gods power at so low a rate that we sometimes afford him not the honour which we will giue to a mortall man For the most part we afford not God the honour which we will giue to a mortall man yea the appearance of a sillie worme of the earth puts vs sometimes into so great mammering and feare that all the promises of the Almightie in the holy Bible can scarsely comfort vs. For this cause the Prophet hath iust cause to repeate it so often that God is defrauded of his honour if his power rauish vs not so as to admire it Thus he makes no idle repetitions you see because wee are so dull and slow of hearing that we haue need to bee awakened and pricked at euery turning with the spur Men daily behold the heauens and the starres but where is hee that thinks seriously of the author of these things Wee see the shape of man so artificially formed by God that he was put into this world to behold the heauens that hee might acknowledge the Lord of them for God hath bowed downe the faces of beasts towards the earth and hath made man to goe vpright to stirre him vp to view the place of his abode And this was well described by a prophane Poet who saith Although euery creeping thing bends his face chiefly towards the earth yet to man God hath giuen a face to looke vpwards and hath created him to behold the excellencie of the heauens and to lift vp his eyes to the starres Thus then the Prophet sets forth mans malignitie who will acknowledge nothing of God though it be painted out before his eies but had rather haue their snowt grubling in the earth like Moles for the maiestie of God must needes touch vs neere if wee looke wishly vpon the heauens In naming of the starres he expresseth more plainly that the wonderfull order which shines in the heauens doth as it were preach with a lowd voice that there is but one God and Creator of the world which all such must be constreined to acknowledge as amidst so great numbers and diuersities of starres shall obserue their distinct order and comely marchings For the starres were not thus set euery one in his place at haphazard neither is it at random that they march so swiftly in such proportion fetching so great compasses and yet walking as by a direct line so
then to take to heart the workes of God and if it fall out that they draw vs to anie admiration of them yet it is but as a wonder that lasts for nine daies because our mindes presently runne after other fancies in which there is no fruit at all The Prophet awakens vs then once againe that he might chase away all sluggishnesse and sottishnesse of mind from vs that so all our senses might bee brought to comprehend the power of God First of all then hee willes them to see or behold which gets a certaine knowledge then he addes consideration which better confirmes vnderstanding and more certainly It is not certaine whether the Prophet speakes to the Iewes that is to say to those of the houshold of God or to strangers as I thinke we may generally affirme that when the Church should be restored the power of God should then be perceiued of all nations neere and far off so as all should bee compelled to admire so rare and excellent a worke It is also certaine that the Medes and Persians hauing gotten dominion ouer the Iewes were wonderfully abashed in hearing these testimonies of the Prophets but chiefly when they saw the accomplishment and effect thereof performed before their eies for they might well know that men could neuer bring such things to passe and yet they were not conuerted to God themselues for all that Vers 21. Stand to your cause saith the Lord bring forth your strong reasons saith the King of Iaakob IT was very needfull that this should bee added to the former doctrine for whilest we conuerse with the wicked they scorne our hope and thinke vs fooles and too simple and light of beliefe You see with what scoffes our weake faith is assailed and shaken Oh these fellowes build castels in the aire and perswade themselues of the accomplishment of things impossible and vnreasonable The cause why the Iews were fortified against the scoffes of the Gentiles by these admonitions For as much as the Iewes then lay open to such taunts in their banishment it was necessarie they should be fortified by such admonitions And that this sentence might get the greater weight touching the assurance of it hee sets all prophane people at nought commanding them to stand to their cause as men are wont to doe in iudgments But in calling him the King of Iaakob he bids defiance to all the idols and shewes that he will take his peoples quarrell in hand to the end they may know at length that he is the protector and defender of his owne glory in deliuering such as are iniustly oppressed And yet it was needfull that the faithfull should be fortified with an exceeding measure of faith for in what case was the estate of the Kingdome whilest they were detained prisoners in a strange land and in a manner ouerwhelmed with calamities That is the cause why the Prophet called them dead men and worme Iaakob verse 14. But their hearts were susteined by this promise in which it was affirmed Chap. 11.1 that their root was hidden in the earth when the people was compared to a tree hewen downe by the rootes onely there should come forth a rod out of the dry stocke of Ishai c. Thus by the eies of faith they beheld the kingdome that was hid for it was impossible to see it by the outward senses no nor to comprehend it by the light of naturall reason Vers 22. Let them bring forth and let them tell vs what shall come let