forth thorowout all the world euen to lift vs vp into the heauens from thence the Maiestie of God shined Lastly because it was the sanctuarie of God it surmounted aboue all the world in height of excellencie Now we must note the vse of this prophesie namely that Isaiah meant to set before them a consolation whereupon they were to stay themselues in their captiuitie that howsoeuer the Temple should be destroyed and that the sacrifices should cease yea and all things should fall to the ground yet notwithstanding this hope should encourage the faithfull and that in this horrible confusion they should thus thinke True it is that the mountaine of the Lord is now desolate but yet shall shee haue her seate there againe so as the glorie of this mountaine shall surpasse the glorie of all others To the end then that they should not doubt of the euent hereof the Prophet hath pictured it forth here as in a tablet wherein they might behold the glorie of God For although the mountaine continued then safe yet was it in a manner detestable because it was brought to a miserable desolation hauing lost all her glorie in regard that God himselfe had forsaken it But the faithfull were to behold not these ruines but this vision It also sufficiently appeares by that which followes why hee speakes so highly of the exaltation of this mountaine of Zion because from thence came forth the Gospell wherein the Image of God shined Other mountaines might surmount it in height but because the glorie of God did appeare vpon it in an higher degree therfore it was also necessarie that the mountaine in which he manifesteth himselfe should bee exalted aboue others He doth not praise the mountaine of Zion then in regard of it selfe but in respect of her ornament or glorie wherewith also all the world was to be beautified Vers 3. And many people shall go and say Come and let vs goe vp to the mountaine of the Lord and to the house of the God of Iacob and hee will teach vs his waies and we will walke in his paths for the law shall goe forth of Zion and the word of the Lord from Ierusalem IN the former verse he had briefly touched the cause from whence such an excellencie should come vnto the mountaine of Zion to wit because all nations should flow vnto it as if the riuers should ouerflow with ouermuch abundance of waters now he declares the same thing adding also the reason of it For one might demand vpon what occasion so many sorts of people should flow thither by bands from countries so farre off He saith then that they shall come thither for no other end but to serue God But in the word Manie there is an antithesis for he signifies that there should not be one nation onely as before which should yeeld obedience vnto the true worship of God but that those which were altogether strangers should come to consent with like agreement in religion with thē as if he should say The Church which before was shut vp as in a corner shall now be gathered out of all parts Hee hath put many then for diuers For it is certaine that he meant not to lessen that which he had said ere while of all nations Further although this was neuer fulfilled to wit that all the people of the whole world hauing left their countrie should assemble to Ierusalem notwithstanding because the doctrine of the Gospell by which God did there gather to himself a Church indifferently from out of al the world came forth of this mountaine of Zion hee well affirmes that those who embraced the couenant of saluation with one consent of faith and ioyned themselues to one only Church should come thither The agreement also which is betweene the figures of the law and the spirituall worship is to be noted such as it began to be after the comming of Christ And they shall come First hee signifies by condition of the new Church is aboue the old because in it God appeares to be King in the person of his Sonne Againe hee also confirmes the vocation of the Gentiles for Christ was not sent to the Iewes onely to raigne amongst them but also to haue iurisdiction ouer the whole world Rebuke the people The word Iacach doth sometimes signifie to expostulate sometimes to correct also to prepare or make readie But in this place the receiued interpretation doth very well agree whereas the Prophet doth speake concerning the reformation of the Church For there is neede of correction that we may learne to submit our selues vnto God For by reason of that rebellious nature which is inbred in vs wee shall neuer profit in the word of God vnlesse we be brought vnder by violence Therefore Christ also Ioh. 16.8 from hence takes the beginning of the Gospell namely that the world might be reprooued of sin Now that the doctrine might not want increase Isaiah shews that the stubburnnes of our flesh must be broken and therefore hee assignes vnto God the part of a Iudge rebuking that hee might examine our life and by condemning our vices might reforme our manners for the better And truely we see that the Gospell is of small force but where the iurisdiction of the holy Spirit beares rule which doth bring men vnto repentance They shall breake their swords Now hee addes the fruit which should come from thence when Christ shall gather the people and nations together vnder his gouernment There is nothing more desireable then peace but although all seeme to desire it yet euery one troubleth it by his foolish lust pride couetousnes and ambition is the cause that some do cruelly rise vp against others Because then that men are naturally carried away by their euill affections to trouble and ouerthrow all things the Prophet promiseth here that such a mischiefe should bee redressed The Gospell not only sets God and man at peace together but man with man also For as the Gospell is the doctrine of reconciliation which takes away the discord betweene God and man so also it pacifies and brings men to vnitie one with another The summe is that Christ his people shall be meeke and hauing trodden crueltie vnder their feete shall studie to liue peaceablie But they haue done vnfitly which would restraine this to the time wherein Christ was borne because that after the battaile Actiaque the Temple of Ianus was shut vp as it appeares by the histories I confesse indeed that this peace which was vniuersall in the Romane Empire was as it were a signe of that eternal peace which we enioy in Christ But the Prophet meant to say more to wit that Christ so reconcileth men to God that all deadly warres being thereby appeased there should thereupon follow a healthfull peace among them For if Iesus Christ bee taken away we are not onely estranged from God but wee haue open warre continually with him which will iustly returne vpon our owne heads
as hath been said For their exposition is farre wide from the naturall sense who extend it generallie to all the world because in what place soeuer we liue God maintaines vs vpon this condition that we behaue our selues vprightlie towards all The Lord indeed hath now caused his kingdome to spread into all places How farre this land of vprightnes may now be said to extend it selfe the land of vprightnes therefore is wheresoeuer his name is called vpon and thus we deserue a double condemnation if wee yeeld not testimonies of true thankfulnes by giuing our selues to pietie good works wheÌ„ God pâ—ouokes vs therunto by so many of his benefits Where he addes that the reprobates shall see the maiestie of God it is not to lessen the fault but rather to augment and increase it for it is a foolish and wicked ingratitude in men to bee carelesse of Gods glory which plainly shines before their eyes The wicked then are no way excusable for although God proclaime his name diuers waies yet in this so cleere a sunshine they see nothing Questionlesse there want not euident signes at all times by which the Lord manifests both his glory and greatnesse but their number is very small who take it to heart as we haue seene before Chap. 5.19 The Lord not onely sets forth his maiestie and glory by his ordinarie workes in nature but also by certaine signes and worthy documents wherein hee fully instructs vs as touching his iustice wisdome and goodnesse The wicked shut their eyes at it and perceiue it not albeit they be very quicke and sharpe sighted in other matters This frowardnesse and peruersitie the Prophet now reproues Others thinke hee threatens the reprobates here as if they were vnworthy to behold the workes of God Which although it be true yet seeing this member is ioyned to the rest the Prophet still reproues the sottishnesse of those who are so farre off from making benefit of the workes of God that rather they become the more senselesse by them For which cause it should not seeme strange vnto vs at this day if there be few which come to repentance albeit Gods iustice manifests it selfe so diuersly for infidelitie is alwaies blinde when it should behold the workes of God Infidelitie alwaies blind when it should behold the workes of God Vers 11. O Lord they will not behold thine high hand but they shall see it and be confounded with the zeale of thy people and the fire of thine enemies shall deuoure them THis is an exposition of the former sentence for hee enters into no new discourse but expounds that at large which he had said before in few words He said in the other verse that the wicked would not behold the maiestie of the Lord now he shewes that this magnificence of the Lord is the same which appeares in his workes For the Prophet sends vs not to the hidden maiestie of God which wee cannot behold with our eyes but brings vs to his workes which hee here represents by a figure vnder this word hand Well he accuseth the wicked once againe shewing that they haue nothing to alleage for their defence neither can they couer themselues vnder any pretence of ignorance for albeit they were starke blind yet was the hand of God made manifest enough so as nothing could hinder them from seeing of it but their owne grosse vnthankfulnesse or rather wilfull sottishnesse For many haue skill enough to pleade ignorance affirming that they perceiue not these workes but hee telles such that God hand is stretched forth not onely in such wise that it may be discerned of a small number but also farre and neere They shall see it and be confounded He makes it very apparent that this beholding is not the same whereof he spake before when hee said that the wicked saw not the maiestie of the Lord for they saw it well enough but they regarded it not Notwithstanding at the last they shall see it although too late and to their great disaduantage For hauing a long time abused the patience of God in shewing themselues obstinate and rebellious God may well suffer the wicked to take their swinge for a while but in the end hee paies them home Heb. 12.17 they shall be constrained in the end to take knowledge of his iudgements Thus albeit Caine Esau and the like who repented their sinnes too late fled from Gods presence yet in despight of their teeth they were made both to see and feele that he was their Iudge Gen. 4.13 and 27.38 Thus he often drawes some remorse as it were euen from those that despise him to the end he might cause his power to shine cleerely but such apprehensions bring them no profit at all The Prophet then so threatens the wicked whose blindnesse hee hath rebuked that he therewithall takes from them all pretext of ignorance plainely telling them that the time shall come wherein they shall know with whom they haue to doe and shall then well perceiue that this maiestie and high hand of God which they reiected made light of ought not in any sort to bee contemned For they ouerflow in all riot and dissolution with their eyes shut they flout and mocke thinking God will neuer call them to iudgement yea which more is the miseries and afflictions of the faithfull are things wherein they take great delight Thus they looke vpon vs with disdaine as if they were out of all danger hardening their hearts more more but in the end they shall know that the seruants of God haue not serued him in vaine Now that hee might the better shew that this beholding of God should not onely be vnprofitable but also hurtfull to the wicked he saith that they shall be confounded when they shall see the blessing of God vpon his people wherein they shall haue neither part nor portion In the next place he further augments the sharpnesse of the punishment in regard that these vngodly ones shall not onely be consumed with enuie when they shall see the children of God deliuered from these miseries and exalted into glory but they shall also be stricken with no lesse an euill to wit the fire of the enemies shall deuoure them The zeale of the people then in this place signifies the indignation wherewith the reprobates shall bee inflamed when they shall compare the condition of the faithfull with theirs Hee calles that the fire of the enemies wherewith God consumes his aduersaries taking this word fire for Gods vengeance for it must not be taken here for that visible fire wherewith things are consumed in this world neither yet for lightning onely but by a figure it is taken for a cruell torment for so by this word the holy Ghost is wont often to note out the extreme wrath of the Lord. Yet I denie not but the Prophet alludes to the destruction of Sodome and Gomorah Gen. 19.24 Deus 32.22 Iob 20.26 22.20 Vers 12. Lord
confidence in God Verse 10. He bragged before that he was Gods seruant sent of him to destroy the land of Iudea for which cause he promiseth vnto himselfe assurance of the victory But now the miscreant feares not to aduance himselfe against the Lord of hostes For you must know that the wicked doe not alwaies at the first chop discouer all their impietie touching their contempt of Gods maiestie Note but the Lord by degrees laies open their thoughts and constraines them to cast vp the poison which lay hid within them This wretch now then goes on further in his blasphemies and feares not to rush against the highest Maiestie as if hee were the stronger But he speakes in the person of his Master who had obtained great victories ouer many mightie nations which indeede had their gods vnder whose protection they thought themselues safe Sennacherib hauing subdued these thought also that he had ouercome their gods vpon whose help they rested Thence it comes that he puffes vp himselfe so farre in pride that he dares iustle against the liuing God yea he is caried away with such madnes that he feares not to oppose his strength against the power of the Almightie You see then that albeit the wicked seeme at the first to be farre from the contempt of Gods maiestie yet in the end they manifest that they attribute all to themselues and vtterlie exclude him In words I grant they will giue the praise of their victories vnto their gods but forthwith they sacrifice vnto their owne nets and offer incense to their yarne as Abacuk saith 1.16 which practise our hyppocrites imitate at this day For if they obtaine any victorie they by and by runne and thanke their Idols but when that is done they also thanke their owne counsels policies manhood and their forces so as a man may well perceiue that vpon the matter they attribute all their successe vnto themselues and not vnto their Idols In this his prowd boasting then he shewes himselfe to be a lyar when he acknowledged God the author of his victories On the other side it could not be but the heart of good King Hezekias must needs be wonderfullie grieued in hearing God to be thus charged with breach of his promises whē this wicked one railed thus against God and matcht him with Idols But these things are written Hezekias his patience worthie our imitation to the end we might consider the patience of this good King and also follow his example when the like shall befall vs. Haue any of the gods of the nations When he opposeth himselfe against all Gods as one that had ouermatcht them it is so farre from common sense that the wicked themselues do shudder and tremble at it and yet if the Lord doe but a little presse them he easily drawes forth of them such confessions as this When they haue premeditated what they will say then they can faine themselues Gods seruāts forsooth but soone after he inforceth them to confesse and vtter forth that which was concealed within Let vs know then that superstition is alwaies ioined with pride so as it is vnpossible but he should aduance himselfe aboue all that which is called God which in his heart acknowledgeth him not We neede not wonder then that wicked men are prowd and rebellious for it is only the pure and right knowledge of God which is able to humble our stout hearts And yet this miscreant is no way excused for casting the vanitie and feeblenes of these Idols iustly in their teeth for wee must looke at his intent and pride seeing he scornes not so much the superstition and vaine confidence of the Gentiles as through their sides to wound if he could euen the highest Maiestie Euen as that tyrant Dionysius Dionysius who resisted God and prouoked him to the fight whilest he scorned his owne Idols for against his conscience he derided the God which he could scarcely comprehend in his shallow braine The like is to be said of all other Infidels who haue mocked at false religions which they thought were of God Note we here also the other blasphemie by which the diuine Maiestie is wickedlie violated when Rabshekeh couples the true God with the false as if he were one of their consorts For what blasphemie is greater then to match the immortall God the author of all things with dunghill gods truth with lyes glorie with ignominie and hell with heauen The Lord our God is great and worthie to be praised saith Dauid yea he is to be feared aboue all gods for all the gods of the Heathen are Idols but the Lord made the heauens strength and glorie are before him power and beautie are in his sanctuarie c. Psal 96.4.5 Vers 19. Where is the God of Hamath and of Arpad Where is the God of Sepharuaim Or how haue they deliuered Samaria out of mine hands 20. Who is hee amongst all the gods of these lands that hath deliuered their countrie out of mine hand that the Lord should deliuer Ierusalem out of mine hand SOme thinke Hamath to be Antioch in Syria Arpad that Citie whence people were taken to inhabit Damascus and that Sepharuaim was situated in this countrie If these things be so then Rabshekeh recites here the ancient names of the Cities whence in times past many nations came forth but afterward they not only lost their renowme but their proper names also that such a change might the rather affect and moue them Howsoeuer it be he expreslie notes out the neighbour cities which were best knowne by name to the Iewes that the ruin of them might touch them the more neere neither do I doubt but these places were of Syria and Israel As if he should say You see these two kingdomes subdued which notwithstanding had so many gods and patrons and doe you thinke that your God can resist me The expositors take the particle Chi for an interrogation in both places Haue the gods of the nations deliuered them Shall your God deliuer you then But that the sense might runne the better I had rather translate it thus Let your God deliuer Ierusalem out of mine hand This seemes also to be spoken tauntinglie as if in scorne he should haue said Yea I warrant you your God will deliuer you as the gods of the Gentiles deliuered those that worshipped them Now this ignorance of the wicked proceeds from this they know not that God punisheth mens sinnes when aduersitie befalles them First of all then they deceiue themselues by making an ouerthwart comparison Oh I haue ouercome this or that people therefore it is I that am the efficient in this matter for they know not that God by their hands executes his wrath vpon the people whom he for their iniquities hath destinated to destruction For though they will not vtterly denie but they haue receiued somewhat in their victories from him howbeit it is but fainedly because they neither see his will nor his iustice
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.
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
should acknowledge it if wee meane to be illuminate by Iesus Christ To be short What our condition is without Christ he shewes vnder these borrowed speeches what our condition is till Christ appeares for our redemption to wit that wee are all miserable poore and destitute of all good things inuironed and ouerwhelmed with infinite miseries till Christ hath set vs free from them But howsoeuer the words be here directed vnto Christ yet the intent of the Prophet is thereby to instruct the faithfull The remedy of all our euils is in Christ if we seâ—ke vnto him for succour and to teach them that it is in Christ and in none but him vpon whom they must depend and to assure them that the remedie of all their euils is ready at hand if so bee they seeke vnto him for succour For the Prophet sets not Christ to schoole heere as if he stood in neede either of instruction or of a commandement but hee speakes to him for our sakes that wee might know wherefore hee is sent of the Father as it is in the secoÌ„d Psalme I will preach the decree aske of me and I will giue thee the heathen for thy possession That which is here spokeÌ„ to Christ is rather to instruct vs then him For Christs dignitie and authoritie is there magnified to assure vs that the Father hath giuen him soueraigne dominion ouer all that so we might haue good hope and might boldly put our trust and confidence in him Vers 8. I am the Lord this is my name and my glory will I not giue to another neither my praise to grauen Images HEnce wee may gather how great the disease of incredulitie is The greatnes of our incredulity noted seeing the Lord vseth so many repetitions to heale it as if he could hardly satisfie himselfe therewith for we are by nature so inclined to distrust All of vs too much inclined to distrust that it is vnpossible we should beleeue any thing the Lord speakes vnlesse he first of all mollifies the hardnesse of our hearts Besides that we fall euer and anon into the same euill by our owne heedlesnesse if we be not withheld by many perswasions This is the cause then why he returnes to confirme that whereof he spake before to wit that his promises might not want their credit and authoritie The word Hu is sometimes a substantiue and so it is a proper name of God but I willingly expound it This is my name that is to say this name The Lord is proper to me in such vvise that they sinne grieuously vvho attribute the same to any other To be short by this manner of speech he confirmes all whatsoeuer he hath spoken touching the office of Christ and now addes as you would say a seale to the promise As if he should say He that pronounceth these things testifies that he is the onely God and that this name belongs to him and to none other I vvill not giue That is to say I will not suffer my glory to be diminished which must needes be if I should be found either a lier or inconstant in my promises Thus you see that hee will performe his promises because he will thereby prouide for the maintaining of his owne glory lest the same should anie way be impeached Truly this is a singular text Gods glory shines principally in the performance of his promises for it teacheth vs that Gods glory shines especially in the accomplishment and fulfilling of his promises whence we also gather a wonderfull confirmation of our faith to wit that the Lord will neuer faile nor be wanting in his promise neither can any thing hinder or stay the course of that which he hath once determined But because Satan labours by all meanes to obscure and darken this glory of God and to giue it either to false gods or to men therefore he protests that he cannot indure to be taken for a falsifier of his promises The opposition which is between the onely God and idols is to be referred to the circumstance of the time for if God had not deliuered his people the infidels might haue boasted as if the true religion had been built vpon a sandie foundation His meaning is therefore that he will not suffer the wicked to make their triumphs ouer the Churches ruin And wherefore is it I pray you that God hath hitherunto spared vs and hath to this day dealt so fauourably with vs The reâ—son why God haâ—h spared vs that professe the true religion Euen because his Gospell should not bee exposed to the horrible blasphemies of the Papists Hence let vs gather a generall doctrine then to wit that the Lord will haue his glory whollie reserued vnto himselfe for he will maintaine and defend it euery way to the vtmost shewing that hee is exceeeding iealous of it when he cannot abide that the least iot thereof should bee taken from him to bee giuen to creatures Vers 9. Behold the former things are come to passe and new things I doe declare before they come forth I tell you of them NOw he calles to mind the former prophecies by the accomplishment wereof he shewes he ought to be beleeued for the time to come Our experience of Gods former mercies ought to confirme vs for the time to come for our former knowledge and experience of Gods goodnesse is of great vse to confirme vs for heereafter It is as much then as if he should haue said I haue spoken often to your fathers and you know that nothing hath failed of that which I haue promised but all is come to passe and yet when I tell you of things to come you will not credit me The experience you haue had touching things past cannot moue you neither can it prouoke you to forsake your infidelitie This is the vse then which we should make in remembring Gods former benefits Note that our saluation being for a time hid vnder hope wee may sticke to his word and promise and may be the better confirmed in it all the daies of our life By the pronoune Behold hee euidently shews that they knew by the effects that God neuer deceiued them that trusted in him nor neuer spake any thing by his Prophets in vaine for his truth was apparant to all by infallible signes and tokens Before they come forth By this clause he separates God from idols because it is he onely which knowes and foretels things to come but idols know nothing at all Now although the gods of the Gentiles often times gaue them answers when they sought vnto them yet we haue told you in the former Chapter Chap. 41.22 23. that such answers were either false or ambiguous For those that depended vpon such toies haue for the most part bin grosly deceiued as they were wel worthy and if any successe at the first hath ensued yet they were thereby as a vvombe vnto them that so they might conceiue hope of