them shew the former things what they be that wee may * Or put theÌ„ in our hearts consider them and know the latter end of them either declare vs things for to come 23. Shew the things that are to come hereafter that we may know ye are gods yea doe good or euill that wee may declare it and behold it together NOw hee directs his speech not onely to the idolaters but permits them also to bring in their idols as if he should say I know you thinke your idols very vvise yet they will bee able to speake very little in the defence of so bad a cause We see here that God takes vnto him the person of an aduocate speaks in the name of all the people for he will not be separated from his Church but is carefull as you see to furnish and fortifie her against all the opprobries of the wicked and against all their plots whereby they indeuor to assaile our faith We must be of good courage then seeing God is pleased to bee the pleader of our cause and stands betweene vs and the idolaters and as one armed with his owne inuincible truth bids defiance to the idols themselues being ready in person to refute their vanitie Besides he shewes that his elect are sufficiently furnished with his word to get the victorie so as they need not be afraid to vndertake the combate against all vnbeleeuers whatsoeuer And truly he that hath profited in the heauenly doctrine as hee ought shall easilie confound all the impostures of Satan by a constant and victorious faith I grant our faith begins at obedience but the teachablenesse by which wee submit all our senses to Gods worship goes so before the vnderstanding that from thence our minds are illuminated with sound knowledge By this marke wee may discerne superstition from that true religion How to discerne superstition from true religion which is directed by a rule that is neither doubtfull nor deceiueable The idolaters vaunt themselues but too much in their errors yet all their pride proceeds from folly sottishnesse and frensie For if they would consider of the heauenly doctrine with calme and quiet minds all this ouerweening by which they darken the light of truth would forthwith fall to the ground But the faithfull haue another respect whose faith albeit it be founded vpon humilitie yet it is not caried away with a foolish or inconsiderate zeale because it hath the spirit of God for the conductor and leader thereof that so she may neuer turne aside from the certaine light of Gods word Therefore where the right rule of discerning things is absent Where the right rule of discerning things is absâ—nt there can be nothing but superstition there can be nothing but superstitions as Isaiah saith Now because things are not to be done rashly therefore the faithfull wils them to bring forth and put them in their hearts not that they meant to halt betweene two opinions being before instructed of God The difference betweene sottish obstinacie and true faith but because the superstitious could alledge nothing for themselues but that which was worthy to be laughed at of all See here againe then the difference between blockish obstinacle and true faith which hath her foundation vpon Gods word so as shee can neuer be moued But now let vs see with what argument our Prophet defends the Maiestie of God for he so attributes vnto himselfe an infinite power and foreknowledge
of their life Vers 6. Thus saith the Lord the King of Israel and his redeemer the Lord of hosts I am the first and I am the last and without me there is no God THe Prophet enters not in to any new discourse but onely confirmes the former doctrine A confirmation of the former doctrine The reason of it which it was needfull for him to do for mens mindes are wonderfully inclined to distrust and they are quickly out of heart in the time of aduersitie neither can they be raised vp by one or two exhortations He spends no wast labor then in confirming this doctrine with so many words because we neuer attribute so much to Gods power as we should We are often distracted with pensiue cares and are ouermuch glued to the things of this life The Prophet therefore hauing fixed this vnutterable name of Iehouah in the forefront By these two titles of King and Redeemer the Lord sets forth his power and loue he also calles him King and Redeemer because it is not enough to apprehend his power vnlesse we be also assured of his fatherly loue which he beares vs. That the promises of God then might haue their authoritie with vs he not only mentions his glorie but his goodnes also to assure vs that it appertaines vnto vs. But it might seeme rediculous that he calles himselfe King seeing the people were in a maner brought to nothing yet were the faithfull notwithstanding to cleaue fast to this promise so as by faith they were euen in this seruitude to apprehend a kingdome to come though for the present they saw not so much as any glimps of it The faithfull by the eies of faith behold glorie in their lowest abasement And the very truth is the former doctrine would neuer haue entred into the minds of men oppressed vnder so extreme a bondage yea almost ouerwhelmed with despaire had not this preface prepared a way and passage for it But when God familiarly inuites vs vnto him shewing that he indeed is ours faith being allured by so sweet a summons breakes forth though it were euen out of hell it selfe In saying I am the first The vse of this clause I am the Lord. he meanes not to magnifie the eternitie of God but to set forth his vnchangeablenes that so the Iewes might beleeue him to be such a one for the time to