but the punishment which they suffered for their transgressions ceased Now in these words there is hid a close exhortation to repentance not onely to moue them to sigh vnder the burthen of their afflictions but to acknowledge them as iust recompences of their iniquities whereby they had prouoked God vnto wrath As oft then as he handles vs roughly We should not desire so much the remouall of our punishments as the blotting out of our sins The fond distinction of the Sophisters met withall againe touching the remitting of the fault and retaining of the punishment Simile wee must not craue so much to be disburthened of this our sorrow and miserie as rather to beginne at the forgiuenesse of our sinnes that God would not impute them vnto vs. And heere wee haue cause giuen vs againe to meet with that fond distinction of the Papists who confesse that the fault indeed is forgiuen but not the punishment By the similitude of the cloud hee meanes that the Lord would no longer continue to pursue them in his wrath nor to correct them in his displeasure because their sinnes being put out of his sight the punishment was therewithall also abolished For you see that in a faire day the clouds which before darkened the light of the Sunne from vs are vanished and gone Let vs therefore reiect these diuelish inuentions of men whereby they labour to ouerthrow this comfortable doctrine of the free remission of sinnes seeing it flatly crosseth the doctrine of the holy Prophets This clause which is added returne to mee may be taken two waies either that the Lord thereby exhorts them to repentance or that therein he giues them hope of deliuerance but both expositions may sute well We haue told you that it is vsuall in the Scriptures to exhort to repentance as oft as it mentions our deliuerance for the Lord purposeth by this meanes to draw vs to himselfe that hee might thereby fit vs for the receiuing of his benefits But because the people were in a manner past hope of their deliuerance in respect of their owne infidelitie wee may take these words as a confirmation that from thence the people might vndoubtedly conclude in themselues that they should returne As if the Lord should haue said I know you thinke me to be far from you in this your distresse yet be of good cheere for I am mindfull of you still Now this latter exposition pleaseth me best because as I thinke it sutes best with the text For the Prophet aboue all things studies how to confirme these poore captiues in the promises yea and if it were possible to ingraue them in their hearts Well he commands the Iewes to turne vnto the Lord howsoeuer their long exile hindered them from hoping that he would be their redeemer As if he should haue said Though I seeme to be far from you and to neglect you yet be not discouraged for I am resolued to redeeme you Vers 23. Reioice yee heauens for the Lord hath done it shout yee lower parts of the earth brast forth into praises yee mountaines O forrest and euery tree therein for the Lord hath redeemed Iakob and will be glorified in Israel HEe now exhorts the Iewes to giuing of thanks An exhortation to thanksgiuing not onely as a testimonie of their dutie but also to assure them the more fully of their deliuerance And thus he brings the people as it were to the thing done no lesse then if they had seene their deliuerance before their eies For such maner of speeches doe affect vs much more then if the promises were deliuered in naked and bare termes Seeing then the people might stand in some doubt of their returne because they languished long in their miseries and were almost consumed in them the Prophet awakens them and not onely frames them a song fit for the paying of their vowes but also shews that this worke of God shall bee so glorious that the very heauens and the earth with all the insensible creatures shall admire the greatnesse and nouelty of it Ye mountaines sound forth praises We may well interpret yee high heauens and thou earth below sing praises but because he makes mention of the mountaines he cals those the lower parts of the earth which are euen as the plaines and vallies to the end that all Countries on which side soeuer might be incited to celebrate and magnifie the name of the Lord. He addes afterwards that this work which all the creatures are called to behold and admire is the redemption of his Church for that is comprehended vnder Iakob and Israel and signifies that Gods glory shall wonderfullie shine therein Besides we are to consider that which I haue said elsewhere to wit that their returne is not simply set out heere but the end thereof also is comprehended vnder it for they were redeemed out of their captiuitie vpon condition that God in the end might gather vnder one head to wit Christ a Church composed of all nations vnder heauen Vers 24. Thus saith the Lord thy redeemer and he that formed thee from the wombe I am the Lord that made all things that spread out the heauens alone and stretched out the earth by my selfe A description of Gods power NOw the Prophet will forthwith according to his custome fall into a description of Gods power because the promises would little moue vs vnlesse the doctrine of Gods power were also added to remoue all doubts and scruples out of our hearts For it often falles out that by our obstinacie and distrust wee diminish both the goodnesse and power of God in attributing lesse vnto the same then we ought for which respect the Prophet heartens on the faithfull by the excellent titles afterwards mentioned to the end they might hope aboue hope And yet he begins with the commendation of the goodnes and fatherly affection which God beares his Church to the very end for the setting forth of Gods force and power would moue vs but little if himselfe should not therewithal draw neere to confirme vs in the assurance of his goodnesse Wee must not begin at his Maiestie then nor mount so high for feare of being ouerwhelmed but this loue of his by which he graciously drawes vs vnto him must be imbraced of vs also The title of redeemer in this place is referred to the time past in regard that the Iewes who were once redeemed out of Egypt as out of a bottomlesse gulph and that by a miracle almost incredible ought from the remembrance thereof to be confirmed in hope of the euerlasting continuance of it from age to age Hee calles himselfe their former in the same sense which we haue often expounded it before Regeneratiō to wit because in regenerating those by his Spirit whom he adopts he makes them new creatures And thus by the way he puts them in mind of the benefits they had already receiued that from thence they might conclude that God would be sure
reproched the people touching the malice which flowed from the fathers to the children and so to their nephewes The scope of the former reprehensiōs manifested in this verse now hee shewes that they are still vpheld by Gods mercy whereas they were otherwise worthy to perish an hundred times The vse of this admonition was double for it was needfull that the faithfull should be thus sustained lest they should haue fainted in their captiuitie Besides when they had leaue to returne it was fit they should be humbled to acknowledge that their deliuerance proceeded whollie from the meere grace and good will of God And thus we see that the former reprehension tended to teach them that it was the Lords hand that drew them out of Babylon as out of a graue not for their deserts for they were well worthie to haue bin vtterlie destroyed Vse to vs. In that God spares vs then at this day and mittigates his corrections in that he remits our offences and hath any respect at all vnto vs these things whollie proceed from his free grace Why so Because we should learne to attribute none of these benefits to the merits or satisfactions of men Here then the distinction of the Sophisters falles to the ground as wee haue shewed in other places touching the remitting of the punishment Distinction of the Sophisters which they affirme not to be free because we must make satisfaction for the same vnto God But our Prophet teacheth that God freely remits it and that only for his owne names sake For he speakes here of the punishment which he might iustly inflict vpon the Iewes He had very good cause then to haue cōsumed them if he had not respected the maintenance of his owne glorie Vers 10. Behold I haue fined thee but not as siluer I haue chosen thee in the furnace of affliction God so corrects his Church that in the meane while he thereby procures her saluation THe Lord shewes that he vsed such measure in correcting his Church that therewithall he prouided for their saluation In the former verse he said that he spared or would spare them because he respected his glorie now he shewes that he hath chastised them in deed yet so that he did it for their good for he corrected them to fine them but we are not wont to trie and fine that which we mind to cast away seeing then he had none other end it followes that he did it to procure their benefit and saluation thereby Besides he mentions this triall by way of preuention lest any should obiect that Gods loue little appeared in so sharp afflictiōs The Prophet I say doth in fit season preuent such a conceit tels them that God hath skill enough to correct his Church in mercie and yet not vtterly to forsake her Moreouer he addes that he hath not fined vs as siluer Simile for then we should haue bin vtterly consumed There is some puritie to be found in siluer but in vs there is nothing but drosse and were it not that the Lord made vs siluer we should be burnt to ashes yea to nothing euen as tow or flax Corrections would draw from vs no puritie at all Corrections would rather cōsume then refine vs if God should not moderate and sanctifie them to vs. The Lord in trying of vs then hath respect to our abilitie lest he should passe measure as Psal 103.13.14 then he makes our chastisements profitable vnto vs by the worke of his owne spirit which would otherwise proue mortall and deadly vnto vs. To chuse is taken here to discerne for we ordinarily make choice of that which we desire to keepe as wee haue said Chap. 7.15 where it is said that Christ should eate butter and hony till he had knowledge to chuse the good and refuse the euill He shewes then by this word what difference there is betweene the stripes wherewith the faithfull are smitten and those which the wicked are to sustaine wherewith in deed they shall be ouerwhelmed But howsoeuer the Lord tries and smites vs yet are we acceptable in his sight A Consolation Psal 34.20 Hab. 3.2 and he reserues still a fatherly affection towards vs euen in the middest of our afflictions and in the end he brings vs forth bright as siluer and so makes our suffrings to become a sacrifice of a sweet smelling sauor in his nostrils To conclude his meaning is Exod. 3.2 that God ceaseth not euen then to be good to his Church whilest he seemes to consume her to nothing Vers 11. For mine owne sake for mine owne sake will I do it for how should my name be polluted surely I will not giue my glorie vnto another HE repeates that which he said before but he addes an interrogation A repetition of that he said vers 9. with an interrogation added which the Hebrues are wont to vse when they speake of absurdities as heere Can it be that my name should be prophaned The second member I vvill not giue my glorie c. serues for an exposition of this interrogation Isaiah then amplifies that which he spake before in few words and flies an higher pitch in his stile for it is not only a bare amplification of the former sentence but rather a beautifying and adorning of it for the greater confirmation thereof Now by these words he meanes that men as much as in them is doe profane Gods name and giue away his glorie vnto creatures only the Lord in his admirable prouidence stops the course of this mischiefe and keepes his glorie vnblemished Although we by our fault then doe expose this glorie of God to contempt yet will he preserue it as long as he shall continue our protector Hence we gather a very sweet consolation to wit that the Lord ioines his owne glorie with our saluation as we haue often shewed you before I vvill not giue That is to say I will not indure that any should rob me of my glorie but this had fallen out if the people had bin vtterly consumed then would they haue scorned the God of Israel for the wicked were wont in the afflictions of the Saints to disgorge these blasphemies Where is now their God Psal 79.10 Psal 42.3 Moses also alledgeth that the Lord withheld his hand from destroying the people for the same cause I feare saith the Lord the furie of their aduersaries lest they should vvax proude and lest they should say our hie hand and not the Lord hath done all this Deut. 32.27 And questionlesse as oft as the Lord terrifies the faithfull by manifesting vnto them the signes of his heauie displeasure the only remedie then left vs is this that he will yet remember his owne couenant of grace made with vs in Christ lest he should prostitute his holy name to the outrages and blasphemies of the wicked Neither did the Prophet only stirre them vp hereby to giue thanks to God and to confesse that their prosperitie proceeded from
because there was no such thing to be seene in outward appearance he brings vs to the soueraigne King who should set all things in their perfect estate and bids them to wait for him Now the oppositions which the Prophet heere vseth are diligentlie to be marked for he opposeth the highnes of this King whom the Lord would exalt to the poore and miserable condition of this people who were almost brought into despaire And he promiseth that this King shall be the head of the people who shall florish vnder so worthie a leader though now they be afflicted and brought to the gates of destruction Why so Because all things shall prosper that their King takes in hand He calles Christ a seruant in respect of the office which God had imposed vpon him For Christ is not to bee considered of heere as bearing the person of a priuate man but with that office which the Father had committed vnto him namely that he might be this leader and conducter of the Church and might restore all things And let vs for our part know that the things heere spoken of Christ doe also belong vnto vs. Chap. 9.6 Christ is giuen vs of God and therefore haue wee interest in his office For the Prophet might haue said in a word that he should be exalted and be verie high but in attributing to him the name of a seruant it is as much as if he had said Hee is thus exalted for your sakes Vers 14. As many were astonied at thee his visage was so deformed of men and his * Or beautie forme of the sonnes of men A preuention in this and the next verse HEe vseth this preuention in regard this maiestie and dignitie of Christ appeared not at the first blush for which cause they might take occasion to reiect him Therefore the Prophet shewes that Christ must first be humbled and made low And thus he preuents the doubts which might haue caused them to stagger in beholding his abiect and deformed estate As if he should say You must not despise this his basenesse and deformitie for it brings with it forthwith eternall felicitie By men I vnderstand not this by way of comparison as many expound it to wit More then men or Aboue that which falles out among men But I willingly accept of the plainest sense namely that Christ was deformed amongst men or that his beautie was defaced in regard of the peruerse iudgements of men All vvere astonished Some take this astonishment for that admiration which men were in when they saw the miracles which Christ did and yet being brought to the Crosse they straightway reiected him But they come nothing neere the Prophets meaning for hee saith that Christ shall be so deformed that all shall be astonied at him his basenesse of birth was such as all despised him his glory was hid vnder the infirmitie of flesh And howsoeuer a maiestie worthy of the onely begotten Sonne of God shined in him yet men discerned it not but they rather gazed vpon that his abasement which eclipsed and darkened his glory See heere the true cause of this astonishment then namely because he conuersed among men Luke 9.58 without any outward pompe For the Iewes expected not a Messias of so meane an estate Now at his crucifying this astonishment was augmented much more Saint Paul speakes of this abasement of Christ and then of his exaltation when hee saith He being in the forme of God thought it no robberie to be equall vvith God â—hil 2.6 and â—he verses â—ollowing but he humbled or emptied himselfe by taking vpon him the forme of a seruant and was made like vnto men and was found in shape as a man Hee humbled himselfe and became obedient vnto the death euen vnto the death of the Crosse Wherefore God hath also highly exalted him and giuen him a name aboue euery name that at the name of Iesus euery knee should bow both of things in heauen and things in earth and things vnder the earth and that euery tongue should confesse that Iesus is the Lord vnto the glory of God the Father Christ humbled before he was exalted It was needfull theÌ„ that Christ should first be humbled and shamefully intreated and that this glory into which hee was exalted should not appeare at the first But after his humiliation vpon the Crosse came a glorious resurrection with a soueraigne degree of honour Vers 15. So shall hee sprinkle manie nations the Kings shall shut their mouthes at him for that which had not been told them shall they see and that which they had not heard shall they vnderstand OThers expound He shall distill so vnder a figure taking it To speake But seeing the verbe Nasa signifies to sprinkle and being so taken in the holy Scriptures I had rather follow this interpretation His meaning is that the Lord shall spread his word among many nations In the next place he addes the effect of this doctrine in saying that Kings shall shut their mouthes in signe of astonishment but yet diuers from that which he mentioned before for men shut their mouthes and stand astonished when the matter is of such consequence that they are vnable to expresse it because they can finde no wordes wherewith to vtter the same They shall see that vvhich vvas not told them The Prophet shewes that this astonishment shall not proceede from the bare sight of Christs person but rather from the preaching of the Gospell for though he rose againe yet all esteemed him dead if the glory of his resurrection had not been published The preaching of the gospel therfore manifested those things which neither the eye had seene nor the eare heard of before 1. Cor. 2.9 as also in regard the publishing of this doctrine came to Kings and nations farre off euen to the ends of the world Saint Paul alleadgeth this text and shewes that it was fulfilled in his ministerie reioicing that hee had preached the Gospell to those who had neuer heard of it Rom. 15.21 For this is the office of an Apostle The Apostles office and not of euery Minister now Thus then our Prophet shewes that the kingdome of Christ shall not be shut vp in so narrow bounds as within the â—and of Iudeah but should spread it selfe furlther off The Iewes vnderstood somewhat by the Law and the Prophets but the Gentiles knew nothing at all This therefore by consequence belongs vnto them Faith consists in certaintie of knowledge Shall vnderstand By this hee shewes that faith consists in certentie in assured knowledge for where this wants No faith without certaintie of knowledge there faith questionlesse is not Whence we may discerne how ridiculous the opinion of the Papists is touching their implicite faith in beleeuing as the Church beleeues which indeede is nothing else but an absurd ignorance or to say better a meere circle and blinde imagination THE LIII CHAPTER Vers 1. Who will beleeue
a similitude taken from Tabernacles which were commonly vsed in that country The Church then is compared to pauilions Why the Church is compared to a tent because she hath no setled habitation in this world for she seemes to be fleeting and a pilgrime in regard she is subiect to be often transported hetner and thether by reason of her diuers changes And yet I doubt not but he aimes at that first deliuerance according to the custome of the Prophets at which time the Israelites dwelt vnder tents the space of fortie yeeres for which cause they euery yeere celebrated a solemne feast of Tabernacles by the commandement of God Leuit. 23. from 33. verse to 43. Obiect But some will obiect that the building which the Ministers of the word do reare vp is so firme that it ought not to be compared to tents Ans The Church compared to a tent rather in respect of her outward then of her inward estate I answere that this similitude of Tabernacles is rather to be referred to the outward estate of the Church then to her spirituall or inward estate for the true building of the Church is the very kingdome of God which is not vnstable nor like vnto pauilions And yet the Church ceaseth not for all that to be transported hether and thether in regard she can find no sure resting place in this world But she is more firme then a rocke touching her inward estate for in respect she is vpheld by the impregnable power strength of God shee boldly contemnes as dangers Shee resembles tents also because she is not built vpon riches nor earthly forces In the next place the Prophet addes the reason why he commands her to spread abroad the cords to inlarge her pauilions namely because a little place would not containe that great multitude of people which God would gather together in one from all parts Now in as much as Iudeah was wasted with ruines and desolations which had befallen it therefore hee saith that the desolate Cities shall bee inhabited Vers 4. Feare not for thou shalt not be ashamed neither shalt thou be confounded for thou shalt not be put to shame yea thou shalt forget the shame of thy youth and shalt not remember the reproch of thy widowhood any more HE heere confirmes as before the hearts of the faithfull A confirmation and speakes to the whole Church for the calamitie was vniuersall and her estate was almost vtterly ruinated Now he bids her be of good cheere and addes the reason namely that her deliuerance should be so famous that shee should not be confounded As if hee should haue said Though now for a while thy case be desperate yet thy matters shall succeed prosperously for those that trust in the Lord shall not be confounded as the Psalmist saith Psal 25.2 Chap. 49.23 He repeates it twice be not ashamed that is to say Hope still and trust confidently For such blush for shame who being frustrated of their hopes are forced to hang dovvne the head Then hee addes the like reason to the former in the word Ci for I take it heere as before for a particle rendring the cause so as it is one and the same sentence repeated in diuers wordes vnlesse you will that the first member be referred to the inward affection and the other to an outward cause But the plainest sense will be that there is in both a promise touching an happy and ioyfull issue As if hee should say Thy calamitie shall haue an end But thou shalt forget thy shame This is a confirmation of the former member by which he vnderstands the calamities that should befall the Church when she should begin to grow for the felicitie shee should afterwards inioy would vtterly deface the memory of them Wee told you ere while Vers 1. that shee is called a vvidovv in respect that at this time God had forsaken put her away frō him Chap. 50.1 Vers 5. For hee that made thee is thine husband whose name is the Lord of hostes and thy redeemer the holie one of Israel shall bee called the God of * Or all the world HEere he renders a reason why shee shall forget all the sorrowes and afflictions which she sustained before namely Reasons by which he confirmes the former consolations because God would accept her into his fauor againe for the captiuitie was a kind of diuorce as we haue shewed in Chap. 50.1 Now he saith he that made thee shall be thine husband for so the words should be so construed Hee calles himselfe the maker or creator of his Church not onely because hee hath created her with the rest of the world Creation taken for regeneratiō but in regard hee hath vouchsafed to adopt her for his spouse which prerogatiue is as a new creation Now albeit the Iewes were fallen from their excellencie in regard men are apt by and by to decline out of the right way if they be not regenerated by the power of the holy Ghost yet their spirituall creation was not wholly defaced for the memorie of the couenant remained still by meanes whereof God also created them anew Where hee calles himselfe the Lord of hoster it is to be referred to his power in which we haue cause to reioice if wee be his children for the greater his power is and the more renowned his name is the greater is our glory as long as hee accounts of vs as of his children and that we boast not of such a title in vaine Now the Prophet amplifies this benefit when he shewes that God doth vs the fauour to admit vs into the place of his vvife for so we may indeed lay claime to this his almightie power Thy redeemer He attributes this name to himselfe that hee might the better confirme the people in good hope and also to assure them that notwithstanding the first deliuerance out of Egypt seemed to bee abolished when they were now carried away captiue yet they shall be so restored that they shall well perceiue Gods grace shall not be fruitlesse The verbe Shall be called may be either referred to the redeemer or to the Holy one or to them both For mine owne part I willingly refer it to both to wit The holy one of Israel shall be called thy redeemer and the God of the vvhole earth Hee mentions all the earth that is to say the whole world for before the name of God was onely knowne in Iurie Psal 76.1 but after the publishing of the Gospel the Gentiles were also called to one hope of saluation with them God is now the God of the Gentiles as well as of the Iewes Rom. 3.29 With whom he hath assembled vnder his dominion the Gentiles also who before were farre off Vers 6. For the Lord hath called thee being as a woman forsaken and afflicted in spirit and as a young wife when thou wast refused saith thy God HE meetes with a doubt which might haue
and hee put on the garments of vengeance for clothing and was clad with zeale as with a cloake THe Prophet armes the Lord at all points If God put himselfe in armes to fight he must needs caâ—rie away the victorie not onely to confirme the faith of the godlie but also to strip all men of all confidence in their owne vertue For the summe comes to this that nothing shall be wanting vnto God neither for discomfiting nor for bearing away the victorie ouer his enemies Why so Because that of his righteousnesse power grace and exceeding affection towards his Church he will make armour of proofe And this we are to note with no lesse diligence then the doctrine of the former verse For albeit we confesse that God is almightie yet doth not that satisfie vs but wee will bee seeking out of other helpes Our minds are alwaies giuen to infidelitie so as they are wonderfully hampered and glued fast to outward meanes To correct this vice our Prophet sets before vs this liuely description As if he should say know ye that God hath all the safegards of your saluation readie so that nothing shall bee wanting vnto him for your deliuerance and for your returne home againe doe your enemies what they can There is no neede then why you should tremble at all Besides wee are verie easilie carried away to thinke that wee bring some of our owne vnto God And thus wee attribute part of his praise to our selues which should wholly be reserued vnto him Whereas hee clothes the Lord with vengeance and indignation as a cloke it appertaines vnto the enemies against whom God riseth vp in wrath for the zeale hee beares to his people The more then that Satan indeuors and with might and maine plots our ouerthrow the more will the zeale of the Lord of hostes bee inflamed and will arise with his admirable and omnipotent power to relieue vs. Although this worrier of mankind then and all the reprobates with him cease not day nor night how to oppose all the impediments they can to hinder our saluation yea and that they breake forth into open rage to roote vs out yet will our God scatter all their plots by his onely power Vers 18. As to make recompence as to requite the furie of the aduersaries with a recompence to his enemies hee will fully repay the Ilands HEe confirmes the conclusion of the former verse A confirmation of the former conclusion For heere hee shewes what that vengeance is wherewith hee clothed the Lord namely that he is readie to render the like vnto his enemies But the reason why the Prophet armes the Lord thus readie with indignation to execute his vengeance is to be noted to wit because the deliuerance of his Church is ioined with the ruine of the wicked It is needfull therefore that God should be armed to meete those enemies which would worke our destruction Vse Hence let vs consider how infinite that loue of God towards vs is when he beares vs such an affection as to hate those that hate vs and to protest that he will requite the furie of our aduersaries So exceedinglie doth he loue his little flock that he esteemes it more then all the world besides This is the cause then wherefore he testifies that he will repay the Ilands that is to say the nations beyond the seas farre remote from them for for the deliuerance of his people he ouerthrew such mightie Monarks as seemed inuincible Vers 19. So shall they feare the name of the Lord from the West and his glorie from the rising of the Sunne for the enemie shall come as a flood but the spirit of the Lord shall chase him away God will make the Churches deliuerance glorious in the sight of the whole world NOw hee testifies that this deliuerance shall bee so glorious and magnificent that all the world shall wonder thereat and shall speake honourably of it and afterwards being smitten with astonishment shall giue glory vnto God But it is vncertaine whether he means this of the conuersion of the Gentiles or of the terrour by which the Lord would bring downe his enemies For mine owne part I rather incline to the first exposition namely that to the vtmost parts of the earth Gods name shall be glorious and fully renowned so as the Gentiles shall not onely bee amazed but shall also vvorship and serue him in true repentance The expositors agree not about the rendring of the cause which followes But the true sense as I suppose is That the violence of the enemie shall be so great that as a flood spoiles and carries all away before is vvith the force thereof so shall he seeme to teare vp and beare avvay But the Lord will forthwith cause him to recoile and to vanish away It is an amplification then of Gods power who in an instant breakes in sunder all the terrible power and furious rage of his enemies so as their violence being turned backward it falles to nothing Quest But some may aske of what deliuerance the Prophet here speakes I answer Ans as I haue done in another place that these promises must not be restrained as they are wont to be to one deliuerance only For the Iewes referre it to the deliuerance out of Babylon and the Christians only to Christ Now I ioine them both together that so we may comprehend the whole time froÌ„ the peoples returne with that which followed vnto the comming of Christ for this prophesie was neuer fulfilled but in him neither can that which is here said agree to any other then to him only because Gods glorie was not manifested before to all the world nor the enemie so put to flight that they gathered not their forces together againe vntill Christ came and triumphed admirablie hauing obteined conquest ouer Satan sinne death Vers 20. And the redeemer shall come vnto Zion and vnto them that turne from iniquitie in Iaakob saith the Lord. HE againe confirmes that which he said before namely A second confirmâ—tion touching the redemption of the Church that the people should be deliuered and that God would be the only author of so great a benefit For this cause then he bids the people to be of good comfort in this exile in regard it should not be perpetuall afterwards he placeth the hope of their deliuerance in God only to the end their thoughts might not rest in any thing but vpon the promises Vnder the word Zion he meanes as heretofore the prisoners and banished for albeit they were scattered farre off from their countrie yet was the Temple still to remaine planted as it were in their hearts But lest the bastard children of Abraham should indifferentlie applie this vnto themselues with the heires of promise he forthwith shewes who they be to whom this deliuerance To whom this deliuerance appertaines shall come namely to such as shall be truly conuerted vnto the Lord. And yet it is very certaine
to 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
oppressed called to minde the ancient times in vvhich the Lord manifested his power for the preseruation of his people Whereas some referre this vnto God as if he had wrestled with their obstinacie and had rather gratified the vngratefull thē leaue that worke imperfect which hee had begun this seemes harsh and too far fetched The Prophet rather recites the sighes and complaints of this poore people after by chastisements they had learned how miserable a thing it is not to bee vnder Gods protection By the Shepheard he meanes Moses Neither see I any reason why it should be translated in the plurall number rather then in the singular He also expresseth the means by which he guided the sheepe namely in that hee was indued with singular graces of the holy Spirit for to put his Spirit in the middest of him is as much to say as to manifest the power of his Spirit Others had rather referre it vnto the people Neither contradict I their opinion but in regard that God had chosen and ordained Moses to be the conducter of his people it is he principally of whom it is said that the holy Spirit vvas put vvithin him Now this Spirit was giuen him for the good of the whole people that he might be an excellent Minister of Gods grace and might see them at libertie And so by consequence the power of the Spirit of God appeared in the middest of all the people Vers 12. Hee led them by the right hand of Moses with his owne glorious arme diuiding the waters before them to make himselfe an euerlasting name HEe heere prosecutes that miraculous deliuerance of the people He goes on in describing the peoples deliuerance out of Egypt who vnder the conduct of Moses were brought out of Egypt and also continues to recite the complaints which might happily come into the mindes of the faithfull We see heere two things ioined together to wit the right hand of Moses and the glorious arme of the Lord. Who so vseth mans trauaile that his praise and glory ought at no hand to be lessened or darkened for these things were so done vnder the conduct of Moses that they ought wholly to be attributed to the power of God As at this day when it is said that the Ministers of the Gospell remit sinnes which yet belongs to God onely doth this diminish ought from his authoritie and Maiestie 8. Cor. 3.5 Truly no for they are but instruments who bestow their paines for God to whom all the glory thereof must be attributed Alas what could the sillie hand of man haue done if the arme of the Lord had not fortified it For this cause in the end of the verse hee expresly addeth that God at that time wrought after so admirabe a maner to make himselfe an euerlasting name whereof seeing it is vnlawfull to despoile him so it shall bee no more lawfull to attribute the least part of praise vnto a mortall man Vers 13. Hee led them thorow the deepe as an horse in the wildernesse that they should not stumble 14. As the beast goeth downe into the * valley the Spirit of the Lord gaue them rest so didst thou lead thy people to make thy selfe a glorious name THis is added to amplifie and set forth so great a benefit These verses are added as an amplification of the former He also conioines similitudes thereto to expresse this so great and admirable a power of God namely as the horse in the desert and as the beast in the plaine that is to say hee led his people as nicely as one doth an horse vpon the downes For the word desert signifies not that desert of Param where the people were by the space of fortie yeeres but according to the common phrase of the Hebrew tongue it signifies the pastures where sheepe and heards of beasts walke at their pleasure Which yet better appeares by the verse following where in stead of desert he names the plaine And so one and the same sense flowes from them both namelie that the people walked ouer deepe pits vvithout stumbling as horses doe in the wildernesse In a word his meaning is to teach that the red sea did no more let or hinder the people from passing ouer through the middest of deepe places then if they had walked vpon a plaine and leuelled ground In v. 12 he called his name euerlasting and here he calles it glorious but the sense is one The people then obiect against the Lord that if hee once made himselfe a glorious name then he ought still to haue the same care Otherwise it will come to passe that the remembrance of the benefits which hee in former time bestowed vpon their fathers would vanish quite away Vers 15. Looke downe from heauen and behold from the dwelling place of thine holinesse and of thy glorie Where is thy zeale and thy strength the multitude of thy mercies and of thy compassions They are restrained from me The application of the whole HAuing mentioned the benefits of old in the name of all the people now hee comes to applie the same vnto his purpose and intreates the Lord that hee would looke downe from heauen vpon them Looke dovvne c. By these words hee signifies that the power of God is not diminished though it appeare not at all times alike For there must be an opposition supplied namely that God had then as it were hid himselfe neither shewed he himselfe such a one towards them as hee had done towards their fathers As if they had said Albeit O Lord that we see no tokens of thy presente but that thou hast withdrawne thy selfe from vs as if thou wert shut vp in heauen so as thou seemest vtterly to neglect vs yet vve beseech thee vouchsafe to looke dovvne once againe from heauen and from the dvvelling place of thine holinesse behold our miseries How to distinguish betweene vnbeleeuers and the faithfull See how we ought to separate the vnbeleeuers from the faithfull who acknowledge God to bee both mightie and mercifull yea euen then when they can discerne no signes at all either of his power or bountie And thus they cease not to call vpon him still though he hides himselfe farre away from them For the Lord neuer ceaseth to haue care ouer his people seeing without wearinesse hee orders and gouernes all the parts of the world VVhere is thy zeale By this interrogation it seemes the faithfull after a sort vpbraid the Lord in regard hee is no more touched with his vvonted zeale toward them or that his power is diminished But the Prophet hath another meaning For hee mentions these benefits as I haue said heretofore because he meant therby to confirme the harts of the faithfull in good hope thereby also teaching them that God is alwaies one and the same and neuer puts of the bowels of compassion towards his Saints And this will be euident enough by the which followes He takes the multitude of bowels
10.24 For he opposeth iudgement to vvrath as in 2. Sam. 7.14 it is said that he chastiseth vs with the rods of men because he wil not come against vs himselfe to vtter all his force in punishing vs lest we shuld be forthwith ground to powder The Iewes pray not simplie against afflictions But it is worth the noting that they do not simply desire to be freed from Gods iudging of them but so offer themselues to be chastised that the blowes may not dash them to pieces And this is the cause why they desire that the memorie of their iniquities may be blotted out for if God should not shew thē mercie this way there should be no end of their miseries The Prophet repeates that which he had said before in vers 8. namely Behold we are thy people that God had chosen Abrahams posteritie For the best assurance they had to obtaine pardon was that God being true of his promises could not reiect those whom he had once adopted In speaking of all he meanes not euery one in particular but comprehends the whole body of the Church And howsoeuer the greatest part of them were cut off by their wicked reuolt yet this was true that the Iewes were Gods peculiar people Neither was this prayer made for all indifferentlie but only for the little flock of the faithfull Now the people set not forth their merits before God but flee to his free couenant by which they were adopted For this indeed is the sure and only recourse the faithfull haue this I say is a remedie against all mischiefes and that is the reason why Moses and all the Prophets doe so often repeate the same Deut. 32.13 Vers 10. Thine holy cities lie wast Sion is a wildernes and Ierusalem a desert THe Church here againe recounts her miseries The Church recountes her miserie againe in this and in the verse following that she might thereby bow the Lord to compassion and forgiuenes She saith the Cities were wasted and for an amplification she addes that Zion is become a wildernes for it was the seate royall in which God would be called vpon Then he addes Ierusalem wherein Zion was For it seemed strange that the Citie which God had consecrated to himselfe should be laid on heapes and wasted by the enemie The Prophet calles them Cities of holines in respect that as God had sanctified the people so was it his will that the Cities yea the whole countrie shuld be consecrated vnto him Seeing the Cities then were dedicated vnto God they were rightly called holy because God raigned therein and was called vpon in them What Cities deserue to be called Gods holinesse And thus we may call those Cities of holinesse in which God is purely worshipped hauing abandoned all superstitions Vers 11. The house of our sanctuarie and of our glory where our fathers praised thee is burnt vp with fire and all our pleasant things are wasted THe sanctuarie is otherwise attributed to the people then to God For it being a pledge of that holy vnion betweene God and the people it is often called the house of God because it answered to his holinesse Heere the faithfull call it their sanctuarie in regard they were thence to draw their sanctitie which they yet confirme more apparantly by the word glory For they confesse they had nothing to glory in but the Temple wherein God was pleased to bee worshipped and serued And yet we see that this their reioicing was often vaine in so much that Ieremiah reproues them for it saying Trust not in lying words to wit The Temple of the Lord The Temple of the Lord this is the Temple of the Lord Ier. 7.4 But as the boasting of such as made faire shewes and grew insolent in regard of some titles was vaine so on the contray they reioiced rightly who honoured Gods ordinance laid it vp in their hearts and also resting vpon the testimonie of the word were assured to dwell vnder his protection who had chosen out a perpetuall habitation for himselfe in the middest of them For the Temple was built by the commandement of God so as the Iewes might well boast that they had God for the vpholder of their saluation But because his seruice was then marred and corrupted and that all in a manner ran riot after superstitions and impietie the Prophet mentions the time past and not the time present As if he should say Albeit vvee haue not yeelded thee that obedience vvhich vve ought to haue done yet behold it is thy Temple still wherein our fathers serued thee purely and vvilt thou suffer it to be prophaned and to lie waste VVill not this reproch redound to thine owne dishoner seeing this building vvas erected for thy vvorshippe The Iewes plead not their merits heere neither dawbe they ouer their sinnes no they rather confesse and lay them open onely they put God in minde of his seruice that in remembring his holy couenant hee would not permit his promises to bee fruitlesse And all the faithfull ought to imitate this their example The verbe To praise is taken to giue thanks as if he should say In this Temple the lamentable ruine whereof breakes the hearts of the faithfull in sunder in times past thy praises were wont to sound when thou diddest entertaine thy people there in thy mercy and compassion Vers 12. Wilt thou hold thy selfe still at these things O Lord Wilt thou hold thy peace and afflict vs aboue measure THe people fortifie thēselues in vndoubted hope that God will not suffer his glorie to be thus trampled vnder foote though he be prouoked to wrath by mens infinite offences Hypocrites reape no consolation at all by this but these things indeed belong onely to such as are touched with a true sense of Gods mercy Such conclude and are certainly perswaded that howsoeuer death doth menace them yet God hauing regard to his owne glory will at the least bee mercifull to some that so the whole seed perish not VVilt thou afflict vs Isaiah shewes that God cannot forget his mercie Why so Because he cannot deny himselfe for his glory is ioined with our saluation Gods glory ioined with our saluatiō And this is a thing diligently to be noted or hauing spoken before of Gods glory now he addes wilt thou afflict vs aboue measure The Lord then will moderate his corrections for his glory requires it that wee bee deliuered from death which glory he can in no wise neglect Let vs then take vp this praier as oft as our enemies inuade vs not after the manner of hypocrites who make a great craking of Gods glory whereof they haue neither taste nor feeling Vse But let vs come vnto it with faith and repentance that so wee may truly reape the fruit of this glory THE LXV CHAPTER Vers 1. I haue been sought of them that asked not I was found of them that sought me not I said Behold me behold me vnto a
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
in the end freed mee from this feare namely that as this Princely Prophet descended of the blood Royall and a most honourable Ambassador of Christ the Soueraigne King suted well with your person so I hoped that my labours which I haue taken in expounding his prophecies would bee accepted and esteemed of you Moreouer seeing he had good experience of the disposition of fiue Kings far vnlike each other to whom he continually preached yet I need not aduertise you which of these you ought to follow neither yet to exhort you to the performance of such duties vnto which you shew your selfe alreadie most willing Vzziah and Iotham fauoured him and yet they wanted sufficient courage in erecting Gods pure worship the greatest conflicts he sustained was with Ahaz not that he was an open enemie but a false hypocrite full of dissimulation and treacherie And what enemies I pray you gaule Gods seruants more then such His successor Hezechiah not only reuerenced this holy personage but also modestly as one of the coÌ„mon sort submitted himselfe to his doctrine obeyed his counsels and suffered himself to be gouerned by his admonitions Nay which is more he willingly yeelded to be sharply reprooued by the Prophet when need required The last which was Manasses who as all the Iewes with one consent affirme was his father in law wickedly slew him by cruell torments Yea euen during the time that good Kings aided him and also vnder Hezechias who shewed himselfe so godly a protector of pietie and godlinesse yet then was he continually vexed with sharpe and tedious trauels and made to vndergoe very grieuous conflicts so difficult and rare a thing is it to see men consent to wholsome doctrine I say more such as will faithfullie and vprightly discharge their duties in this propheticall function must needes make account to be at continuall oddes with the world So much the more therefore ought faithfull Kings by their defence to succour the Ministers of Christ that they be not molested nor pressed aboue measure by the insolencie of the wicked But by how much the more as this vertue is excellent and truely heroicall so if wee shall call to mind what hath past in all the ages from the first till now how rarely hath it been found or how few haue giuen themselues to the practise of it Many being remisse and fainthearted haue through meere negligence suffered Gods truth to be suppressed as if the matter had not at all concerned them The greater part shewing themselues aduersaries haue with furie and violence rushed against it And would to God all those who at this day professe themselues Christians had but so much heart to aduance the doctrine of saluation as they are proude in glorying of this name But to be silent touching others we may yet at the last worthilie esteeme this comfort not as a common fauour in the miseries wherein the Church now is that you most noble King haue been raised vp of God with this spirit and excellent magnanimitie of mind to maintaine the pure religion and as effectually to offer vnto God your seruice in this behalfe as you know he receiues and approoues the same at your Maiesties hands For howsoeuer the affaires of the Kingdome be yet managed by your honourable Counsell and that as wel the most noble Duke of Sommerset your Maiesties Vncle as also many others haue taken the cause of religion so to heart that they labour diligently as it is very fit they should to establish the same yet doe you in such sort outgoe them all that it well appeares the zeale which they see in you prouokes them not a little to follow you For you haue the same not only to be of such a princely disposition as promiseth much and to haue some seeds of vertues also which yet neuerthelesse seemes great in so young yeeres but more then that such a ripenesse of these vertues alreadie growne beyond your age which to the most aged gets not only rare praise but also maâ—es them much to be admired And aboue al so greatly is your pietie commended that I am very wel assured our Prophet shal haue one that wil with like respect reuerence him being dead as Hezekias did whilest he was liuing As concerning the fruite which may happily redound vnto you thereby it is best your selfe should learne it by your owne experience in reading of him and yet I haue touched that also a little in the preface There is only one thing which I haue determined to say vnto your Maiestie and this it is After the Prophet hath laid foorth Gods iust complaints against this so vnthankfull a people and hath threatned the Iewes with such chastisements as their disloyall reuolt and desperate obstinacie deserued namely that the time approched wherein they should be brought to an horrible ruine foorthwith comming to set foorth the new and incredible restauration of the Church hee promiseth that God will so respect the same that in despite of all her enemies shee shall alwaies flourish in beauty and happinesse Those which returned from the captiuitie of Babylon felt this ioyous and blessed estate when the sacrifices being againe newly erected they might conceiue some good hope of greater benefits then those which they then enioyed as when we behold the breake of day wee expect the Sunne-rising soone after But when Christ the sunne of righteousnesse appeared with his glorie in his Gospell the thing it selfe greatly surpassed all that which had been highlie praised by the Prophets reuelations Within short space the knowledge of the true God was dispersed almost throughout the whole world The pure religion which before was despised and shut vp within the bounds of Iudeah as in a narrow corner now begaâ—â—o bee spread into al nations and prouinces yea so honoured that God was called vpon with one consent of faith by infinit multitudes The sonne of God hauing here and there gathered the Churches set vp his royall throne and aduanced the same into the highest degree to be seene of all from the East vnto the West The Churches adorned with admirable graces of the holy Ghost not onely tasted of the incomparable fruite of the diuine goodnesse but were also faire and shining theaters to manifest the wonderfull power of God euen to such as were blind And albeit Christ raigned vnder the crosse yet amiddest the fierie conflicts and persecutions his glorie shined more gloriouslie and his triumphs more stately then if the Church had alwaies enioyed tranquillitie In the end it came to passe that that hautie pride of the Romane Empire submitting it self also vnto Christ was a singular ornament to the house of God But the malice ingratitude of men was the cause why this happinesse lasted not successiuely And so the spouse of Christ as one stripped of so pretious a robe spoiled of her dignitie and depriued of her honourable attire was brought backe againe to a miserable deformitie yet God alwaies preserued some remainders as
been to no purpose to haue exhorted desperate and obstinate men to repentance or to set the hope of pardon before such The summe then is that the restauration of a new Church is not to be looked for till God haue first executed his iudgements and destroyed the Temple Vers 10. Enter into the rocke and hide thee in the dust from before the feare of the Lord and from the glorie of his Maiestie BEcause the wicked gaue themselues too much libertie and were too secure vnder Gods threatnings it is an vsual custome with the Prophets when they threaten obstinate sinners to adde such liuely descriptions whereby to terrifie them euen as if they should set the thing in present view before their eies This is the reason why the Prophet now commands the contemners of God to enter into the rocks and holes to hide them vnder the earth Wherein hee first shewes them that the iudgement of God is more terterrible then an hundred deaths seeing to escape the same the graue is to bee wished for But when hee forceth them thus into their holes he doth with the greater emphasis manifest the heauy waight of the vengance of God Although then that by the feare of the Lord he meanes the scourges wherwith God should smite this wicked people yet notwithstanding it is not in vaine that he by and by speakes of the glorie of his Maiestie as if he should say God is terrible to the wicked according to the measure of his glorie in whose destruction he will manifest his infinite power And moreouer although the wicked cannot bee bowed nor humbled by any chastisement whatsoeuer yet are they constrained to feare when they feele Gods wrath to approch But as touching the Elect How Gods chosen ought to feaâ—e his correcting hand they are taught of God to feare vnder his chastising hand after another sort for being smitten with the strokes of his rods they willingly bend themselues to beare the yoke Isaiah then testifies that the glory of Gods Maiesty shal shine most clearelie after hee hath shewed himselfe as a iust Iudge For whilst he lets men alone it seemes all is well and men thinke that hee hath hid himselfe Let the Pastors of the word then learne from hence how they ought to behaue themselues when they haue to deale with benummed consciences to wit that being well awakened by the iudgements of God they learne to feare this iudgement seate in good earnest And howsoeuer it often seemes that we lose our labour in singing thus to deafe eares yet will this terror of Gods iudgement pearce euen into hearts of iron at the least to leaue them without excuse And oft times also it comes to passe that some are healed and the faithfull in like manner do profit by it when they vnderstand what shal befall the wicked and reprobate by executing such horrible iudgements vpon them Vers 11. The hie looke of man shall be humbled and the loftines of men shall bee abased and the Lord onely shall be exalted in that day BEcause whilst the wicked are glutted with present riches and rest all things falling out to their wish they put these threatnings of the Prophet farre off from them and by this meanes hardned their hearts against God in this place therefore hee now sets downe a course as hath been said how to pull downe this pride of theirs as if he should say The time will come wherein your great arrogancie which makes you thus in vaine to set vp your bristles yea and that with an incredible rage against the most high shall cease For howsoeuer the wicked seeme to be religious yet you shall perceiue by their pride notwithstanding that they will not sticke to iustle euen against the Lord himselfe so as it seemes they are greater then he In that God thus thundreth against them it is to the end that he might pul downe their pride and hautines and himself onely might be knowne to bee the chiefest And therefore as we haue said heretofore the impunitie of sinne is as it were a cloud cast before our eies which hinders vs that wee cannot see the glorie of the Lord. For when he reuengeth himselfe vpon the rebellions of men his glorie doth so much the more appeare Eccles 8.11 And that is the cause also why Salomon saith That the hearts of the children of men are set in them to doe euill because in this world they see themselues more happie then the godly and so blinded more and more But here hee shewes that after the proud shall be brought vnder in spite of their teeth then nothing shall hinder that God should not be knowne to be such a one as he is Surely there was great reason that the people should willingly haue submitted themselues vnder God and haue cast their eies vpon his greatnes in respect that vnder his shadow they were in safetie and besides the stocke of Abraham was adorned so excellently with such varietie of benefits to the end they should haue bin as the mirror of the holines and glorie of the Lord. But because the Iewes are now risen vp in rebellion against this so good a God Isaiah denounceth against them that God will deuise a new way how to axalt his glorie to wit euen in their destruction In naming The hie lookes and loftines hee notes the inward pride of the mind and hart by their outward countenance and behauiour For a wicked conscience will discouer it selfe in the contempt of God and man euen by the outward gesture and looke It is in the same sense that Dauid notes out loftie eies and high lookes Psalm 131.1 c. 101.5 Isaiah also doth better confirme this in the verse following Now by heaping vp of so many words with such great vehemency we may easily gather how notorious their rebellion was Moreouer we are not to maruaile that he insists so much vpon the taming of mens arrogancie if we doe but consider how hard a thing it is to bow the hearts of those who restâ—ng vpon their riches are afraid of nothing imagining that they are aduanced to none other end but to doe whatsoeuer they list without checke or controlement For we our selues haue experience at this day how tender and delicate yea and how easily such take pepper in the nose who attribute to themselues more then there is cause why and in the end how obstinately they reiect all holsome admonitions For this cause it is that the Prophet doth thus sitly sharpen his stile against such iolly fellowes in particular rather then to threaten the vengeance of God against the whole people in generall And yet he sets not himselfe against the Princes onely who were placed in great dignitie aboue others for not onely they but those also of baser condition are readie enough to burst with pride oftentimes according to the common prouerbe Euery one hath the heart of a king so as wee see euery day that if wee touch the sores