come as they had found him in times past But what necessitie was there of this Obiect may some say seeing he speakes to the faithfull who were rightly informed of this truth alreadie I answer Ans that albeit men beleeue in God yet doe they not know him for such a one as he is and oftentimes they attribute lesse to him then to a creature Therefore the Prophet would haue vs to lift vp pure hearts vnto heauen that being emptied of all false imaginations concerning him we might intirely fixe our faith vpon one God only I adde further that it was needfull this people so extreamely vexed should be confirmed against such violent temptations that they might neither lose their hope nor patience Vers 7. And who is like me that shall call and shall declare it and set it in order before me since I appointed the ancient people and what is at hand and what things are to come let them shew vnto them NOw the Lord compares himselfe with Idols as we haue seene before Another confirmation of the former doctrine Chap. 40.18.19 His purpose is to deliuer the Iewes from being discouraged or offended when the victorious Babylonians should proudly triumph ouer them for the reproches wherewith the wicked loded them were exceeding intollerable and fearefull as Wicked blasphemies Where is your God Why doth he not help you now Such blasphemies were sufficient to haue shaken the hearts of the faithfull in sunder and so farre to dismay them as to driue them into vtter despaire The Prophet therefore insists very carefully vpon this point that he might euer be confirming of them against such assaults This lamentable desolation into which the people were then falne was as a thick cloud which shadowed from them the sight of Gods louing countenance and the wicked on the other side reioiced as if their gods had now obteined the preheminence But the Prophet intending to scatter the darknes of such mists and clouds of errors shewes that Gods glorie shines as it were in certaine and infallible marks of his diuinitie which discernes him from Idols Why so Because the Lord foretold all things that should come to passe to the end his people might acknowledge him a iust Iudge in his chastisements inflicted vpon them and yet might also aboue hope be assured that he would be fauorable and mercifull vnto them To call is taken heere two waies either it is to be referred to Gods foreknowledge or to the execution thereof for as all things are gouerned by his prouidence so doth hee also know what is to come and giues plaine proofes of his prescience But we neede not stand long in discussing the signification of this word seeing it plainly appeares that the Prophet attributes vnto God both prescience and the administratiō of al things Yet I rather iudge that he refers it to the act as if he should say Shall there be found any among the gods of the Gentiles that can call that is can publish ordaine and raise vp deliuerers May you not easilie discerne by this that there is none other God but me And thus hee derides the Idols to whom men attributed such power causlesly By the verbe to shew which is presently added he sets forth the speciall goodnesse of God who vouchsafed to reueale his secrets to the elect and chosen people by the ministerie of the Prophets By the antient people some vnderstand the Gentiles saying that the singuler number is put for the plurall because the Lord no sooner furnished the nations with people but he separated them one from another and established an order which should indure for euer Others extend it vnto the creatures so as the starres should bee one people and the hearbs beasts and such like should be another But when I consider all circumstances I am constrained to follow another exposition to wit that the Lord speakes of his people and calles them ancient because he preferred them before all others and yet it is certaine that there were some long before them The Egyptians Arcadians Egyptians Arcadians and others brag of their antiquitie As touching Abraham Abraham Gen. 11.31 he came out of Mesopotamia whilest the Caldeans florished and liued solitarily in his house as if the memorie of his name should haue been buried in obliuion when the neighbour Countries were replenished with people and with all sorts of benefits Neither must we iudge of the antiquitie of Israel by the length of yeeres or in respect of any thing externall but by Gods election We must fetch our antiquitie from Gods election
know the reason of thy deliuerance it hath proceeded from my meere good will not for thy merits or a iumbling together of secondarie causes Calamities then fall not out by chance Neither is the Lord angrie without cause Neither yet is he euer so angrie but he leaues way for his mercie Vers 11. Therefore thy gates shall be open continually neither day nor night shall they be shut that men may bring vnto thee the riches of the Gentiles and * Or and their Kings led that their kings may be brought THis verse is ill expounded of the most Interpreters For they thinke the Prophet meant to say that the Church shall be in safetie vnder the fidelitie and protection of God Why so Because open doores shew that danger is fare off But me thinkes the Prophet expounds himselfe namely that the gates shall be open that riches may be brought into the citie from all parts And in as much as they are wont to beare their burthens by day the day saith he shall not suffice in regard of the continuall resort of such as shall bring precious treasures thither Wherefore carriages shall not cease in so much that the