makes mention here of rich furniture as if he should haue said The Iewes haue decked their houses so sumptuouslie that they haue drawne the iudgement of God vpon them For vnder the pleasant pictures by a figure called Synecdoche hee comprehends as well rich hangings as the worke of Phrygia and the vessels made by exqusite Arte. Now it is certaine that mens manners are corrupted when they giue their lusts the bridle thus to seeke here and there for such vnnecessarie supefluities And we see that such deliciousnes was the ruine of the Empire of Rome Note For before the Romans trauelled into Greec◠they were very chaste continent and moderate But in the ende hauing ouercome Asia they began to wax delicate and to become more and more effeminate But after their eyes were once dazelled with golden pictures vessels pretious stones and tapistry and that their nostrils were perfumed with oyntments and odors by the same meanes they became besotted in all their senses and in following the dissolutenes of the Easterne partes as a more gentlemanlike fashion of liuing they began to ouerflow more and more in all disordered dissolutenes Vers 17. And the hautines of men shall be brought low and the loftimes of man shall be abased and the Lord shall be onely exalted in that day THe Phophet in naming so many kindes of heights in the former verses declares that he spake of men For the high mountaines and great Cedars displeased not God as they were his creatures but he signifies that all the mischiefe rests in the hearts and liues of men who do too much trust in high and great things But some may obiect Obiect It oft times fals out that the wicked are so farre off from comming to amendment or being humbled by the afflictions which they suffer that they rather become the more obstinate and rebellious as it appeares in Pharaoh Exod. 8.15 9.34 whose hardnes could not be softened by any plagues whatsoeuer Wherefore it seemes that that which the Prophet saith heere comes not alwaies to passe I answere Ans that the effect of the chastisment is not expressed as if God should bow rebels to his obediēce But the sense of the place is this to wit that although the reprobates be hardned that the Lord will not therefore finish his chastisments wherewith he will chastise them till such time as their pride and hautines be brought to the ground For whilest they rest vpon their riches and fortifications thinking as they say to be safe there they neither feare nor honour God But although they be fortified neuer so much the Lord will subdue and bring them downe easilie not by a plague or two but so manie waies that being brought low and shut vp they shall cease to lift vp their hornes against him and shall prooue by experience that it is in vaine for them to be obstinate and rebellious That which is added and the Lord onely shall be exalted hath been expounded before Vers 18. And the Idols will he vtterly destroy AS heretofore in his reprehension hee ioyned idolatrie with superfluities couetousnes and other vices so he now ioynes them againe together in denouncing the punishment Vers 19. They shall goe into the holes of the rocks and into the caues of the earth from before the feare of the Lord and from the glorie of his Maiesty when he shall arise to destroy the earth BEfore he vsed other words to wit in constraining and compelling them saying Enter into the rocks to the end hee might the more liuely pricke their consciences but now he shewes what they shall doe and telles them that they must enter And hereby it appeares that that sentence was not an exhortation but a terrible denunciation of the heauie wrath of God to feare the wicked and obstinate who desperately despise all admonitions and threatnings That which is added of the feare of the Lord is to be vnderstood of the feare which the Chaldeans and Assyrians put them in whose hand hee called before as hee doth here againe the glorie of God because hee serued himselfe by them to chastise his people Although then that they were disloyall and wicked yet they serued to the glorie of God seeing euen the diuell himselfe serues somewhat to that end in despite of his teeth Thus he speakes of the Chaldeans and Assyrians because the glorie of God might be perceiued in the chastisements which hee executed vpon the people by their hand Hee confirmes the same thing by the word Arise which signifies as much as to go vp into the iudgement seate to giue sentence In the particle which by by followeth to strike the earth there is a goodly allusion or meeting of words which can scarcely be expressed in another language as if hee should say To smite downe to the ground Now hee saith that the Lord will arise because it seemes that he sleepes when he deferres his iudgements he ariseth then when he goes vp as Iudge to inflict punishments vpon the wicked in such sort as men shall well perceiue that nothing can scape his knowledge nor be hidden from his eies from him I say who leaues not any wickednes vnpunished Vers 20. And at that day shall man cast away his siluer Idols and his golden Idols which they had made themselues to worship them to * Or into the holes of the c. the moules and to the backs IDolaters doe please themselues wonderfully in their superstitions and wicked seruice For although they bee full of crimes and naughtines yet behold their refuge namely they thinke to appease God by their goodly seruices As if we at this day should set forth the wickednes and villanies wherewith the Papists ouerflow they were not able to denie them but will flatter themselues vnder this pretext forsooth that they performe a goodly seruice vnto God and will thinke that all their vices should bee sufficiently couered vnder this cloake The Prophet therefore pluckes away this vizard from Idolaters and denounceth against them that they shall no more haue ought wherewith to couer their filthines For the Lord will constraine them to cast away their idols to the end they may know it was in vaine for them to haue put their trust in them Lastly they should be ashamed of their vanitie Because in prosperitie they thought that God was fauorable vnto them as if he had taken delight in their seruice and could not otherwise perswade themselues til such time as it was manifested vnto them by effect that he abhorred them It is in aduersitie then that they began to acknowledge their filthines as the Prophet Hoseas verie well teacheth when he compares them to harlots Hos 2.7 who perceiue not their vncleannes all the while they gaine well and inioy their pleasures But when they haue lost these things and are forsaken of their louers then they begin to bethinke themselues of their pouertie and shame and to enter into the waie of repentance
of the which they would neuer once haue thought whilest they were lulled asleepe in their wantonnes And so falles it out with all idolaters who are neuer so ashamed of their beastlines as to cast awaie their Idoles from them till being pressed with extreame calamitie they thinke themselues somewhat low brought Which they had made themselues c. That is to say which they had made by the helpe of the workeman Neither is this added for nothing because hee signifies that the counterfeit and false gods are falsely worshipped For what good can gods framed by mans hands doe seeing God hath his being of himselfe and is without beginning It is a thing then that goes quite backward and against all reason that men should worship that which themselues haue deuised By this speech therefore he describes their wickednes in that although their idols were made of gold or siluer or of other corruptible matter and that they were framed by men yet neuerthelesse that they were worshipped in stead of God withall he expresseth the cause why they are displeasing to God to wit for that they were honored With what pretext now I pray you will the Papists couer their impieties For they cannot denie but they worship Images and puppets Now where such adoration and honor hath place there is a manifest and plaine sacriledge which cannot be disguised By the holes of the moules he here vnderstands all filthy and vncleane corners whatsoeuer wherein they should be hid with infamie Vers 21. To goe into the holes of the rocks and into the tops of the ragged rocks from before the feare of the Lord and from the glorie of his maiestie when he shall rise to destroy the earth THis is no superfluous repetitiō although Isaiah repeates the same things whereof hee spake but erewhile For is there any thing more difficult then to pricke wound men to the quicke and to prouoke them to the true feare of God We perceiue this not onely in hypocrits but euen in our selues if we looke narrowly into it For how many things are set before vs by which our minds ought to bee rauished and yet notwithstanding wee are scarce once mooued therewith It was chiefly necessary that this iudgement of God should be repeated to the hypocrits who pleased themselues in their wickednes Now the seueritie of Gods vengeance is therein manifested namely that the wicked chose rather to be swallowed vp into the deepest gulfes that may be then to come neere into his sight From this place it seemes that Christ borrowed that wherewith he threatens the Iewes in that day they shall say to the mountaines couer vs and to the hills hide vs. Luk. 23.30 Vers 22. Cease you from the man whose breath is in his nostrilles for wherein is he to be esteemed THese things are conioyned with the former and haue bin ill diuided from them by some For after he hath with threatnings proclamed the iudgements of God he exhortes the wicked to cease from beguiling themselues by a vaine confidence as if he should say I see you are blinded and drunke with vaine hope so as there is no reason at all which can preuaile with you which coms to passe because you ascribe too much to your selues and yet man is nothing for you haue to doe with God who with his onely looke is able to bring the whole world to confusion This place is expounded diuersly For some interpret it of Christ take breath for consuming 1. King 19.11 as also the Scripture is wont elsewhere to vse this similitude They take nostrill for wrath because the signe of anger appeares in the nostrils and so gather this sense Take heede you mooue not Christ to wrath against you But if all be well waighed we shall find this exposition to be far off from the scope of the text Others although they expound it of men in generall yet notwithstanding they referre it to this sentence Feare not them that can kill the bodie Mat. 10.28 But this opinion is no more fitting with the text then the other For it should be from the purpose and would not agree to the time because there was then no occasion to disswade them from the feare of men But as I haue said the coherence of the text cleares vs easilie from all doubts For the beginning of the chapter following expounds this plainly and confirmes it and he which diuided these things did ill to separate that which should haue beene ioyned together for he will there adde The Lord will take from you the things which so much puffes vp your hearts and begets such high spirits in you This confidence which you haue is vaine and foolish And thereupon dependeth that which hee now saith Cease from man then Chap. 3.1 But it is necessary first to see what the breath of the nostrill signifies He thereby sets forth the fragilitie of mankinde namely that the life of man is but a breath which forthwith vanisheth away and as Dauid saith If the Lord withdraw the spirit man returnes to his dust Also His spirit departs and he returnes to his earth Psal 104.29 Againe They are flesh a breath which passeth away and returnes not Psal 146.4 and 78.39 Seeing then there is nothing so feeble and weake as our life what meanes this confidence forsooth as if the rootes of our stabilitie were profound and strong We must then cease from man that is to say we must leaue this vaine confidence for man hath his breath in his nostrils for if his soule once depart he vanisheth forthwith away as water Now we speake here of that breath by which man liues which is the weakest of all things Moreouer when the Lord forbids vs to put our trust in man let vs beginne at our selues that is to wit let vs not in any case trust in our wisdome or industrie In the second place let vs depend neither vpon the helpe of men nor vpon any creature else but let vs place our whole trust in the Lord. Cursed is he saith Ieremiah which trusteth in man and puts his strength in the arme of flesh that is to say in outward meanes and helpes Ier. 17.5 For wherein is he to be esteemed Behold here the right way how to beate downe all pride namely when nothing is left to men wherein they may please themselues For this is as much as if the Prophet had said Al the glorie of the flesh is nothing worth We must also obserue that this is said by comparison to the ende wee may learne that if so be there bee any excellencie in vs it comes not by nature but wee hold it all by borrowing the same from without vs. We know that mankind was adorned of God with giftes which ought not to be despised we know also that some are more excellent then others but because the most part hauing reiected the Lord do please themselues in their own forme and shape beyond measure yea euen prophane men
esteeme so much of themselues as if they were gods Isaiah therefore wisely separates man from God as also the Holy ghost doth thorowout the whole Scripture For when men are considered in themselues it better appeares how fraile their condition is yea how transitorie and inconstant As soone therefore as men shall once beginne to attribute vnto themselues but the least strength whatsoeuer then must their vanitie be made knowen and discouered vnto them to the ende they may acknowledge themselues to be nothing By this onely word all the glorious titles of free will and mans merits doe fall to the ground wherein the Papists glorie against the grace of God and all that fond and foolish loue which prophane men haue of themselues is also plucked away from them Lastly we are all called home to God the author of al good things to the end wee should not think any thing excellent either in heauen or earth out of him For his praise is forthwith eclipsed if so be the whole world be not stripped of all wisedome strength and iustice in a word of all praise that so it may be giuen to God alone THE III. CHAPTER Vers 1. For loe the Lord God of hosts will take away from Ierusalem and from Iudah the stay and the strength euen all the stay of bread and all the stay of water WE haue said a little before that the Prophet goes on still with the same matter which he began in the ende of the former chapter For hee admonisheth the Iewes that how great riches soeuer they possesse yet notwithstanding they shall not bee able by any meanes whatsoeuer to hinder the wrath of God being once inflamed against them to consume all their preparations Whence it appeares that they too much ouershoote themselues who to put farre away from them all feares doe heape gather together weapons power strength of warre counsels great store of victuals and such like The particle demonstratiue Hinneh which wee haue translated Behold or Loe is not put here for the more certentie of the matter but to set forth the shortnes of the time as if Isaiah should euen set the thing it selfe before the eyes of the wicked For it often comes to passe that those who dare not openly contemne the iudgements of God do yet notwithstanding reiect them as if they touched them neuer a whit or else as if they were farre off from them What is that to vs say they or if afflictions come wherefore should wee make our selues miserable before the time when the calamitie comes vpon vs will it not then be time enough to thinke vpon it Because then the wicked digge themselues such hiding places and securely take their ease in despising the iudgements of God the Prophet doth the more neerely presse them home to the end they should not imagine that the hand of God should bee farre off also that all their staies which they promised to themselues should be but in vaine To this appertaines that where he calles God the Lord God of hosts that so his Maiestie might the more daunt their sleepie and benummed consciences For God hath no need of titles but it is necessary that our blockishnes and drousines should be awakened by the sense and feeling of his glorie Now the Prophet in the first place threatens that the Iewes shall be stripped of all abundance of victuals so as they shall be forced to die for want And by and by he will adde the same thing as touching their succours of warre and all helps of politicke order and gouernment From hence we may gather that the Iewes were so lifted vp with the prosperous successe which their affaires then had that they foolishly secured themselues as if they had been vtterly exempt from all damage or decay But Isaiah lets them know that not onely all the region shall bee smitten with the rods of God but that Ierusalem in like manner which was as it were the inuincible fortresse of the whole nation should be smitten also as if he should say The wrath of God shall not one be scattered vpon the bodie but it shall pearce also euen vnto the very heart As touching the words Mashen and Mashenah which he hath put in the masculin and in the feminine gender I doubt not but by this diuersitie he would more certainlie expresse that all kinds of staies should bee broken and therfore I haue translated strength say For I approoue not of their expositions who referre this to men because it is rather to bee vnderstoode of all helps of all kinds Notwithstanding some doubt whether the Prophet restraines this to victuals or rather whether he referres it to the other helpes and staies which doe follow a little after But it is very likely that vnder these two words he generally comprehends all things whatsoeuer which are necessarie for the sustentation of the estate of a citie or people and also that by way of explication hee names some specials The first member then hath this scope to wit that the Lord will tread vnder feete all defences and riches by meanes whereof they thought to continue safe so as there should be nothing left to succour them Secondlie he addes what the pouertie and want shall be and as we haue said he begins with food which in the first place is of al other the most necessarie helpe for sustaining mans life Now the Lord takes the strength of bread and of water away two waies first when hee takes them from vs altogether or else when he takes away their strength to nourish vs. God takes away strēgth from bread after two sorts For if God inspires not a secret vertue into thē they can profit vs nothing at all though we should haue them in neuer so great abundance and that is the reason why it is said elsewhere that he breakes the staffe of bread Ezech. 4.16 That is to say Though the Bakers giue out bread by waight Leuit. 26.26 and though it be eaten yet it shall not satisfie them any thing at all This similitude ought to be diligently obserued to the end wee may know that although the bellie bee filled neuer so full yet we shal alwaies bee hungrie It is not bread but God his secret blessing which nourisheth because the secret blessing of God which nourisheth and giueth strength is wanting But although the want wherewith the Prophet threatens the people in this place may be vnderstood of famine because God will depriue the Iewes of all kind of reliefe notwithstanding because the Prophets are wont for the most part to take these manners of speech out of the law this interpretation agrees very well For hee might simplie haue said I will take away from you bread and win◠but he expresseth a thing more secret in speaking of the stay and strength of bread and water as if he should say Although the people bee not brought to pouertie for want of meate and drinke yet God
be no man which will take the charge of gouernment vpon him although he shall be entreated so to doe Surely ambition hath the swinge so for the most part amongst men that the greater part doe alwaies thirst and long for headship and that with enuie one ouer another yea they aspire many times to get it with hazard of their liues For euen in all times we shall see that the greedie lust to reigne and rule hath shaken the whole world and there is not the meanest village in which some are not to bee found who would be right glad to haue power and authoritie giuen them to command the rest so much is flesh and blood prone by nature to be couetous of honour Things are come to a very low ebbe when men refuse to beare rule Whence wee may perceiue that all things are brought to an extreame exigent when such a dignitie is not onely contemned but also reiected with a disdainefull refusall For the calamitie is extreame and past cure when men begin to flee and auoid that which they were wont naturally to couet But for the fuller amplification of the matter the Prophet sets other circumstances before vs to wit that the Iewes shall rather cast off all sense and feeling of mercie and humanity then to take vpon them the charge of gouernment If any should refuse to rule in a strange countrie it may bee it would not seeme strange at all but when we speake of the preseruing of our brethren it is too vncurteous a dealing to refuse so honorable a charge It is a signe then of an extreame desperatenes when he vpon whose faithfulnesse his brethren doe rest themselues and whose aide and succour they wait for and desire reiects and casts all desire of rule and authoritie from him And therefore also they haue been wont to chuse those for Princes who are rich or at the least it is very seldome that gouernment is committed to any but such as are of a competent sufficiencie lest their pouerty should expose them to contempt and disdaine or else draw them to vse vnlawfull shifts This circumstance is also added to wit that although they bee sufficient to beare the burthen yet they shall nor accept of it as if hee should say that not the meane and base people shall refuse the place of gouernment onely but euen the greatest and best furnished also Moreouer the verbe shall take hath a great emphasis in it for it is altogether as much in effect as to lay hands vpon him to arrest him as if Isaiah had said Those who shall seeke a Prince shall not proceede therein by allurements nor intreaties but there shall bee a multitude full of tumult where they shall endeuour to lay hands vpon some one or other by violence and shall force him to take the charge of gouernment vpon him And there is no lesse weight in the last circumstance when he addes This scattering shall be vnder thy hand that is to say At the least if there be left in thee any sparke of mercie or humanity put forth that strength thou hast to helpe vs in this our extreame misery For when a troup of men are as a scattered flocke asking succour at the hands of one of their brethren as at their pastor and shepheard yea pitifully bewailing their scattering their hearts are harder then iron or flint who will not then lend their helping hand for their helpe Some translate Let thy hand be vnder this scattering to wit to susteine it as if there were therein some amplification in the Prophets words Vers 7. In that day he shall sweare saying I cannot be an helper for there is no bread in mine house nor clothing therfore make me no Prince of the people BY the word To sweare he expresseth a vehement refusall and a resolute denial For often it falles out that he who in the beginning excused himselfe and made shew to bee vnable to doe any thing yet at the last being intreated doth yeeld to that which is requested of him but he who refuseth any thing and that by way of an oath giues them that haue sought his helpe no hope that hee will euer fulfill their desires for he hath resolued to continue his purpose And it may be also that the particle in that day signifies as much as incontinently that is without pausing any thing at all or making any longer coÌ„sultation about the matter But because it may also be taken to signifie a time full of calamitie I do not gainesay this latter There is no difficultie as touching the Prophets meaning onelie he purposed to say thus much in effect that there shall be no refuge nor fit remedie to restore this wofull dissipation Although the expositors doe interpret this hebrew word chobesâ—h diuersly yet I agree willingly with them who thinke it should be a similitude taken from Surgeons because there is nothing more fitting thereunto And it is all one as if some bodie being called to heale a sicke man he should answere I am no Physitian or the nature of the disease is so incurable that it is impossible to heale it The coniunction copulatiue Vau which follows afterwards is put to note out the cause of such a deniall as if he should say I assure you I haue no power to do it His meaning is then that the estate of this people shall bee so desperate that there shall not a man bee found who dares giue order to redresse their wants no not when things shall bee driuen to a narrow pinch Vers 8. Doubtles Ierusalem is fallen and Iudah is fallen downe because their tongue and works are against the Lord to prouoke the eyes of his glorie HEre the Prophet shewes the cause of this ruine lest it might seeme that God were cruell in chastising his people thus sharply Now it is as much as if he had said This people doe perish most iustly seeing they haue so many waies hardned their harts against the wrath of the Lord. And hereby he cuts off all complaints For we know how audaciouslie the world rageth when it is chastised more then ordinarily it is wont to be Now he saith they were readie both in words and deeds to commit all sorts of euils Hee speakes also of the destruction of the citie as of a thing presently acted albeit the time past may bee taken for the time to come as oftentimes it is To prouoke to wrath This manner of speech amplifies the fault shewing that of set purpose they meant to prouoke the Lord. For the things that are done before our eies doe very much offend vs especially if they be displeasing vnto vs. Wicked men mocke with God as if they could beguile him But because nothing can be hidden from him be it neuer so secret Isaiah reprocheth them that in his presence without blushing they ouerflowed in committing their wickednesses The epithite glory is also to be marked for it is a signe of more then a furious
the flesh are solicited to despaire The Prophet therefore shewes the vpright iudgement of God to the end they might perseuere in his feare and might also know that those shal not escape vnpunished who perswade themselues that he will not correct them though they prouoke him daylie to wrath and indignation Also he exhorts them to magnifie and extoll Gods iustice with high reuerence as if he should say Do not think that this world is gouerned by chaunce or that God strikes he cares not how without keeping measure but resolue your selues assuredly that he will deale well with the iust for the Lord will giue him that which he hath promised and will not disappoint him of his hope And on the other side be you as verilie perswaded that the condition of the wicked shall bee most accursed because hee himselfe seekes his owne woe and therefore shall it fall vpon his owne pate And herewithall the Prophet also reprooues the blockishnes of the people who felt not the iudgement of God For they suffred the punishment of their iniquities and yet they hardenned themselues against the blowes as if they had bin altogether senselesse Now there cannot a worse thing befall vs then when we harden our hearts against corrections and feele not the hand that smiteth vs when we perceaue such a senselesnesse in vs surely then we are almost past hope of amendment Vers 12. Children are extortioners of my people and women haue rule ouer them O my people they that leade thee cause thee to erre and destroy the way of thy pathes THe Prophet also reprooues the follie and blockishnesse of this people who were starke blind euen at noone day There is nothing which men beare more impatiently then to endure the yoke to be laid vpon their shoulders neither do they verie readilie submit themselues to the gouernment of any that haue more power then themselues We must needes say that such as obey delicate and effeminate persons and suffer that such folke should oppresse them are become sottish impotent and faint hearted Neither is it to be doubted also but those who thus willingly did offer their shoulders like Asses to beare the burthen were smitten from heauen with a spirit of amazednes I graunt that those who are couragious ought to beare the rule of a tyrant but Isaiah reprooueth the Iewes who for that they had obstinately shaken off the sweete yoke of God were now readie to yeeld themselues vnder vilanous and base subiection that with most seruile conditions They could not complaine that they were constrained to it by force seeing they obeyed them freely to whome notwithstanding they needed not to haue beene subiect vnlesse they would Whereby it appeares that they were stricken with the hand of God and daunted with feare so as they had neither strength nor wit left in them And it is euen that same vengeance wherwith God had threatned the people with before by Moses For as we said erewhile the Prophets had still an eye to this generall doctrine of Moses in all their Sermons For how can it bee that men hauing power to resist should willingly put themselues into bondage which notwithstanding they naturally flee vnlesse that God hauing depriued them of all counsell and vnderstanding should thus leaue them to themselues to auenge himselfe by this meanes of their rebellions Wherefore as oft as the like befals any of vs let vs not think it is come to passe by chance no let vs on the contrarie know that when witlesse men and more feeble then little children shall haue dominion ouer vs that the wrath of God hath then ceassed vpon vs vnlesse peraduenture we meane to be reproued by the Prophet of a much greater blockishnesse They that lead thee He goes on stil with the same doctrine to wit that God is exceedingly angry with the Iewes in that he hath let loose the bridle to the wicked to trouble all From hence also we may coniecture that the common people foolishly suffered themselues to be led hoodwinked by the Gouernours so as they receiued their edicts and course of conuersation as oracles Now all the corruptions which raigned euery where came frō thence To the end that the contagion therfore should not spread further by the ignorance of the people Isaiah cries to them that they should take heede of the Gouernours themselues who were carrying them away headlong into destruction Others expound Those which make thee happy But because the participle which he vseth may be deriued from the verb Iashar which signifies to gouerne I had rather follow this interpretation because me thinks it sutes best with the scope of the text I confesse indeede that the false Prophets flattered the people yet I see no reason why he should mention their flatteries in this place But it agrees very well to the heads and leaders namely that they were the cause of ruine For as the Princes are ordained for the common safety so also is there not a more dangerous plague then when they be men of no value ruling all things as they list He saith then that those which gouern are the cause of the euill and corrupt all seeing they ought to correct others to shew them the way by their examples Vers 13. The Lord standeth vp to plead yea he standeth to iudge the people 14. The Lord shall enter into iudgement with the auncient of his people and the Princes thereof for ye haue * Or consumed eaten vp the vineyard the spoile of the poore is in your houses WHilest impiety runnes ouer the countrie with the raines in her neck and that the Lord sends no succour from aboue we either think that he is idle or that he hath forgotten his charge Therefore after he hath complained of the princes which did not their office hee addes now that the Lord will do his and that he will not suffer such wicked ones to goe vnpunished For there cannot be a greater offence nor a thing that troubles our mindes more then when Magistrates in the open sight of all the people shall shew all manner of leude examples and yet none must dare once to open his mouth nay by your leaue they must be soothed and flattered Then we beginne to aske where is the Lord become from whom by this ouer great licentiousnes the chiefest thing wherein his glorie ought to shine to wit in good gouernment is taken away Isaiah meetes with this difficultie As if he should say Albeit I confesse indeed that the common people are bad inough yet because the Princes themselues are corrupt in the highest degree yea so farre as by their euill examples to defile the whole bodie of the cōmon wealth know ye that God is gone vp into his heauenly throne as a iust Iudge who at the last wil cal them to account and will giue euery one of them according to their workes And yet he exempts not the common people as if they were faultlesse but to
may render it in another sense Let vs beare thy name For when the woman comes into the family of the husband shee takes his name and loseth her own 1. Cor. 11.3 in as much as the husband is her head and therefore her vaile is a signe of her subiection As Abimelech said to Sara Abraham thy husband shall be the couering of thine head Genes 20.16 But if the woman marrie not she remaineth couered vnder the name of her family Now it sufficiently appeares by the 48. chapter of Genesis that this is the true sense of this manner of speech where Iacob blessing his nephewes saith Let my name and the name of my fathers Abraham and Isaac bee called vpon them that is to say Let them be of our stocke partakers of the couenant neuer shut out thereof as it came to passe in Esau and Ismael Gen. 25.23 21.10 Cato and Martia The prophane authors also speake after this manner Martia desiring to returne againe to Cato as it is in the second booke of Lucanus saith Giue me only the bare title of mariage let it bee lawfull to write vpon my Tombe Martia wife of Cato Now they say Take away our reproch because it seemes that they beare some reproch when they find no husbands not onely in that it seemeth they are despised as vnworthy but because it was a singular blessing of God among the ancient people to haue posteritie and therefore the Prophet saith they shall not onely haue neede with care to bethinke them how to auoid this reproch but shall vse all possible perswasions to attaine thereunto Lastly he signifies that the destruction shall bee such that almost all husbands shall die Vers 2. And in that day shall the bud of the Lord be beautifull and glorious and the fruit of the earth shall bee * Or in excellencie and renowme excellent and pleasant for them that are escaped of Israel THis consolation is added in very good season in regard that the faithfull might haue bene vtterly discomforted with the newes of such an horrible waste and might doubt in themselues how the couenant of God could stand fast in this so great a ruine of the people For there is great differēce betweene these two things that the people shall be as the sand of the sea for multitude and yet notwithstanding that they shall be so rooted out by an horrible ruine that there shall be no dignitie nor glorie at all remaining in those that shall escape no not so much as a glimpse of any name Isaiah therefore according to his custome as also the rest of the Prophets preuents the mischiefe in due time and moderates the terror by adding this consolation to the end that the faithfull should assure themselues that notwithstanding all these things the Church shall be saued and that by this meanes they should fortifie their hearts in good hope Euen as then in the second Chapter he disputed touching the restoring of mount Zion so now also he promiseth that a new Church shall spring vp euen as a bud or sprig shooteth vp in the field which was vndressed before They do commonly expound this place of Christ and so much the rather is this opinion receiued as it seemeth to haue some colour by the sentence of Zachary Zach. 6.12 Behold a man whose name is Branch Which is also further confirmed in that our Prophet speakes not barely of this branch but with addition of honorable as if it had been the meaning of the Prophet to speake of the Diuinitie of Christ And after when the Prophet addes the fruit of the earth they referre that to his humane nature But when we shall consider all things aduisedly I doubt not but he taketh the bud of the Lord and the fruit of the earth for an abundance of most ample and vnwonted grace which abundance shall recreate the affamished for he speakes euen as if the earth after a waste should be so barren and dry that it should neuer promise any bud to come out of it thereby to cause the grace of God to be the more longed for in so sudden a fruitfulnes as if seared and barren fields should bring forth grasse beyond all hope This maner of speech also is much vsed in the scriptures to wit that the gifts of God shall bud out of the earth as the Psalmist saith Truth shall bud out of the earth and righteousnes shall looke downe from heauen Psal 85.12 Also hereafter in the 45. Chap. The earth shall open and saluation shal fructifie It appeares by the course of the text that this is the true meaning of the place for Isaiah addes in the words following that the deliuerance of Israel to wit this handfull yet remaining which the Lord will saue from this destruction shall be the glorie and beautie of this bud Also the word Pheliath which they commonly turne Deliuerance is collectiue in this place as in many others But yet there may be a double exposition either that those which shall be deliuered shal be a fruit of glorie and a bud of honour or that the graces of God shall bud amongst them The first exposition likes me best because it seemes the Prophet addes the explication in the verse following when he sayth That those which shall remayne shall be called holy Questionlesse the Prophets meaning is to say that the glorie of God shall appeare clearely when a new Church shall be borne as if hee should create a people of nothing Those who draw and restraine this place vnto the person of Christ make themselues a scorne to the Iewes as if for want of testimonies of scripture they should pull in places by the eares to serue their turne For there are other places of scripture by which wee may more clearely prooue that Christ is true God and man so as it is no neede to coyne proofes thereof from hence But yet I confesse that the kingdome of Christ is heere spoken of vpon which the restauration of the Church is grounded Neuerthelesse let vs obserue that this consolation is not sent to all indifferently but onely to the remnant which should be drawne out of death as it were by wonderfull meanes Againe lest the consolation might seeme to bring but cold comfort if it had ben only sayd that a small number should be deliuered he speakes of an exceeding glorie and excellent brightnes to the end the faithfull might assure themselues that they should receiue no hurt by this their deminishing because the Church of God takes not her dignitie frō the multitude but from puritie which is when God shall gloriously and excellently beautifie his faithfull ones with the gifts of his Spirit Whence we ought to gather a most profitable doctrine namely that howsoeuer the faithfull be small in number and that they be like brands taken out of the fire yet notwithstanding that God will be glorified in the midst of them and will no lesse shew a proofe
set againe in their first estate He addes the spirit of burning by which their filthinesses are purged and consumed Wherein we are to note two things First that the purgation of the Church is wrought by the spirit Secondly that the name is imposed vpon the spirit by the effects now of Iudgement now of burning As if he should say The iudgement of the spirit and the burning of the spirit As oft then as these manners of speech are met withall in the Scripture to wit The Lord will doe these things by the spirit of truth power and righteousnes c. we may turne this phrase of speech thus In truth in power and in righteousnes of the spirit For the spirit of God from whom both the beginning and end of the worke of our saluation comes workes thus in vs. From these epithites then we must obserue what the principall effects of the spirit are the Lord purgeth out our drosse by his spirit that he may amend and reforme vs. By the word iudgement he sheweth what the chiefe vertue is in the restauration of the Church to wit when those good things which were confused ouerthrowne are restored and set in their right order againe Burning also sheweth the maner and way which the Lord vseth to restore the Church to her first puritie Vers 5. And the Lord shall create vpon euery * Or habiâ—â—tion place of mount Zion and vpon the assemblies thereof a cloud and smoke by day and the shining of a flaming fire by night for vpon all the glorie shall be a defence 6. And a couering shall be for a shadow in the day for the heate and a place of refuge and a couert for the storme and for the raine VPon euery habitation As if he should say There shall not bee the least corner in the mountaine of Zion where the grace and fauour of God shall not appeare I take habitation and assemblie for one and the same thing For I take not Assemblie for congregation but for the place where men meete Now to the end hee might describe and set foâ—th a full blessing he alludes to that which Moses recites namely that when the Lord would deliuer his people from the bondage of Egypt hee sent a piller of a cloud by day and a piller of a fire by night Exod. 13.21 It is an vsuall thing with the Prophets that when they would set forth any excellent benefit they then call to remembrance this most glorious worke of God to wit The deliuerance out of Egypt Because then did the Lord wonderfully display the infinite treasures of his grace to the end hee might establish his Church not omitting in that worke any testimonie of his bountie and goodnes that the felicitie of his chosen people might be famous thorowout the whole world But aboue all things this was most memorable that they should be preserued by day by the couering of a cloud from the annoyance of too much heate and that the piller of fire should goe before them in the night to the end they should not wander or goe astray The summe is this that when God will gather home his Church from out of Babylon that the manner of it shall bee no lesse admirable then that by which the people were in times past deliuered out of Egypt Not that they should be accompanied in the midst of their iournie betweene Babylon and Iudea with the cloud and the piller of fire as in the wildernes but because he shewed testimonies of his fauour towards them by meanes no way lesse excellent then they As if any should say at this day The Lord will illuminate vs by the light of his holy spirit he will giue clouen tongues by which his Gospell shall be spread thorowout the world No man would take this literally as if the Holy Ghost should be sent downe from heauen in a visible forme but this miracle should bee remembred only to the end the faithful might learne to rest at this day vpon the same power of God in the restauration of the Church as the Apostles had experience of in their time And withall that by this manner of speech the Prophet mentioneth a continuall succession of blessing as if he should say God will not stretch forth his hand to deliuer you for a moment only but euen as he hath alwaies assisted our fathers in the desert so after he hath deliuered you he will defend you vnto the end That which he addes vpon All glorie depends vpon that which he said before to wit that the bud which should againe sprout forth should be glorious It is as much then as if he had said Vpon those which shal beare the signes and markes of their deliuerance It may be also that he alludes to that place of Exodus where it is said that the houses which the destroying Angell had marked were not hurt Exod. 12.23 For as then the sprinkling of the blood was a safekeeper of their saluation so also Isaiah promiseth that the faithfull shal be in safetie when God shall haue marked them And this ought to be diligently obserued For wee are admonished that we cannot otherwise bee partakers of the grace of God vnlesse wee beare his image and that his glorie doe shine in vs. And a couering c. Although the Prophet confirmes that which wee haue touched alreadie to wit that God will leade his chosen perpetually vntill he haue brought vs to our wished end yet notwithstanding we are admonished that the faithfull shall bee alwaies subiect to many troubles For heate and cold and other sharper euils then those doe still fiercely pursue them so as when they are deliuered out of one danger they fal againe into another But behold here a most sweet consolation to wit that against all stormes the only shadow of the Lord shall suffice vs because by it we shall be so couered that nothing shall hurt vs or bring vs the least damage Although then that diuers afflictions and troubles doe enuiron vs on all sides yet the Lord promiseth that hee will assist vs as it is spoken in the Psalme The sunne shal not smite thee by day nor the Moone by night Psalm 121.6 For the Lord shall preserue thy going out c. It onely remaines that wee follow our vocation and discharge our duties faithfully It befalles alike to faithfull and vnfaithfull to endure many troubles but the wicked haue no refuge nor couert vnder which they may shroud theÌ„selues they must of necessitie be ouerwhelmed But the condition of the faithfull is blessed For although they be cumbred with heate and cold yet they haue a sure refuge vnder the protection of God Only let vs be mindfull that that glorie whereof wee spake before doe shine in vs otherwise these things doe nothing at all appertaine vnto vs. But if we beare the marke of God let vs be assured that he will bee our helpe as oft as any tempest shall fall vpon vs. THE V.
that he faithfullie represents the same shape and forme which was exhibited and shewed vnto him Obiect Now some may doubt whether the Prophet was brought into the Temple or whither these visions were reuealed vnto him sleeping Ans Although they are wont to bring many reasons for the one or the other exposition which leaues it in suspence notwithstanding the most probable coniecture is that although he were out of the Temple in the house or in the fields yet that this vision might be giuen him as to the rest of the Prophets And with his lower parts Almost all the expositors do vnderstand this of the fringes of the garment although it may be referred to the verges of the iudgement seate so as his meaning is to shew that the greatnes of God was such that it spread it selfe throughout all the parts of the Temple He also meanes to attribute a more excelleÌ„t and glorious forme vnto God then to any humane creature whatsoeuer And that he thus appeared in the Temple it doth yet adde greater authoritie to the vision because he had promised his presence to his people there and there the people waited for answers according as Salomon had expresly declared at the dedication of the Temple 1. King 8.30 To the end then the people might know that these things proceeded from God vpon whom they called dayly and vpon whom in a vaine confidence they were puffed vp this vision was shewed to the Prophet in the Temple Now this must needs obtein great credit among them when it was preached aloud that this was no word of any mortall man but a diuine oracle comming downe froÌ„ God whose name they had wont boldly to vsurp as oft as they would attribute vnto themselues any great matter For this indeed was a very sharp and an odious prophesie and therefore had the greater need of sound confirmation And it is also a thing vsuall among the Prophets of God namely that he spake vnto them from his Temple and from his Sanctuarie Vers 2. The Seraphims stood vpon it euery one had sixe wings with twaine he couered his face and with twaine he couered his feete and with twaine he did flie HAuing testified that God had appeared vnto him full of maiestie and glorie he addes that the Angels were about him which he calles Seraphims in regard of their feruencie Now although the etymologie of this word is well enough knowne yet diuers reasons are brought on both sides Some affirme they are called Seraphims because they burne with the loue of God others because they are swift as fire others because of their brightnes Howsoeuer it be the incomprehensible maiestie of God is set forth vnto vs in this description as by the sunne beames to the end in them we might learne to consider and adore so admirable and excellent a glorie Many thinke there were two Seraphims Exod. 25. euen as there were two Cherubims which compassed the Arke I willingly receiue this opinion and yet I dare not affirme any thing where the scripture is silent Now in regard it is an vsuall thing in the scripture to appropriate the descriptions which are made of God to the signes the vse whereof was ordinarie and the knowledge thereof familiar among the faithfull it may be the Prophet saw such a figure In the meane while I so continue to hold this as a probable coniecture that yet notwithstanding I hinder not any to receiue a contrarie interpretation if any can bring better warrant for Daniel saw thousands of Angels and not two only Dan. 7.10 Six wings This figure is not without reason For these wings thus composed conteined some mysterie which the Lord would not haue whollie hidden The two by which the Angels flie signifie nothing else but their readinesse and nimblenesse to execute the commandements of God And seeing the analogie of this thing is certaine and â—uident I hope those which are not contentious will easily agree thereunto The other two wherewith they couered their faces sufficientlie shew that the Angels themselues can not beare the brightnes of Gods maiestie yea that they are dazled with his looke euen as we are when we behold the sunne in his brightnes And if the Angels can not beare the maiestie of God how great shall the rashnes of men be if they striue to attaine thereunto Let vs learne then to enquire no further of God then is lawfull and expedient in such wise as our knowledge may soberly and modestly taste that which yet is very farre off from our capacitie Yet notwithstanding the Angels do not so couer their faces as that they should vtterly depriue themselues of any sight of God for they flie not at randon So we also may behold God but yet so farre foorth as the weakenes of our vnderstanding can endure There is a little more difficultie as touching the other two wings For some thinke they haue their feete couered lest they should touch the earth and so get some soile from thence as wee our selues and others haue been wont to doe For euen as in walking we gather dust filth so whilest we remaine vpon the earth we are infected as with touching some contagious thing Whence we may learne that the faithfull shall haue no acquaintance with the Angels vnlesse they flie aloft being no longer glued to the earth This is the exposition which some bring But I am rather of their opinion who thinke these wings had a coÌ„trarie vse to those which were aboue rehearsed for euen as they couered their faces with wings aboue lest they should be ouerwhelmed with the exceeding brightnes of God so had they wings beneath to couer themselues from our sight Now if it be so that wee can not behold so small beames of the brightnes of God which glimmereth in the Angels but we be by and by dazled how can we behold that most excellent and bright maiestie of God which is able to swallow vp aâ— our reason Let men learne then that they are farre remote from the perfect knowledge of God seeing they are vnable to attainâ— so farre as to the Angels This exposition I take to be the best and yet I reiect not the first Vers 3. And one cried to another and said Holy holy holy is the Lord of hosts the whole world is full of his glorie IT was necessarie all these things should be represented to the Prophet in a vision to the end that not only the people but euen Isay himselfe should be the more moued For there was no lesse neede in regard of him then of all the people seeing he was to susteine very hard and difficult assaults neither could he haue boldly denounced these things vnlesse he had been first confirmed The people also being â—dmonished by this vision how exceeding gâ—eat and fearefull the maiestie of God waâ— who pronounced this sentence against them should be terrified therewith in good earnest This God at whose only lookâ— the Angels themselues tremble and
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
afterward tends also heereunto Arme you Gird your selues But the Prophet incourageth himselfe with trust and confidence after he had made mention of Immanuel that is to say God who was to assist his people And by the selfesame meanes conceiued a new hope against the enemies who although they might seeme to haue obteined all their desires when they had spoiled the countrie yet should the Lord be conqueror and would maintaine his owne against the crueltie of their aduersaries And thus withdrawing his mind from the contemplation of this calamitie he turnes it to Christ and in beholding of him he so fortifies himselfe that he is bold to triumph ouer his enemies as if he had alreadie ouercome them We are to place the Prophet then as it were in the watch-tower from whence on the one side he beholds the discomfiture of the people and from the other the Assyrians conquering and ouerflowing in all pride Then being comforted by the sight and name of Christ he forgets all his afflictions as if he ailed nothing and being deliuered out of all miserie he turnes himselfe against the enemies which God should destroy soone after And this we ought diligentlie to obserue that hauing now to wrastle against the same temptations in these afflictions which the Church induret◠and with the burthen wherof she is almost ouerwhelmed that we forthwith cast our eies vpon Christ by beholding of whom we may triumph ouer Satan and all sorts of enemies Quest O yee peoples Wherefore makes he mention of peoples seeing the Assyrian only should destroy the land of Iudea Ans I answere that the Armie of the Assyrian was composed of diuers nations for he had subiected the Chaldeans together with many others and therefore this Monarchie comprehended diuers countries notwithstanding he hath also an eye to the Israelites Syrians and Egyptians and to all other enemies whomsoeuer which had set themselues against the Church of God Neither speakes he of one plague wherewith the Church was afflicted only but of the perpetuall combates which the chosen people should susteine from time to time For the better vnderstanding whereof we must ioyne the verse following where in the latter end it is added The ground of comforting our selues in the daies of trial Prou. 21.30 because the Lord is with vs. For behold the foundation of our deliuerance to wit God with vs. Let men conspire let them plot consult and determine all shall be in vaine because there is no counsell against the Lord. Let vs begin then at this foundation if we meane to be strong in deede But we are to examin whether it be lawfull for all to reioyce on this maner the wicked bragge in deed that God is with them neither make they any bones to triumph and glorie in his name and yet is their glorie vaine and to no purpose As touching the fathfull their valiant mind is grounded vpon the word of God and proceeds from a true faith liuely ingrauen in our hearts by meanes whereof we dare boldly triumph ouer all our aduersaries As also S. Paul teacheth who incourageth all the faithfull by this doctrine If God be with vs who shall be against vs Rom. 8.30 Let vs then in the first place looke that we haue the Lord with vs which can not be done but we must imbrace the promises by faith which if we haue then shall not our reioycing be in vaine Whereas he speakes to a nation so farre off to which this voyce could not reach the reason thereof is euident enough to wit that the faithfull might know the efficacie of the word and might vnderstand that the Assyrians with all their preparations should be gouerned by it although they were very farre remote as if he should say It is true that you despise God but he can easily keepe you back a farre off and beate downe all your rage Gird you c. The repetition is not superfluous for it is much more hard to looke for the succor of God againe after we haue once been deliuered then to imbrace the promise of one only deliuerance And further although the first assaults of the enemies do not much astonish vs yet notwithstanding whē we see them obstinate in their malice their hardnes of heart weakens vs of the which we haue dayly experience For if any danger presents it selfe we can looke for succor from God for a brunt but if we fall thereinto the second time we quaile and such is our wofull vnthankfulnes that we can hardlie be brought to beleeue that God will assist vs once more So then we are out of heart if happely we fall into dāger oft times thinking surely that God will be wearie at the last if he do vs good and succor vs euery day We must not content our selues to haue put our confidence in God for once or twice but we must hold out for euer as it is in Chap. 26.4 Isaiah therefore would preuent this weakenes of men that when we haue been assailed once or twice by enemies well prouided and furnished yet notwithstanding to remaine couragious and inuincible still And if it fall out that being once circumuented they yet double their forces neuer ceassing to weary vs yet let vs not therefore wax faint or out of heart because God is able to destroy and cut them off to day and to morrow euen as oft as they imagin our ouerthrow And in this place also we are aduertised of our estate condition to the end we might learne to be alwaies vpon our watch and readie to susteine new assaults and not to thinke we are therefore discharged when we haue resisted once 1. Pet. 5.8 because Satan is neuer idle but is euer busie in his charge not ceassing day nor night to procure our ruin He solicits and stirres vp his souldiers and sets them on fire with new lusts But albeit we must of necessitie enter into the combat often yet let vs be assured to obteine the victorie Let vs fight then with cheerefulnes and keepe our standing firme in the battell Vers 10. Take counsell together yet it shall be brought to nought pronounce a decree yet it shall not stand for God is with vs. * Hebr. Immanuel HAuing spoken of the force of the enemies he comes now to their counsels as if he should say Howsoeuer the enemies are mightie not only in weapons and strength but also in counsell and wisdome yet shall they lose all their labour This aduertisement therefore was very necessarie For it often happens that we contemne our enemies how mightie or well armed soeuer they be because they want counsell and are rather caried with blind furie then led by reason he aduertiseth therefore that all the craft and subtilties whereby the enemies shall indeuor to snare the people of God shall in the end turne all into smoke and therefore that they shall bring nothing to passe although they haue all meanes readie and that nothing be wanting in