gates must be kept open day and night Where he saith that the Church shal haue the riches of the Gentiles What is meant by the riches of the Gentiles it is not to be referred to temporall commodities but to the obedience which all the world shall yeeld vnto God in his Church to which he giues that which is offered vnto him in regard he hath nothing which is not hers And their kings led I had rather retaine the participle which the Prophet vseth then to follow them who change it into a verbe for they ouerthrow his meaning in regard that he expressely addeth this because the pride of kings is such Kings naturally vnwilling to submit their neckes to Gods yoke that they will not willingly suffer themselues to bee led Nay on the contrarie standing too much vpon their owne power they wax intemperate and in stead of being led whither they ought they carrie away with them al others as with a violent flood He shewes then that notwithstanding their naturall and vntamed rebellion they shall submit themselues to God and his Church Vers 12. For the nation and the kingdome that will not serue thee shall perish and those nations shall bee vtterly destroyed A confirmation of the former doctrine THe Prophet stands much vpon the confirmation of the hearts of Gods children to assure them that they should behold the restauration of the Church one day as hee hath now described it out vnto them These thinge were altogether incredible and howsoeuer we our selues are sufficiently confirmed by the euents of these things which are manifested in all mens sight yet if wee were not gouerned by the spirit of Christ hardly should wee conceiue them in our mindes He shewes then that there is no cause at all wherefore the Iewes should doubt of the restauration of the Temple because the Gentiles should come to aide them with all their power But Isaiah regarded something more high in this place then the building of the visible Temple For his meaning is to speake of that obedience which Kings Nobles and the commons should yeelde vnto the Church when they should aduance as much as in them lay the puritie of doctrine Yea hee passeth yet further in pronouncing that the kingdomes and nations which vvill not serue the Church shall perish If such as helpe not the Church are condemned with this fearefull and terrible sentence If such as serue not the Church shall perish how shall they eâ—câ—pe that persecute her what shall we say of those tyrants who set themselues furiously against her and labour with might and maine to worke her ouerthrow If the slothfull and carelesse shall not escape vnpunished ought not the wicked to wait for some horrible vengeance seeing they striue to hinder and ouerthrow the worke of the Lord He repeates that now in the plurall number which he said before in the singular to shew that if the whole world were guiltie yet they should wholly perish For the multitude cannot free those from perishing And those nations c. that estrange themselues from God neither shall the wicked be excused if they hinder one another from comming to saluation or if they incourage one another to commit iniquitie Now it is said as we haue seene before that Kings and nations serue the Church not in regard that shee exerciseth any dominion of her selfe but because God hath giuen and committed the scepter of his word by which hee rules vnto her custodie Vers 13. The glory of Lebanon shall come vnto thee the firre tree the elme and the box tree together to beautifie the place of my sanctuarie for I will glorifie the place of my feete ISaiah vseth yet another similitude which hee brought in when hee compared the Church to a building or Citie For he recites such things as are necessarie to build withall to wit the firre tree the pine tree and the box tree all which grew in Lebanon a forrest that abounded with goodly and excellent trees His meaning is then that whatsoeuer was faire and exquisite in this forrest should be brought vnto the Church But we must refer the truth of these figures to Gods spirituall worship for he adornes his Church with the title of the sanctuarie because himselfe dwels in the midst thereof notwithstanding hee hath alwaies respect to the Temple and to the customes of those times He sets before vs then a paterne of the Temple that stood in Ierusalem that vnder the image thereof we might consider of the spirituall Temple whereof wee are the matter and the liuing stones Eph. 2.21 1. Pet. 2.5 By the place of his feete he signifies that hee so dwelles in the Temple that yet his Maiestie is not inclosed therein for he is not contained within so narrow limits There is nothing but his feete then that is to say his lowest and meanest part thereby teaching vs to aspire vp vnto heauen and not to rest fixed in these externall signes which instruct vs according to our slender capacitie According to which it is said in Psal 99.5 Worship the footstoole of his feete for he is holy Also We will enter into his Tabernacle and worship before his footstoole Psal 132.7 Not that Gods essence is diuided into pieces Gods essence not parted into pieces part in heauen and part in earth but in regard that by such helpes hee raiseth vp his seruant as it were from his feete to his head Vers 14. The sonnes also of them that afflicted thee shall come and bow vnto thee and all they that despised thee shall fall downe at the soles of thy feete and they shall call thee The Citie of the Lord Zion of the holy one of Israel HE prosecutes the same argument still For he shewes how wonderfull this worke of redemption