would take them away and peck at him with their billes or else they would indeuour to driue him away by hissings and shrill cryings But this Tyrant boasts that there was no bodie durst so much as open his mouth against him and that by meanes thereof he conquered all kingdomes without any great adoe and therefore he attributes all these things to his wisdome acknowledging no prouidence of God at all Now the Prophet hath set forth these brags of set purpose and that euen by the mouth of the Tyrant himselfe to the end he might shew that these boastings of his were so many bellowes as it were to kindle the wrath of God For if such a proud caytiue were not to be borne with among men how much lesse can the Lord suffer or endure such an one Vers 15. Shall the axe boast it selfe against him that heweth therewith or shall the saw exalt it selfe against him that moueth it as if the rod should lift vp it selfe against him that taketh it vp or the staffe should exalt it selfe as if it were no wood HEre the Lord doth more apparantlie deride the follie of this outragious Assyrian by which hee promiseth vnto himselfe mountaines and wonders For saith the Lord it is all one as if the axe or hammer should despise the hand that holds it and should brag of their nimblenes whereas it appeares well enough that these are but dead instruments without any proper mouing But before wee further expound the sentence at large I will touch something brieflie as concerning the Prophets words The second member of the verse is somewhat obscure True it is that the sentence is plaine but there is some ambiguitie in the maner of speech which also causeth great diuersitie among the expositors All things being well weyed then me thinks the sense which I haue giuen sorts best with the text What Were it not a monstrous spectacle if the staffe should exalt it selfe against him that takes it vp as if it vvere no vvood For the particle â—â—th often signifies as much as Against and the Copulatiue Vau is also often superfluous And thus we shall haue a cleare exposition and such a one as agrees with the Prophets meaning Heretofore he reproched the king of Ashur because he attributed the victories which he obteined to his counsels and forces but now he saith that herein this Tyrant exalted himselfe against God neither more nor lesse then if the axe despising the hand that ruled it should appropriate the praise due to the workeman vnto it selfe or that a staffe should rise vp against him that handleth it as if it were some other thing then wood which yet is dead and without strength Whence wee may know that men exalt themselues against God when they attribute vnto themselues more then is meete and that they war not so much with men like themselues as with the Lord himselfe Let vs then reiect these proud speeches so full of blasphemies as I haue done this by my power I haue directed this by my wisedome I haue brought such a thing to passe by my industrie For the Lord is a iealovs God Exod. 20.5 and cannot abide to giue his glory to another Isaiah 42.8 Now let vs obserue these comparisons whereby he likeneth men to instruments But first of all we must not referre this to the prouidence of God in general by which all creatures are ordered and gouerned as some doe who confesse indeede that all are moued of God because they can neither will nor chuse but they adde that euery creature is moued according to his naturall instinct as the Sun the Moone the heauens and such like things Thus they imagine that man is carried hither and thither by his owne will and free choice because God doth nothing else but continue the power which hee gaue at the beginning Now their errour tends hereunto that the frame of the whole world is indeed sustained by the hand of God yet so that it is not needful the particular mouings shold be ordered by his prouidence And thus they attribute vnto God the office to send raine and faire weather in as much as hee is the creator of nature and yet neuerthelesse that God commands nothing but the raine is ingendred of the vapors and faire weather proceedes from some other naturall causes Now this confused gouernement which they leaue vnto God is scarcely the one thousand part of the dominion which he attributes to himselfe Isaiah therefore rightly establisheth him as president ouer all actions so as hee disposeth of men according as it pleaseth him best no lesse then if they were rods in his hand He bowes their counsels ordereth their enterprises and moderates their actions to the end wee might know that all things depend vpon his prouidence and not vpon the appetite of the wicked Obiect Yet they reply that there is no reason wherefore men should bee thus called axes and swords and that in the meane while their will iudgement and whatsoeuer else that distinguisheth them from beasts should be taken away from them so as of men we should make trunkes of wood or stones Ans But the answer is ready for although God compares men to stones it followes not therupon that they should be altogether like them For that which is like is not the same but agrees in some point For although a staffe cannot moue it selfe hither and thither yet notwithstanding is fit to giue blowes so the wicked haue something in nature and yet can they turne themselues neither one way nor other further then they be still guided by the prouidence and secret counsell of God Thus this fitting or agreement of things hindereth not that the whole action should not be attributed to God onely But it is very farre from the purpose that some doe heere moue that question touching the will of man For although God be said to hold the counsels of men in his hand and turnes their enterprises and executions to what end it pleaseth him doth it therefore follow that they consult not or cease to deuise this or that For wee must not here imagine any constrained will as if God drew men whether they would or no but hee rules all their mouings by a wonderfull and an incomprehensible manner yet so as their owne will remaines vnto them still Now Isaiah teacheth chiefly in this place that all the indeuours of men are vaine if the Lord giue not an issue vnto them and therefore that the King of Ashur could haue done nothing what enterprise soeuer hee had taken in hand if God had not giuen him his victories In regard whereof hee hath no cause to attribute the praise of those things to himselfe which hee obtained not but by the meanes of God And this is it which hee confirmes by another similitude when hee saith that the lifting vp of the staffe comes not from the nature of wood but from the will of him which handleth it Vers 16. Therefore shall
the Lord God of hostes send among his fat men leannes and vnder his glory shall he kindle a burning like the burning of fire HE goes on still with the former doctrine signifying that God will shew the Assyrian how hee hath lifted vp himselfe too too much and that hee will bring that his arrogancy downe to the ground wherein he foolishly pleased himselfe For in as much as hee put his trust in his forces and in the multitude of his munition Isaiah declares that God will take all this away from him and this vnder the similitude of fat and leane For by this word fat hee signifies as well riches as strength of warre and by the word leane the want and neede of these things wherein the Assyrian trusted too much as if he should say The Lord will cause all the fat and well fed things of the Assyrian to waxe leane It is no new thing to compare prosperitie vnto fatnesse for euen as horses that are ouermuch pampered become proud so as they are readie to cast their rider or wince and fling with their heeles if any offer to come neere them so abundance makes men become wild and cruell insomuch that a man cannot master them but by bringing downe their flesh The other similitude is yet more proper to wit that the fire shall be kindled vnder his glorie for his meaning is that by how much the more his felicitie increased the hotter should the flame bee which should consume it And therein also he shewes that the Assyrian shall be vtterly brought to nothing euen as if one should plucke vp a tree by the rootes or should race an house to the very foundation For if a man should onely loppe off the branches of a tree it would easilie bring forth other branches or if the roofe of an house were onely burned all the other parts would remaine safe and sound He leaueth nothing then to the Assyrian but affirmes that hee shall be vtterly consumed By this word As or like which imports a similitude hee fitly shewes that the flame shall bee such that it shall consume all the glorie of the Assyrian Vers 17. And the light of Israel shall be in fire and his holy one shall be as a flame the which shall burne and consume his briars and thornes all in one day HE makes an elegant allusion to this burning wherewith he had threatned the Assyrians For there are two things in fire to wit light and heate and as God consumeth his enemies by his heate so he also inlighteneth his faithfull ones with his light Now it is well enough knowne that God is sometime called deuouring fire in one place Deut. 4.24 Heb. 12.29 Chap. 60.20 Mich. 7.8 and light in an other as Psal 36.9 in diuers respects because the power which he sheweth towards the faithfull is not like vnto that which he manifests against the vnfaithfull In a word he so threatens the Assyrians with destruction that therewithall he comforts the faithfull and that two waies first because they shall see that God will be reuenged vpon the iniuries done vnto them in the second place being gladded with his light they shall receiue new strength and life He plaineâ—y without any figure sheweth what this light is when he addeth his holy one so as there needs no long exposition to wit that he wil defend and keepe this people whom he hath elect and chosen to himselfe as his owne from amongst other nations He saith then that the fauor of God which shines vpon Israel shall be as a fire to deuoure the enemies at the last In a day that is to say it shall burne with a sudden fire For he signifies a fearefull and vnaccustomed burning which we commonlie see to befall the wicked euen then when they thinke themselues safest and furthest off from danger To concude he shewes that all the forces which they shall oppose shall be as Tow which being once set on fire shall quicklie come to nothing Vers 18. And the glorie of his forrest shall come to an end with his fruitfull territorie from the soule to the flesh and shall be broken as the breaking of a standard HE continueth still the same similitude of burning and declareth that the fire shall as well consume the high things as the low and shall leaue nothing found for it may fall out that the fire will seaze vpon the top of a place and in the meane while it shall leaue the botome vntouched The word Carmel which is put here is not a proper name as I thinke but is rather to be taken for a fat and fruitfull territorie and there would also be some absurditie in it to say that Mount Carmel was in the land of Assyria The sense therefore is that not only the ruin of the forrests of Assyria drawes neere but also that the graine or corne shall be consumed by the same fire because it shall not only run vpon the vpper parts of the land but shall pearce downe euen into the bottoms He addes also another similitude taken from man Euen as a man is composed of body and soule so also his diseases shall seaze vpon him one by one till euery part be smitten For it often falles out that the body will be sick and impotent and the spirit will be sound and so on the contrarie but when both together are smitten it is very dangerous By this similitude then he threatens that nothing shall remaine in good plight to the Assyrians who are now destinate to destruction because they shall perish both soule and flesh not that mens soules are mortall but because God will openly shew his vengeance vpon them Surely this is very terrible for the end of corrections are that the soule might be saued although the bodie should perish 1. Cor. 5.5 but when the spirit also is destroied with the dodie can we imagine any thing more miserable For the flame onelie toucheth the faithfull but consumes them not as it doth the vnfaithfull in whom it findes nothing but fewell fit for the fire As the breaking of a standard There are here a meeting together in the Hebrew words which cannot be expressed in another language But it is the same thing which he hath set before vs in his other similies to wit an extreame discomfiture for when the standard is beaten downe the whole armie is put to flight For when ensignes are taken then there is the greater bloodshed As when the Historiographers mention any great slaughter they say that the standards are taken Now the Prophet threatens not the Assyrians thus in fauour towards them that they being admonished might profit thereby and be touched with true repentance but it was to comfort the faithfull to the end they should not thinke the Assyrian should escape vnpunished when he had exercised his cruelties against the people of God as also lest they should imagine that the Lord had forgotten his promise or that he was not able to bring
Medes Zocdians Bactrians and other Easterne people Shinar or Ethiopia is comprehended in Chaldea By Hamath some vnderstand Cilicia and other neighbour regions about Mount Taurus Vnder this word of the Iles the Iewes vnderstand all the regions which are beyond the sea For according to their opinion Greece Italie and Spaine are Iles because the sea is betweene them and others We see then that the Prophet speakes not onely heere of the deliuerance which was vnder Zorobabel but the aimes at a further marke for the Iewes were not then carried into Egypt neither into Ethiopia nor yet into any other regions This cannot be vnderstood then of the deliuerance out of Babylon but ought to be referred to the kingdome of Christ vnder which this deliuerance hath been and is accomplished by the preaching of the Gospell Moreouer we must obserue that this which is heere mentioned is a speciall worke of God and not of men because hee saith that the Lord shall stretch out his hand heerein attributing that to the diuine power of the Lord which men cannot accomplish by all their strength We are also to note that from the consideration of the benefits which the Lord hath done for vs in times past wee ought to be the better confirmed in hope for the time to come so as when we call to minde the deliuerance out of Egypt and out of Babylon Former deliuerances should incourage vs to hope for the like in time to come 2. Cor. 1.10 wee may boldly conclude that the Lord is as mightie now as he was then and that he will no lesse assist vs at this day euen in setting vp the Church againe in her primitiue beautie and glory He can performe the same thing the third the fourth yea many times which hee hath done once or twice Whereas the Prophet calles those whom God deliuers a remnant let vs learne not to affect a great multitude Multitudes not to be affected vnlâ—sse truth and righteousnesse doe also flourish but let vs content our selues with our small number and not bee abashed although we be but a few For if so be the truth and righteousnes of God florish amongst vs we shall hâ—ue true and ample occasion giuen vs to rest therein securely Vers 12. He shall set vp a signe to the nations and assemble the dispersed of Israel and gather the scattered of Iudah from the foure corners of the world THis verse containes nothing in it but the explication of the former Now this maner of speech is taken from a similitude the sense whereof notwithstanding may be double to wit either that the Lord in making this signe will amaze the enemies in such wise as they shall not dare to stop the passages against the people which shall returne or rather that hee will set vp a signe to the poore banished to the end they should make no difficultie to take their iournie home againe Besides the vse of this doctrine hath its force amongst vs euen at this day for looke how the standard is lifted vp in the Campe to assemble euerie one to his colours and to hold himselfe in battel aray so also is the standard now set vp before vs to the end all of vs should gather our selues together thereunto that is to say The Gospell which the Lord hath lifted vp amongst the Gentiles and in the which Iesus Christ is preached vnto vs. From hence let vs obserue that we cannot be gathered vnto the Lord vnlesse wee come vnder this ensigne and bee vnited vnto him by faith For he will not acknowledge vs for any of his sheep if we be not gathered in from our scattering and that all of vs doe assemble our selues vnder this banner as himselfe also saith My sheepe heare my voyce and they follow me Iohn 10.27 There is a repetition in the word To gather for he shewes how effectuall the calling of God shall bee because he will set his people in their former estate euen as soone as he shall be pleased to make but a signe onely The word scattering is collectiue and vnder it he comprehends the Iewes scattered here and there It seemes also that he alludes as hee often doth in other places to one selfe same text of Moses where the Lord promiseth to gather together his people when they shall be scattered to the vtmost parts of the world yea euen into the foure corners of the earth Deut. 30.4 Now this was fulfilled vnder the leading and gouernment of Christ at this day therefore ought wee to hope that by the meanes of this good Captaine the poore and desolate Church shall bee restored For otherwise there is little hope that this small remnant shall bee gathered together vnlesse the elect doe bend their eyes toward this ensigne We ought often therefore to call these promises to minde to the end wee being vnderpropped by them may bee more and more established and confirmed Vers 13. The hatred also of Ephraim shall depart and the aduersaries of Iudah shall be cut off Ephraim shall not enuie Iudah neither shall Iudah vexe Ephraim HEere hee promiseth that there shall bee such great tranquillitie in the Church that the Israelites and the Iewes shall not waste themselues any more by ciuill dissensions neither yet bee molested in any sort by their enemies also that they shall not bee subiect to hatred nor enuie as they were before Not as if there should no wicked ones at all be found still among them but that the Lord will roote them out at the last Yet we are especially to obserue that which he addes touching the pacifications of ciuill hatreds and dissensions to wit that the children of Abraham shall no more molest one another but shall be at vnitie in one religion and in the true feare of God For it was an odious and detestable spectacle to see them so long time sworne enemies one to another Enuie the fountaine of dissensions It is not for nought that he shewes the fountaine of dissensions to wit enuie which was the cause why the successours of Abraham did rent one another when the Tribes of Iudah and Ephraim stroue amongst themselues for the excellencie This cursed fire brand enuie hath kindled all the warres in the world when as no man will humble himselfe nor part with the least iot of his right In a word the Lord promiseth heere both an outward and an inward peace which is an excellent and desireable benefit aboue all things But some will say that this was neuer yet accomplished Obiect and that we haue rather seene the contrarie come to passe For as soone as the Gospell beganne to be published diuers wars tumults and horrible persecutions followed thereupon all the world almost was in an vprore and shaken and since I pray you what peace hath the Church had within it Satan by sowing of his cockle and cursed seede hath stirred vp horrible troubles euen amongst Christians themselues so as the Church hath had none more
dangerous nor deadly enemies then those that haue been nourished and maintained in her owne lappe I answere Ans that the Prophet heere comprehends the whole Kingdome of Iesus Christ and not one age or generation For in this life wee doe but onely taste the first fruits as it were of this Kingdome Moreouer although the Church be vexed with enemies as well strangers as domesticall yet euen in the midst of them God ceaseth not to preserue and maintaine it and thus in the end ouerturnes all his enemies Also this prophecie properly appertaines to the true and lawfull children of Abraham whom the Lord daily purgeth by afflictions and banishments causing them by this meanes to forget all ambition and enuie for we shall not vsually find desire of vaine glorie amongst them who haue been meekened and instructed in the schoole of Christ Thus then that which Isaiah heere promiseth hath alreadie beene fulfilled in some part and is accomplished euery day But we must goe on still in these exercises and haue fightings daily as well within as without vntill wee obtaine that eternall peace which wee shâ—ll inioy heereafter with all felicitie in the Kingdome of God Vers 14. But they shall flee vpon the shoulders of the Philistims toward the west they shall spoile them of the East together Edom and Moab shall be the stretching out of their hands and the children of Ammon in their obedience HIs meaning is that the Lord will also assist his people by another means to wit that he will triumph ouer his enemies subdue them vnder his power For as he hath hitherto spoken of the safetie of the Church so now also he declares that shee shall obtaine victorie ouer her enemies Now hee makes mention of the nations against whom the Iewes had continuall warres the Philistims assailed and molested them on the one side on the other side they had the Ammonites and Moabites by whom they were conioyned both by consanguinitie and neighbourhood And on the other side were the Idumeans who were not withheld by any neerenesse of kinred whatsoeuer Gen. 36.1.8.9 from being the sworne enemies of the Iewes they came of Esau the brother of Iacob the remembrance whereof ought to haue turned them from all hatred and rancour The Church ouercomes by suffering And therefore the Lord promiseth to his Church that although she should haue enemies that yet notwithstanding by suffering vnder them shee shall conquer and bring them vnder in the end The stretching forth of the hands signifies the domination which the Church shall obtaine ouer her enemies for ordinarily the hand signifies power and the Hebrues vse the phrase To stretch out the hand to subdue this or that So as it is said in the Psalme I will set his hand in the sea and his right hand in the floods Psal 89.26 To stretch out the hand then signifies power to rule and gouerne and contrariwise he also addes the obedience which the enemies shall yeeld vnto her The Iewes who dreame of an earthlie kingdome and Messiah interpret all these things carnallie and draw them to I wot not what outward power whereas they should rather be esteemed according to the state and condition of Christes kingdome True it is that the effect of this prophesie was seene to be fulfilled in some part when the Lord brought back the Iewes from captiuitie at which time he raised them vp into a good estate in despite of all their neigbour enemies but the faithfull were to expect a more excellent victorie which in the end they obteined by the preaching of the Gospel For albeit we must fight continuallie vnder the crosse yet we ouercome our enemies notwithstanding first when being deliuered from vnder the tyrannie of the diuell vnbeleeuers we are called and maintained in freedome by Iesus Christ that the flesh with all his lusts may be brought vnder secondly when by meanes hereof we liue to him Luk. 21.19 and possesse our soules in patience quietly with a meeke spirit bearing whatsoeuer befalles vs. We also heape coles of fire vpon the heads of our enemies Rom. 12.20 and by this meanes likewise we obteine victorie ouer them and ouer all their iniuries and reproches vnder which it seemes we are subiect Vers 15. The Lord also shall vtterlie destroy the tongue of the Egyptian sea and with his mightie wind shall lift vp his hand ouer the riuer and shall smite him in his seauen streames and cause men to walke therein with shooes He meanes nothing else in this verse but to shew that the Lord by his admirable power will open a way vnto his people which seemed to be shut vp before Now he speakes by a figure for one side of the sea is called a tongue because when the sea enters vpoÌ„ both lands and occupies one part it seemes like a tongue thrust out He speakes of the Egyptian sea then yea of Egypt it selfe which he yet more plainly declares hereafter But he principallie names the sea and the riuers because these be fortresses of the regions and the closings in of all passages Vpon the riuer No doubt but he meanes the riuer Nilus which watereth and compasseth all Egypt in many places by meanes whereof they might haue shut vp the passage before the people returning into Iudea I doubt not but the word Ruach is here taken for wind although these words of the Lord be ioyned therewith for all the winds are the Lords seeing he gouernes and guides them as it pleaseth him and especiallie a vehement whirlewind raised vp miraculouslie is so taken when this word is vsed Now he alludes to the first deliuerance of the Church wheÌ„ it was brought out of Egypt For wheÌ„ it pleased God to giue them passage he dried vp the sea by the violence and force of the winds Exod. 14.21 I grant that God needed not the help of winds because he was able to haue done it of himselfe but when he vseth ordinarie meanes first from thence wee learne that all creatures are readie to yeeld obedience vnto him And howsoeuer they haue their naturall course What we haue to learne from Gods working by ordinary meanes yet are they all in his hands so as he will turne their force and violence which way soeuer it shall please him For example when the wind ariseth it takes his beginning of a naturall cause all the winds also haue their seuerall proprieties the south wind is moyst the north wind cold and the effects which proceed from them are altogether alike for the south wind makes the bodies moist and the north wind dries them The Lord shewes by admirable miracles that he hath a superior power and an ouerruling hand farre aboue these naturall causes so as nature that is to say the disposition of things as prophane men haue imagined ouerrules not but he only Secondly he shewes that when he thinks good he changeth the nature and order of things to the end he may be acknowledged
hands of her enemies Hee iustly mockes then at their vaine and foolish confidence in regard that being puffed vp with their intollerable pride they thought themselues inuincible and out of all danger But it seemes contrarie to the modestie of the faithfull to mocke at the miserie of others a man would thinke they should rather haue compassion on them To scorne the wicked is not against modestie when our zeale is ordered therein accoâ—ding to the equity of Gods iudgements Psal 2.4 But this is not against modâ—stie when our zeale is ordered according to the equitie of Gods iudgement for by humane affection we may bewaile the miserie of those who perish through their owne folly and yet theâ—ewithall despise their pride and furie And euen as the Lord exalts himself against them scorning their beastlinesse so also hee doth in this place command vs which loue and desiâ—e his glory to contemne them not after a proud and insulting maner but as magnifying and extolling his goodnesse and power By this example then it is lawfull for vs to scoffe at Gods enemies when they are ouerthrowne and abased as at Antichrist whose power wee daily see to decay by little and little The word Madheuah which is put in the end of the verse may be translated gilt or of gold but because this word is conioyned with tyrant or exactor it is very like the Prophet speakes of the couetousnesse and insatiable desire of gold which the Babylonians thirsted after For it often comes to passe that how much the more great Empires Commonwealths and nations haue of riches so much the more doe they burne with lust of increasing and hauing Vers 5. The Lord hath broken the rod of the wicked and the scepter of the rulers 6. Which smote the people in anger with a continuall plague and ruled the Nations in wrath if any were persecuted he did not let HE now answers to the former interrogation and would not that the faithfull should any way doubt of the euent thereof but rather that they should stand astonied at such admirable workes of God For the interrogation serued to awaken vp their mindeâ— to the greater attention It is as much then as if he should haue said It came not to passe by chance or by any blinde passion of fortune that you were not still oppressed vnder a continuall bondage but you are wholly to attribute it to the prouidence of God who brake so sore a yoke of seruitude from off your neckes Now the wicked are at their wits end when they see such workes and stand amazed because they see not the reason of them but the faithfull know that this ought to bee attributed vnto God Let vs learne then to admire the workes of the Lord and let vs bee stricken with such an astonishment that we may acknowledge him to bee the author of them and let vs not in any wise passe lightly ouer the least of them Gods worâ—â— ought diligently to bee obserued but especially in the redemption of his Church but especially then when he manifâ—sts his power in the redemption of his Chuâ—ch when by his admirable strength he redeemes any one of vs from vnder the seruitude of the diuell the tyranny of Antichrist and from eternall death For these are no common workes and therefore wee may not in any sort attribute the same to the power of man or to any other causes whatsoeuer Hee ioynes the scepter of the rulers to the staffe of the wicked shewing by this repetition that an vniust tyranny cannot be established by a power imperial in any sort whatsoeuer Then by and by after he more cleerly shewes that the Monarchy of the Babylonians shall be abolished because it was vniust and tyrannicall and saith that the people were smitten with an incurable wound and extremely afflicted because they ouerflowed in all excessiue dissolutions By this we are admonished that howsoeuer God may seeme to winke at the tyranny of the wicked for a time yet that he will spare them neuer the more for all that in the latter end for they shall be destroyed euen as we know Babylon was because the Lord is iust and continues alwayes like himselfe Vers 7. The whole world is at rest and is quiet they sing for ioy 8. Also the firre trees reioyced of thee and the cedars of Lebanon saying since thou art laid downe no hewer came vp against vs. HEere he shewes how Tyrants are hatefull to all the world Tyrants hatefull to all the world for they are no sooner dead or destroyed but all leape for ioy shewing what affection they caried towards them which for feare before they dissembled Then shall you see men vtter forth their discontentments and hatreds and not men only discouer their ioy but euen the dumb creatures also as the Prophet addes afterwards speaking of the firre trees and cedars by way of amplification for as all things are ouerturned and peruerted by tyranny so also it being abolished it seemes all things are put into their perfect estate againe Now to the end the speech might haue the greater vehemencie he addes a figure called Prosopopeia by which he brings in trees speaking and reioycing that they shall stand quietlie now this tyrant is dead So then the Prophets drift is to shew that the heauenly Iudge can not indure tyrants alwayes to vsurp God will not alwayes suffer Tyrants to vsurp whom all the world detests hates Whence we may gather that albeit men be silent and dare not open their lips whilst tyrants beare sway yet the Lord notwithstanding heares their secret grones and complaints Let vs not wonder then if tyrants be cut off by such admirable meanes for it is necessarie that God who is priuie to all the outrages which they commit should fauour and assist the innocent Vers 9. Hell beneath is moued for thee to meete thee at thy comming raising vp the dead for thee euen all the princes of the earth and hath raised from their thrones all the kings of the nations EVen as before he attributed gladnes to Trees so now also by the same maner of speaking hee attributes speech to the dead For he brings them as it were out of their graues to the end they should deride the pride of this tyrant and all the words following are nothing else in a maner but most pleasant taunts and flouts For when great kings approch neere a place people tremble they go before and receiue them with great pomp and preperations so Isaiah faines that the dead shall goe before this tyrant who after his death shall descend into his sepulchre that they may do him homage but yet such as to him appertaineth Which is as much as if he should say His death shall not only be acceptable to the liuing but to the dead also so as they shal receiue him honorablie according to his deserts Vers 10. All they shall cry and say vnto thee Art thou become weake also as
it signifies that the Idolaters are not led with reasoÌ„ but rather by their natural appetites euen like vnto bruite beasts For as beasts iudge by touching smelling and seeing so also the Idolaters haue no better schoolemaster to instruct them than their owne carnall sense If any then conuince them by sound arguments that they doe ill a man shall gaine nothing from them And howsoeuer they sometimes haue experience that all their labour in vexing themselues after their maner is but lost yet will they not therefore giue ouer but forge new meanes and will bring in seruices of their owne inâ—ention which they would faine haue God to approue of If they haue good successe that they attribute to their superstitions and so waxe the more obduarate and if matters succeed ill they reiect their inuentions condemne their new deuised worship and blame their gods To be short they depend whollie vpon euents Idolaters depend altogâ—ther vpon euents iudging of nothing neither by reason nor by the word of God Therefore they are newfangled euermore according as experience leades them But it seemes the Prophet passeth yet further to wit that the Moabites shall come to the Temple of Chamos when their follie shall be manifestlie discouered vnto all rather with shame and blushing then of any mature deliberation Vers 13. This is the word that the Lord hath spoken against Moab since that time THis short sentence is the confirmation of the prophesie for his meaning is that he hath euen pronounced the very decree of God himselfe and hath vttered nothing but the Lords message Thus putting off as it were the person of man he brings in God speaking in this manner Vers 14. And now the Lord hath spoken saying In three yeeres as the yeeâ—â—s of an hireling and the glorie of Moab shal be contemned in all the great multitude and the remnant shall be very small and feeble THree yeeres The time is not only prefixed for the certaintie but also to the end the faithfull might not languish in waiting any longer Now he alludes to the agreements and couenants of men wherein they haue been wont to set downe a certaine day which they must not breake This is speciallie done in mercenarie businesses which similitude is often vsed in the scriptures Iob. 7.1.2 14.6 Chap. 21.16 because the hireling waits with exceeding desire for the appointed day wherein he is to receiue his wages For they groane as it were vnder the burthen and beare their ordinarie labors vnwillinglie Thus God saith he will assigne a certain day vnto the Moabites which they shall not escape but all their puissance shall therein be brought to nothing He speakes expreslie of the multitude because they were a great people and therefore bragged of it as if they had been inuincible Where he ads that the remnant shall be feeble he meanes there shall be such a change that there shall be great ods betweene their former and latter estate because nothing shall be seene but a wofull and hidious spectacle in those that remaine THE XVII CHAPTER Vers 1. The burden of Damascus Behold Damascus is taken away from being a Citie for it shall be a ruinous heape HE prophesieth against the kingdome of Syria and mentions the head Citie which was the regall seate of the Kingdome The reason why this burden is pronounced against Damascus Now it was requisite that this destruction should be described as well as the rest to the end the faithfull might assure themselues that God would assist them in time conuenient and would not alwaies suffer the wicked to molest them without ceassing For the king of Syria was confederate with the king of Israel against the king of Iudah as we haue seene before in the seuenth Chapter and because the Iewes were not strong enough to resist them being destitute of sufficient meanes they might also haue doubted of succor from God as if he had left them at sixe and seauen That he might therefore free them from this perplexitie he threatens destruction to this kingdome of Syria from whence they might well conclude that God fought for the defence of his people It is not knowen in what time Isaiah prophesied this neither as I haue touched heretofore doth he obserue the precise order of times when he threatens any nation with the chastisements which it deserued but as I coniecture he foretold this The time when this burden waâ— threatned when the two kings of Israel and Syria had inuaded Iudah hauing therewithall conspired the destruction of the Church For in as much as he ioines the Israelites and Syrians together he calles them both to the same iudgement to let them vnderstand that they had so profited by this wicked and cursed league that both of them should be inwrapped in one and the same destruction The Prophets meaning then is to comfort the faithfull of the tribe of Iudah because he especiallie had regard to them and not to the Israelites nor Syrians whose ruine he now foretels lest they should be left comfortlesse The particle demonstratiue Behold seales vp as it were the truth of this prophesie Whereas he only mentions Damascus in particular it followes not therefore that hee meant to exempt the other parts of the kingdome but this maner of speech is very vsuall in the Prophets namely to take a part for the whole so as vnder the ruin of the principall Citie Reasons why the Prophets threaten ruin to the chiefe Cities rather then to the inferior he comprehends that which should befall the whole Nation for what could the lesser Cities expect but confusion when the fortresse of the kingdome should be taken There is also another reason why the Prophets threaten the chiefe Cities directing their speech against them to wit because they were the seminaries of all wickednes from which as out of a fountaine it dispersed it selfe ouer the whole land Vers 2. The Cities of Aroer shall be forsaken they shall be for the flockes for they shall be there and none shall make them afraid Num. 32.34 Deut. 2. â—6 3.12 4.48 IT is vncertaine whether by Aroer here he meanes that Citie whereof mentioÌ„ is made elsewhere It should rather be the name of a Region or Country howsoeuer hee describes the forme of a Country laid waste for hee saith that the places where Cities were built should now be common pastures so as nothing should remaine but the lodges tents of sheepheards for if any inhabitants were left there they should driue their flocks to another place Vers 3. The munition also shall cease from Ephraim and the Kingdome from Damascus and the remnant of Aram shall bee as the glorie of the children of Israel saith the Lord of hostes HEe now shewes the cause why the Lord would cut off the Kingdome of Syria The Prophet Amos recites many Amos 1.3 But that which Isaiah mentions here was the principall to wit that they had drawne the
sepulchre as he that heweth out a sepulchre in an high place or that graueth an habitation for himselfe in a rocke THis Shebna caused a sepulchre to be built in Ierusalem as if there he must of necessitie alwaies liue and there bee buried also The Prophet therefore askes to what purpose he had prepared himselfe so rich and sumptuous a tombe in so high a place aboue others as those are wont to doe which meane to eternize their remembrance in this world Now hee seemes to taxe the ambition of a stranger and one vnknowne for desiring to be thus honourably buried out of his owne country and yet in the meane while complotted with the enemie to destroy Iudea What greater follie could be imagined then to erect a sepulchre in that land whose ruine and destruction he practised And thererefore hee addes Vers 17. Behold the Lord will carrie thee away with * Or a notable shaking a great captiuitie * Or thou shalt be wholly couered and will surely couer thee AS if he should say Thou shalt be driuen hence out of this place into a far Country where thou shalt die ignominiously It is better to translate the Hebrew word Gaber in the genitiue namely thou shalt be driuen hence with the casting out of a man Now because this word also signifies a valiant and strong man some expound Thou shalt bee driuen hence with a sure and strong shaking Others take it in the vocatiue O man as if he should say to Shebna by way of derision O glorious fellow that braggest so much of thy greatnesse it cannot be but thou takest thy selfe for some petty God! But the first reading fits best And yet the expositours consent not in this behalfe for besides mine exposition they haue brought an other to wit That men shall be carried away further off then the women But I rather thinke he alludes to Shebnaes pride who purposed to build so sumptuous a sepulchre that after his death hee might be thought some excellent and worthy personage As if hee should say Thou wilt bee taken for a noble man after thou art dead but I will ennoble thee after another manner I will carrie thee hence with a notable captiuitie into a farre Country where thou shalt bee strangely buried But first let vs note in this word Intertainer how much a double heart and a deceiuer is displeasing vnto God who aboue all things recommends simplicitie and plaine dealing vnto vs. Shebna was called the Prouost because the glorie of his prosperous estate did dazle his eyes in regard he was aduanced aboue others which often befalles them who being proud and puffed vp with their greatnesse feare no aduersitie at all as if they were exempt out of the common order of men But the Lord shewes vs that hee will be the Iudge of such fellowes We must also consider that Isaiah could not publish this prophecy without incurring gret ill wil especially in regard he directs it to a maÌ„ so proud in so high place Yet durst he not refuse this charge neither made hee any difficultie to tell this man his owne and to threaten him as God had bidden him As touching a sepulchre wee know that the care of burying the dead is not vtterly to be condemned A care ought to bâ— had touching ouâ— buâ—â—all and albeit to be depriued of buriall be a matter of no great consequence as one saith yet it is â—n honest thing to be interred neither ought it to be despised It was not the Prophets meaning then 〈◊〉 râ—proue Shebna for his care to be honestly â—â—â—ed but his ambition in making himselfe so sumptuous a tombe and hâ—rein he taxeth his desire and affectation of vaine glory There is yet one thing more to bee obserued in Shebna for in as much as he was minded to deliuer the Citie into the Assyrians hand by treason hee thought to raigne for euer hoping by that meanes to receiue the gouâ—rnement of the Kingdome of the enemies Shebnaes pâ—litike plot as a reward of his treacherie if they became the stronger and if it happened they had the repulâ—e he yet notwithstanding looked to continue in his dignitie and authority alwaies But this will be the better vnderstood by the words themselues What hast thou to doe here For he was a stranger borne I deny not but he might well haue obtained fellowship with the people of God Shebna a stranger and a trâ—â— or to God his Church yet in regard he was both a traitor and a stranger he had no part nor portion in this region nor Citie which God had spoecially assigned vnto his chosen The Prophet askes him then Whence art thou Thou art linked with the people of God neither by blood nor affinitie and yet thou wilt not onely raigne in this Country whilest thou liuest but thou art also plotting how to stablish thy seat here after thy death Thou wilt deliuer vs into the hands of the Assyrians and meanest to turne out the true Lords so as thy selfe which art but a stranger mindest to enioy this land in which thou hast not right to one pike of dust Ambiâ—ion 〈◊〉 thing exceeding odiouâ— vnto God Hence we may gather that this ambition is exceedingly odious vnto God when men are not content with the honours wherewith they were glutted whilâ—st they liued but they must build them perpetuall monuments of their name in the world when they are gone For they couer to bee exalted after their death and to liue againe as it were in the mouthes of men and albeit things by death are abolished yâ—t are they besotted notwithstanding with this foolish hope that their memorie shall indure for euer But the Lord auengeth himselfe of their pride and presumption causing that which they erected for a witnesse and remembrance of their glorie to turne to their dishonour and ignominie For their very name is so accursed that men can neither heare nor see any mention thereof but it is with detestation Nay it sometimes falles out that the Lord suffers them not to be buried in their tombes but sends them to the gallowes and to the rauens of which wee haue many examples in the histories Host 7.10 neither want we some spectacles hereof euen in our owne times But as often as I reade this place a like example vnto this comes to my mind and is the neerest in affinâ—tie to it of all others to wit of one Thomas Moore Thomas Moore Lord Chancellor of England and a sworn enemy of the Gospell who had such an office as this Shebna had For as it is well knowne he was Chancellor to the King of England he was a sworne enemie of the Gospell and persecuted the faithfull with fire and faggot This man also meant to get himselfe a name and to set vp a monument of his crueltie and impietie To which end he caused the praises of his vertues to be ingrauen in a faire sepulchre which was built
in most stately manner Then he sent his Epitaph which himselfe had made to Erasmus Erasmus to Basil to get it printed and withall sent him a palfrey for a present So couetous was he of glory that hee meant to taste the renowne and the praises in his life time which hee thought should haue lasted when hee was dead Amongst other praises this was the chiefest that he had been a great persecutor of the Lutherans Moore a great persecuter of the Lutherans that is to say of Gods children But what became of him He is first of all accused of treason then condemned and lastly beheaded and thus in stead of a tombe hee had a scaffold Would we desire a more manifest iudgement of God then these by which hee punisheth the pride of the wicked their insatiable desire of vaine glory their brags that are so full of blasphemies Truely wee ought no lesse to acknowledge and reuerence the admirable prouidence of God in this cruell enemy of his people then in Shebna of whom the Prophet heere speaketh This circumstance also that Shebna was a stranger is to be obserued for hence we may see that all tyrants and enemies of Gods children would with al their hearts roote out the right heires from off the earth themselues being but strangers that so they might raigne as Lords and Kings ouer the whole world How God is wont to meet with the proud enemies of his Church But the Lord in the end will chase them out and depriue them of all possession so as they shall not haue one foote of ground to be buried in An infinite number of such examples are extant euerie where in histories I grant it falles not out thus alwaies but such examples as the Lord sets before vs ought to draw our thoughts further off to the end we may consider of his iudgements against tyrants and infidels who when they thinke to exalt themselues to the highest estate of honour are made famous by some notable kinde of death that so their infamie may be admirable to posteritie He then opposeth as it were vnder hand that shame which was to follow to that glory of this sumptuous tombe which Shebna caused to be made Vers 18. Hee will surely roll and turne thee like a ball in a large Country there shalt thou die and there the chariots of thy glory shall be the shame of thy Lords house ISaiâ—h conrtinues the verie same speech still in which he derided the pride of Shebna who had been at such cost in building his sepulchre For this verse depends vpon the first member of the verse before going and as he said there the Lord shall carrie thee hence with a notable shaking so also he saith now he will cast thee as a bowle in a plaine place By this similitude his meaning is that nothing shall hinder the Lord to carry Shebna away into a farre Country how steadie soeuer he takes his strength to be And in as much as he had bin so carefull of his toombe and had appointed it out as if hee had been most certaine of the manner of his death Isaiah telles him that hee shall not die in Ierusalem but in a strange Countrie whither hee shall bee driuen By the word chariot hee comprehends all the glory and dignitie of Shebna as if hee should say This ignominie shall bee famous among strangers Thus the Lord scornes the furious pride of those which thinke onely of the world iudgeing of their happinesse according to the glory of things earthly and transitorie Hee also calles it the shame of thy Kings house either because he had polluted that holy place which was as the sanctuarie of God or else because Ezechias had been vnaduised in promoting him so highly And to the end the outward appearance of his dignitie might not obscure this prophecie Isaiah expresly noteth that the place which Shebna occupied augmenteth and makes his wickednesse the more detestable Princes must beware whoÌ„ they aduaÌ„ce And therefore Princes had neede to be carefull how they establish officers vnlesse they meane to make themselues and their houses matter of derision and scorne Vers 19. And I will driue thee from thy * Or estate station and out of thy dwelling will he destroy thee HE pronounceth no new thing here but concludes the former prophecie albeit hee will mention Shebna againe in the last verse but now hee comprehends that in a briefe summe which he had said heretofore Now Shebna thought nothing lesse then not to haue a sure abode in Ierusalem euen as if it had been vnpossible for him to be driuen theÌ„ce whatsoeuer had happened but the Lord telles him that he will thrust and driue him thence into a farre Country And thus is the Lord wont to ouerthrow the thoughts of the wicked who thinking to rest vpon their policies and subtile wits order the Common-wealth at their pleasures And I will c. The change of the person shewes that the Prophet speakes sometimes in the person of God and another while in his owne Vers 20. And in that day will I call my seruant Eliakim the sonne of Hilkiah Eliakim IT is not certainely knowne in what time Eliakim was put into Shebnaes place for in the 37. Chapter verse 2. we shall see that Eliakim was the steward of the Kings house at that time when Shebna was Chancellor Now it is hard to affirme certainly whether anie change happened during this time Yet it is most likely as I haue touched heretofore that Eliakim was deposed from his estate by the cunning dealing of this wicked Shebna whose incklings were then disclosed and punished when he made his triumphs and being banished Iudea he fled to the Assyrians and there receiued the reward of his treacherie Which vsually befalles those that are traiterous who when they are vnable to performe that which they haue promised become hatefull and odious to them whom they haue deceiued For as they haue been rash and bold in promising so is it of necessitie that they bee found false and perfidious The Iewes say that in the end he was quartered for his treason but this is not approued by any historie But to let that hang in suspence it is certaine notwithstanding that he was banished expulsed into a forren Country and there died shamefully and not in Ierusalem Now it is very likely that after his banishment Eliakim was placed in his roome I will call All Magistrates oâ—dained of God It is most certaine that all Pâ—inces and Magistrates are called by the Lord yea euen such as are heathen and vnbeleeuing for all power as Saint Paul saith is of God Rom. 13.1 But the Prophet speakes here of a particular vocation whereby the Lord manifests his goodnesse towards his people when he giues them such gouernours as this people might acknowledge that God himselfe meant to bee ruler ouer them by their ministerie Rulers ought to execute the charge which
Factors of Antwerpe who feare not to spend more then the richest Gentlemens substance can beare Now we are wont to aske questions when nothing can be answered but what we please which also is a signe of courage and boldnesse Vers 9. Ans The Lord of hostes hath decreed this to * Or profane staine the pride of all glory and to bring to contempt all them that be glorious in the earth The pride Or the haughtinesse A rare thing to finde an humble heart in an haughtie minde for we may reade it both waies because haughtinesse begets pride for it is very rare to finde humilitie of spirit in a haughtie minde Notwithstanding it is better to reade it pride which is enough of it selfe to prouoke God to take vengeance when men vnder pretence of their excellencie aduance themselues aboue measure To profane and dishonour are takn for one and the same thing because those who are exalted to honour seeme to bee as men consecrate and set apart conceiting I wot not what greatnesse of themselues as if they were now quite exempt out of the common ranke of men Note But God no sooner strips such of their dignity and brings them down but hee forthwith makes them vile and contemptible Let vs therefore learne from this place so to consider of Gods prouidence that we giue that praise to his infinite power which belongs vnto it for his so iust a gouernement So then albeit the iustice whereby it pleaseth God to moderate his actions alwaies appeares not vnto vs yet ought wee not therefore to separate his power from his iustice In the meane while for as much as the Scriptures plainely shew and often set before vs the end why God doth this or that we ought to bee wise in obseruing the causes of his works Now this inuention of Gods absolute power God absolute power which the Schoolemen haue forged is a most execrable blasphemie for it is all one as the dayes of a king to Dauid it is too friuolous for he takes it for the age of a man as the Psalmist shewes The age of a man saith he is often limited to threescore yeares and ten Psal 90.10 But why mentions he a king rather then some other man It is because Tyre had a king and therefore he counts the yeres by his life This serued much therefore to confirme the certentie of this prophesie for the Prophet could not know these things by any humane coniectures By the song of the harlot he vnder a fit similitude meanes merchandize not that merchandizing is to be condemned in it selfe for it is profitable and necessarie for a Common wealth but he taxeth the deceits and guile wherewith it aboundeth so as it may very well be compared to the art of harlotrie Vers 16. Take an harp and goe about the Citie thou harlot that hast been forgotten make sweet melodie sing mo song's that thou mayst be remembred HE compares Tyre to an harlot who hauing passed all her youth in whoredomes and filthines at last becomming old by reason whereof all forsake and despise her yet can she not forget her first gaine nor her wicked prancks but desires to reuiue and refresh her old spirits And that she may the better draw men out of all parts of the Citie vnto her she goes singing and playing vpon Instruments to delight her companions For such whores become mad as it were when they see themselues despised because of their age we see also that the Poet Horace flouts an harlot called Lydia for the fame cause Horace Lydia an harlot So Tyre being destroyed and as it were buried in obliuion shall againe pluck vp her courage vsing all her wits and deuises to recouer her first estate By the harp and the sweete melodie he vnderstands the deceits craft entisments and flatteries which are vsed in merchandise by which Merchants serue their turnes to inueigle men and to snare them in their nets In a word he shewes by what meanes the Cities which consist of merchandise become rich to wit by craftie and vnlawfull shifts For this cause it is that the Prophet saith Tyre shall tickle mens eares with her sweete melodie He further bids her to double her songs as if he should say adde deceit to deceit and flatterie to flatterie till thou hast drawne euery one vnto thee steale into mens minds againe and recouer thy first fame To be short euen as an old harlot deuiseth meanes how she may get into fauour againe with men by painting trimming and decking her selfe in fine apparrell also with musicall Instruments and loue-songs so Tyre shall rise and inrich her selfe againe by the same meanes wherewith she gat wealth before not that he counsels or giues Tyre licēce by these words to enrich her selfe this way but continues on his prophesie Vers 17. And at the end of seuentie yeares shall the Lord visit Tyrus * Or but. and she shall returne to her wages and shall commit fornication with all the kingdoms of the earth that are in the world ALthough Tyrus shall seeme to be vtterlie destroyed when God shall afflict her yet the Prophet shewes that she shall obteine mercie for after her calamities she shall be restored to her first glorie But it is rightlie said that such a restauration shall be brought to passe by the worke of the Lord for otherwise Tyre must of necessitie feele that which Malachie pronounceth against the Idumeans to wit that the Lord would ouerthrow and cast downe all that which they built and set vp Mala. 1.4 They had neuer recouered their first estate then vnlesse the Lord himselfe had been the author of it Now frō hence we may gather a very profitable doctrine to wit that albeit God be a iust seuere Iudge against the wicked yet he giues place to his mercie and is neuer so sharp in making the wound but he is as gentle in asswaging that smart of it and in the end takes it cleane away Now if he be such a one towards the godlesse reprobates what a one will he be to those whom he hath adopted in Christ Iesus for his children vpō whom he wil powre out his goodnes When Kingdomes then are restored when Cities are peopled afresh and that men recouer their liberties all comes to passe by the only prouidence of God who casts downe the highest things when it pleaseth him and on a sudden sets vp and plants that which he had cast downe That which followes to wit and she shall returne should be read But she shall returne for the meaning is that Tyrus shall not become the better nor the wiser by such a tedious chastisement but shall by and by returne to her old bias againe for in these words he taxeth her ingratitude We euery day behold such examples for there is almost no corner in the world in which the Lord hath not set the print of his iudgements Sometimes he giues those whom
also in an other place teacheth With such sacrifices God is pleased Heb. 13.10 For he neuer commanded men to offer sacrifices as if they benefit him no he needed them not but he only appointed them these exercises of pietie vnder the law now vnder the Gospell he commands vs to distribute something to our neighbours of that we possesse testifying that whatsoeuer wee employ for the reliefe of our brethren is to him a sacrifice of a sweete smell And it ought greatlie to kindle the loue of bountie and liberalitie in vs when we heare that our almes are so highlie commended and that our hands together with our gifts are consecrated vnto God THE XXIIII CHAPTER Vers 1. Behold the Lord maketh the earth emptie and he maketh it waste he turneth it vpside downe and scattereth the Inhabitants thereof THis prophesie as I take it is as it were the shutting vp of all those things which haue bin described froÌ„ the thirteenth Chapter vnto this wherein Isaiah hath not onely foretold the ruine of the Iewes and Israelites but also of the Moabites Assyrians Egyptians and others In a word he heere comprehends all in a short summe as if he had viewed all the neighbour countries that were knowne to the Iewes Some referre this to the Israelites others to the Iewes thinking the Prophet speakes of their destruction but seeing he makes mention of the world I can not be drawne to take this place in any other sense but that he now in a few words comprehends all that which he hath said of many particulars and those belonging to diuers times Whereas he in the next verse makes mention of the Priest it contradicts this that I say nothing at all although it might thereby seeme that these things should only appertaine vnto the people of God for albeit he speakes of all nations yet the Iewes alwaies deseruing to be preferred in the first place Isaiah was to regard them chieflie and principallie because it was theirs by right For he speakes of others accidentallie as you would say no maruell then if hauing touched them he mentions his owne people in a particular maner Others vnderstand this place of the whole world in generall yet so as they referre it to the last day which me thinks is too strict for the Prophet hauing threatned the Iewes and other nations in the end addes a consolation to wit that the Lord will once againe raise vp his Church making her to flourish more then euer it did now how can this agree to the last Iudgement By the word earth I thinke the Prophet meanes not the whole world but those regions which were well knowne to the Iewes as for example if we at this day should speake of things which happen in the world we should hardly passe beyond Europe much lesse should we thinke of that which is done in India because the parts on this side is our world as it were In the same Isaiah speakes of the earth and of the Inhabitants of the Countries adioyning which he and those to whom he spake knew To conclude we may limit this world whereof the Prophet speakes in this place within the confines or bounds of the Assyrians Egyptians Moabites and other nations as if he should say Hitherunto I haue spoken of diuers calamities which then were like to fall vpon many people and do yet threaten many others in particular but now behold the conclusion The Lord will spoile and ouerthrow the face of the earth with all the beautie of it Others expound the verb Bolkah he opens the earth that the enemies may the more easily enter into it but I had rather expound it He vncouers the earth because they vse to say The earth is couered or clothed all the while great multitudes of people inhabit it as also wheÌ„ it abounds with beasts and fruits contrarywise it is said to be vncouered and made bare when it hath lost her inhabitants for so she is stripped of her garment euen as if a man should be stripped out of his coates and other apparell Now this was to happen to the Assyrians Egyptians and other nations which he mentioned before as well as to the Iewes and therefore he wraps them vp altogether in one iudgement Vers 2. * Or and the pâ—iest shal be like the people c. 〈◊〉 And there shall be like people like priest and like seruant like master like maid like mistris like buyer like seller like lender like borower * Or the borower like the lender like giuer like taker to vsurie ANd there shall be like priest By these words he signifies an vtter ruine where all order gouernment and policie shall cease for whilest any Commonwealth flourisheth there is alwaies a certaine difference betweene the people and the priests well then he notes an horrible confusion Now vnder this word priest he puts the particular for the generall taking a part for the whole which is a thing very vsuall in the Scriptures although we may take the word Cohenim for those which are placed in any dignitie whatsoeuer because the Hebrues sometimes giue this name to Princes but speciallie to such as are of the blood Royall notwithstanding I willinglie receiue the figure Synecdoche before mentioned Now sithence the Prophet puts this confusion of estates among the catalogue of Gods curses shewing that when they be thus turned topsie turuie it proceeds from his fearefull indignation Good order in a Commonweâ—lth a singuler testimonie of Gods fauor we ought on the contrarie to gather how well-pleasing policie and the well ordering of all things is vnto God as also what a great fauour we receiue from him when such good order is preserued and continued amongst vs. For it being gone our life differs nothing from that of brute beasts Wee are therefore not onely to acknowledge it to be an heauie hand of God vpon vs but also to confesse our owne sinnes to be the cause Our sinnes the cause of all disorders in Commonwealths when hee confounds estates depriues vs of the word and of iudgement seates which being once put downe the comfort of our life therewithall is fallen to the ground We may also obserue hence that the Lord in executing his iudgements spares not mens persons of what calling soeuer they be What an holy calling was the priesthood which the Lord had consecrated to himselfe and adorned after a glorious manner How much did the people also glorie in it as if the continuance thereof had been vnchangeable and to haue indured for euer Yet notwithstanding euen this honourable order of men is wrapped in amongst the iudgements of God because he respects no persons Nay the more fauours wee haue receiued from him and the greater our aduancement is the more seuerely will hee correct vs if wee proue vnthankfull and abuse his benefits To this appertaines that which is here added touching masters and seruants buyers and sellers for wee know that these callings are lawfull and
them therefore it is that the Prophets are wont to mingle consolations after their denunciations of iudgements Seeing these things serued then to cheere vp the faithfull no doubt but they were speciallie directed to the Iewes among whom faith had her speciall residence in regard that it appeared in none but them But yet we are once againe to obserue these words after many dayes for this is added to exercise the faith of Gods children we often run headlong in our desires and would haue God accomplish his promises by and by we grudge that he delaies so long and wax so impatient that we can no longer indure But we must learne in humilitie to wait and looke long for the saluation and mercie of our God and not be discontented how long soeuer he deferre for certainly he will come and he will not tarrie But herewithall wee must note that God speakes not heere of all for as we haue seene in the 13. verse he was determined to saue but a few and this ought so much the more to whet our appetites to the end after we haue been long exercised vnder sundrie calamities we may meete the Lord that smites vs by vnfeined repentance Vers 23. Then the Moone shall be abashed and the Sunne ashamed when the Lord of hosts shall reigne in mount Zion and in Ierusalem and glorie shall be * Or euen in the presence of his c. before his ancient men MAny thinke that the Prophet vseth this vehemencie against the Iewes as if he said The Sunne Moone and Starres are ashamed of your incredulitie so that you are a detestation not to men only but euen to the insensible creatures but this seemes vtterlie wide frō the Prophets purpose I make no doubt but he continues on that consolation which he touched in the former verse as if he should say When the Lord shall visit his people and purge his Church he will establish such a glorious kingdome that it shal darken the light of the Sunne and Starres And this maner of speech is very vsuall among the Prophets we also haue seene it before in this prophesie Now Isaiah speakes not here alone of the head but also of the whole bodie of the Church when the Lord then shall settle his kingdome vpon mount Zion his glorie in the restauration of the people shall be so great that that which seemes bright and glorious in mens eies being compared with this shall be but darkenes And the better to expresse it he names the greatest lights in the firmament Some improperlie draw the verb To reigne to Gods vengeance for albeit God reignes when he iudgeth the world yet this maner of speech linked thus together God shall reigne in Mount Zion alwayes notes mercie and saluation For he speakes of the restauration of the Church whence we gather that these things are not accomplished but in Christ In mentioning of the Ancients he vseth a figure called Synecdoche a figure often vsed in scripture taking the chiefe part of the Church for the whole bodie and yet not without a speciall cause The ancient men Priests and gouerning Elders are heere taken then not only for the Priests but for those gouernors which haue the ouersight of maners and discipline to wit such as ought with wisdome and discretion to gouerne others And vnder these names he comprehends all the people not only because they represent the whole bodie the common people being hid as it were vnder the shadow of their wings but also that the faithfull might haue good hope of a future restoring otherwise it were to little purpose that a scattered multitude should be left like a crased bodie or a confused lump It is not without cause that the particle euen before his auncient men is added to the end the Iewes might know that Gods power should be glorious not that it can be comprehended with the eies of flesh but by faith for he so reignes that we effectuallie feele his strength in our weakenes And if we apprehend not this we shall neuer receiue any comfort In stead of glorie some reade gloriouslie others glorious I had rather take it in the substantiue although it be not much materiall as touching the sense For he shewes how great Gods glorie and magnificence should be when Christes kingdome shall be set vp all glorie then must be turned into darknes that his glorie alone may shine and surmount all things Whence it followes that God then inioyes that which belongs vnto him in the middest of vs and that honor which none ought to depriue him of when all creatures are brought within compasse and that he alone shines and is the light of our eyes THE XXV CHAPTER Vers 1. O Lord thou art my God I will exalt thee I will praise thy name for thou hast done wonderfull things according to the counsels of olde with a stable trueth HItherunto Isaiah hath prophecied of Gods iudgements which hung not ouer the head of one people alone but almost of the whole world Now it was impossible that the consideration of so many calamities which hee foresaw would fall vpon them should not worke great sorrow and trouble of mind in him For those that are of an vpright heart desire that all the world might bee saued And as they thirst after Gods glory so they cannot but loue all the works of his hands by how much the more then a man is possessed with the true feare of God the more neerely is hee touched to the quicke with the feeling of his iudgements In the meane while the wicked are besotted when he manifests the same and will not be moued for any terrours whatsoeuer the godly on the contrary quake at the least signe of his displeasure If wee haue experience of this what thinke we the Prophet felt who saw all these calamities which hee foretold before his eyes as in a glasse For the Ministers of the word must needes bee much more effectually affected with the sight of such things then the common sort that the same may be as it were a seale vnto them of the trueth of their doctrine The Lord then hauing set these horrible desolations before the Prophet as in a table it was necessarie that being moued with sorrow and griefe he should turne his eyes vnto the Lord for otherwise hee might haue been intangled with confused passions and great disquietnesse of minde And therefore being assured that the Lord would prouide for his Church in the middest of these tempests and that hee would gather in those vnder the wings of his power which before were scattered farre off hee takes courage vnto him Wee see then that Isaiah continues constant in his vocation without being daunted or any way discouraged but rather relying alwaies vpon the assurance of obtaining mercy and therefore hee continues to celebrate the praises of the Lord his God By this we may see that this thanksgiuing depends vpon the former prophecies and that Isaiah respects not
interpretations yet I see no inconuenience if we say that he had respect to the fruitfulnesse of the land in which this Citie stood And in reading it so I haue not feared to follow the common consent Vers 11. And hee shall stretch out his hand in the middest of them as hee that swimmeth stretcheth them out to swimme and with the strength of his handes shall hee bring downe their pride NOw the Prophet both expounds and confirmes the former sentence yet it is by way of another similitude whereby hee giues them to vnderstand that the Lord will stretch out his hand into the verie middest of Moabs Country and will not lightly touch some corners or out places thereof Some expound this similitude thus Euen as men stretch forth their armes in swimming so the Lord will chastise the Moabites on this side and on that Others thinke he speakes of inflicting manifold punishments vpon them as if hee should say The Lord will not correct the Moabites once onely but will bee reuenged on them the second yea the third time for the crueltie which they exercised vpon his children But we may expound this similitude another way They that swimme we know vse not to cast themselues in violently but they goe gently to worke and spread out their armes very softly and yet in the meane while they cut and passe thorow the water So the Lord will not often vse his greatest forces to confound the wicked but wil easilie without weapōs or great tumults bring thē to destruction how valiant or well furnished soeuer they seemed to be This exposition of the similitude pleaseth me best because it doth in nothing depraue the former sense giues vs to vnderstand that God oftentimes brings the wicked to nothing by his power although he doe not euer and anon thunder from heauen in the sight of all the world Whereas he saith he will doe this in the middest of it he shewes that there is no corner so close into which this vengeance of God shall not pierce Vers 12. The defence also of the height of thy walles shall he bring downe and lay low and cast them to the ground euen to the dust NOw hee directs his speech against the Country of Moab Moab was well fortified and swelled with pride in regard of their walles and bulwarkes therefore he saith that the high towers and other strong and impregnable places should serue them to no purpose They of old vsed another kinde of fortification then we doe now at this day as is well knowne It is not without cause that he here vseth three words for the better expressing of his owne meaning to wit I will bring downe lay low and cast to the ground for it was needfull that this pride of the Moabites wherewith they were puffed vp should bee beaten downe because they were become intollerable as we haue seene in the 15. Chapter vers 6. The Prophet then derides them as if he should say Oh it seemes the Lord cannot bring downe this height of yours in which you so much glory The particle To the dust is as much as if he had said He will not onely race to the ground but will bring it to dust that there shall not remaine so much as any mention of the old ruines This place containes in it therefore an excellent and verie apt consolation A consolatiō for our enemies at this day are so bold that they despise not men alone but euen God himselfe they are so proud and so puffed vp in regard of their power that they thinke themselues inuincible But it is our parts to oppose this sentence of the Prophet against them and all their forces and munitions to wit the Lord will easilie bring all these things to nought Let Patience haue her perfect worke In the meane while wee must patiently beare the hurt that comes vnto vs by reason of their power and strength vntill the certaine and prefixed time of their ruine approcheth THE XXVI CHAPTER Vers 1. In that day shall this song be sung in the land of Iudah Wee haue a strong Citie saluation shall God set for the walles and bulwarks THe Prophet begins againe in this place to shew that God will hold the people in his protection after their returne out of captiuitie and that Ierusalē shal be insafetie vnder his custodie no lesse then if it were cōpassed about with fortresses tamparts ditches double wals so as the enemies should enter no waies to hurt it But the time is to be noted when this song was published The Prophet had foretold what calamities should fall vpon the Church which as yet were nothing neere but came to passe after his death Doubtlesse the people might haue despaired in their captiuitie if these promises had not vpheld them To the end the Iewes then might haue some assurance of their deliuerance and in the middest of death might espie life approching the Prophet composed this song before the troubles happened why that they might learne betimes to beare their miseries patiently and to hope for better things For it was not penned onely as I thinke for a thanksgiuing which the Iewes should sing after their deliuerance but also that in their captiuity it selfe they might confirme their hearts with confidence of future comfort and might teach their children to hope for it leauing these promises as it were from hand to hand to their posteritie although for the present they seemed but dead men We haue told you in the 5. Chapter why the Prophet composed these and the like songs in verse to wit that euery one might the better remember them by daily recording of them Although they wept then in Babylon and were almost ouerwhelmed with sorrow as these words shew How shall wee sing the Lords song in a strange land Psal 137.4 yet they were to hope that after their returne into Iudea they should giue thanks to the Lord and sing forth his praises The Prophet therefore shewes them their deliuerance a farre off that they might cheerefully wait for it A strong Citie By these words the Prophet promiseth an ample and full restauration of Ierusalem and of the people How so God will not onely redeeme the captiues and gather together the dispersed but he will also keepe them safe and sound after hee hath brought them home But the faithfull notwithstanding forthwith saw the destruction both of the Citie and Temple 2. Kin. 25.9 2. Chr. 36.19 Chap. 22. and being come home they could perceiue nothing but those fearefull ruines which Isaiah had foretold It was needfull then that they should behold this restauration of Ierusalem by the eye of faith as from an high beacon or turret Now after these things the Prophet shewes what the strength of this Citie shall bee namely The protection of God shall be in stead of walles towers ditches and forts as if hee should say Let other Cities trust in their defences God onely shall be the
vnderstanding sound iudgement Prou. 1.7 Psal 111.10 It is not for nothing thē that he saith ignorance was the cause of all their miseries for seeing true wisdome consists in the feare of God doth not the holy Ghost iustly condemne all them to bee blind earthwormes who despise God to walke after their owne inordinate lusts Ignorance excuseth not And yet such a blindnesse cannot excuse nor free vs from being guilty of malice for they that offend God doe it maliciously notwithstanding they bee hoodwincked in respect of the violences of their lusts ignorance and malice For ignorāce is for the most part ioyned with malice then are ioyned together yet so that this ignorance proceedes from a corrupt desire of the heart Thence is it that the Hebrewes call all sinnes generally by the name of ignorances and thus Moses saith Oh that they were wise Deut. 32.29 Now euery one may easily bee drawne to subscribe to this by considering in himselfe with what crooked affections he is carried away for being once depriued of the light of holy doctrine and destitute of vndestanding the diuell sets vs going with such a head strongnesse that we neither feare Gods hand nor make any account of his holy word And that he may set vs ouer bootes and all as they say in the next place hee striues to take away from vs all hope of pardon which may be referred to the whole body of this people in general For albeit that a remnāt were preserued yet the wrath of God ceased not for all that to be inflamed against the whole multitude in generall Whereas the Prophet calles God the maker and former of Israel it is not meant as in respect of the creation of heauen and earth but because he made formed Israel his Church anew by the worke of regeneration Eph. 2.10 in which sense Saint Paul saith that we are the workemanship of God Chap. 17.7 as wee also haue shewed in another place Now the reason that moued Isaiah to speake thus was to aggrauate and to amplifie the measure of their vnthankfulnes to which they were growne shewing that they were iustly punished because they dishonoured and disreuerenced that God most shamefullie who had both formed and preserued them Vers 12. And * Or yet notwithstāding in that day shall the Lord thresh from the chanell of the riuer vnto the riuer of Egypt and yee shall bee gathered one by one O children of Israel IN this place the Prophet mitigates the sharpnesse of the former sentence for it was an horrible iudgement of God vpon this people to be left destitute of all hope of fauour or mercy The Hebrew particle Vau therefore should bee translated as it was in the tenth verse Notwithstanding or Neuerthelesse it shall come to passe in that day Also the Prophet vseth a similitude wherein he compares the gathering of the Church to corne that is threshed which is afterwards separated from the chaffe But what might mooue him to vse this similitude The poore captiues were so oppressed that they appeared no otherwise then as corne that is hidden and scattered vnder the chaffe The Lord was faine to diuide that which was hidden vnder this confused heape then as with a fan This similitude therfore of threshing out the corne doth very fitly resemble this gathering By the chanell of the riuer vnto the riuer hee meanes Euphrates and Nilus for the people were driuen partly into Caldea or Assyria and partly into Egypt for many fled into Egypt when the rest were carried captiue into Babylon Thus then he foretelles how the Lord wil gather his people from all quarters not onely from Caldea and out of the whole Vers 4. For his glorious beautie shall bee a fading flower which is vpon the head of the valley of them that bee fat and as the hastie fruite afore summer which while hee that looketh vpon it while it is in his hand hee eateth it It is not an easie matter to humble such as are besotted with the pleasures of this life Denys a tyrant of Sicilia HEe almost repeates the verie same words which were in the first verse for it is not an easie matter to humble and terrifie those that are besotted with the pleasures of this life whose eyes are hoodwincked by reason of abundance and prosperitie For Denys the second a tyrant of Sicilia became so bewitched that hee was ready to fall on his nose euer and anon because hee was an excessiue eater and drinker at great banquets and thus mens mindes are intoxicated through ouer much pampering of themselues with delicates so as they both forget God and themselues The Prophet then repeates one and the same thing twice to these that were so blockish and dull of hearing to the end they might vnderstand and beleeue that which otherwise would haue seemed incredible But hee yet adornes his speech by another goodly similitude which is verie fitting for his purpose for fruits that are hastilie ripe are best esteemed in regard they come first and giue some hope of a future increase but they last not long neither are they fit to keep And besides they are fit for none but great bellied women or for childrē or else for youths which being inordinate in their appetites deuoure them by and by Now he saith that such shall be the felicitie of the Israelites as if hee should say Your prosperitie wherein you so much reioice will not last very long but will be eaten vp in an instant Now looke what Isaiah threatens to the kingdome of Israel the same belongs also to all the world For men by their ingratitude are the cause that all the benefits which the Lord bestowes vpon them cannot come to ripenesse Why so Because wee abuse and corrupt them by our naughtinesse Thence it is that we bring forth hastie fruites of small continuance which otherwise might last to nourish vs a long space Vers 5. In that day shall the Lord of hostes be for a crowne of glory and for a diadem of beautie vnto the residue of his people HAuing spokē of the Kingdome of Israel he comes now to speake of the Tribe of Iudah and shewes that in the middest of this so fearefull a iudgement of God hee will alwaies cause his mercy to be felt So that howsoeuer the ten Tribes were gone and lost yet the Lord would reserue a remnant which should be consecrated vnto him that therein the crowne and the diadem of his glory and magnificence might be found that is to say The Church shall neuer be so disfigured but the Lord wil find a means to decke her with beautie and honour Cant. 1.4 the Church shall neuer bee so mangled and disfigured but that the Lord wil find a means to crowne and decke her with honour and glorie And yet I extend not this prophecie indifferentlie to all the Iewes but onely to the elect who were miraculously preserued from death for albeit
he calles this one Tribe and an halfe but a remnant in respect of the other ten Tribes yet wee shall see hereafter that he puts a difference betweene those who were of the Tribe of Iudah onely Neither are wee to wonder that the Prophet speakes thus diuersly of one and the same people for sometimes he directs his speech to the whole body as it was generally infected with vices and another while he applies himselfe to the faithfull in particular It is certaine that hee rightly calles the Iewes a remnant of people in regard of the ten Tribes which had reuolted from the pure seruice of God and had separated themselues from the vnity of faith but if we shall consider them without comparison and shall view them as they were in themselues apart from the rest hee had iust cause to tax their wickednesse I am not ignorant that others are of a contrary iudgement the reason is because he by and by speakes of wine vers 7. and so they thinke this sentence should bee ioyned with the beginning of the Chapter thus It may be the Lord will spare the Iewes but how is it possible he should seeing they are as bad as the rest Seeing then that they are guiltie of the same sinne of vnthankfulnesse must they not needes share with them in their punishment But these expositours doe not aduisedly consider that the Prophet is about to set forth a testimonie of Gods singular fauour in that hee did not cause his whole indignation to fall at once vpon all the race of Abraham but albeit hee ouerthrew the Kingdome of Israel yet he gaue the Iewes respite to see whether they would repent or no. Now with the setting forth of Gods patience towards them hee vnder hand amplifies the fault of this peoples ingratitude For should not they haue learned wisdome by their brethrens harmes yes the calamitie of the Israelites should surely haue awakened them and drawn them to repenâ—â—nce But they past it ouer lightly and neuer tooke it to heart Were they not vnworthy of so many benefits then that would take no benefit thereby Well yet the Lord was pleased to conserue his Church euen in the middest of them Now you see the cause why hee deliuered Iudah and the halfe Tribe of Beniamin out of that calamitie in which he wrapped the Israelites Moreouer because Iudah was a verie small Tribe and was therefore contemned of their brethren the Israelites the Prophet affirmes that there is glory and riches enough in God to supply all outward wants Our true way vnto happinesse is to place it wholly in God By this place we are taught what is the true way vnto saluation euen to place our whole happinesse in God himselfe for we no sooner turne backe to the world but wee gather flowers which fade and wither yea and vanish away by and by But alas this phrensie reignes in euerie place more then it should for men will seeke to bee happie without God that is to say without happinesse it selfe Isaiah also shewes that no calamity be it neuer so great can any way let God to inrich and adorne his Church For when all things shall seeme as good as desperate yet God liues still to crowne his seruants with glory It is to be noted also that he promiseth the Church shall bee beautified with a new hew euen then when her multitude shall be diminished that by this meanes the faithfull might neuer be dismaied in the most horrible waste that may befall them Vers 6. And for a spirit of iudgement to him that sitteth in iudgemeÌ„t and for strength vnto them that turne away the battell in the gate THe Prophet shewes the cause why the Lord wil beautifie the remnant with new glorie For hee propounds before them the estate of a right gouernment vnder which a people is preserued which consists in two things principally that is to say Counsell and strength By counsell and wisdome affaires ought to bee managed amongst the subiects at home force and munition are for the annoiance of the enemie abroad Now for as much as Kingdoms and Commonwealths vphold and maintaine their estates by these two meanes therefore God promiseth the spirit of wisdome and strength vnto his people Wisdome and strength are the Lords Iob 12.13 Psal 127.1 And therewithall teacheth them that the gift of both these are in his owne hands and that they are not to be sought elsewhere for neither can the Magistrates gouerne the Citie well in giuing to euery one his due neither can the Captaines and Leaders repulse the enemie vnlesse both be led and directed by the Lord. Vers 7. But they haue erred because of wine and are out of the way by strong drinke the Priest and the Prophet haue erred by strong drinke they are swallowed vp with wine they haue gone astray through strong drinke they faile in vision they stumble in iudgement HEe now directs his speech vnto the profane despisers of God who were Iewes onely in name and sets forth their ingratitude to the full for albeit they had so euident a testimonie of Gods wrath before their eyes and saw their brethren seuerely chastised in their sight yea albeit they had good experience of his mercie patience towards them yet could they not be brought into the right way by this so fearefull an example of seueritie neither could they be brought to anie amendment by so liuely a taste of Gods goodnesse in sparing of them He speakes here of wine and strong drinke by way of similitude for I vnderstand not this place of the common sinne of drunkennesse against which he spake in the first verse but I rather thinke hee meanes they were become like vnto drunkerds in regard they were depriued of common sense and vnderstanding If the word As therefore be supplied to wine and strong drinke then the sense will be the more plaine and euident I deny not but men wax worse then beasts by the excesse of taking in meates and drinkes nay questionlesse their excesse therein had sore dazeled the spirits of the Iewes but if we consider well of the whole course of the text it will bee easie to see that he condemnes their iniquitie vnder a similitude Where hee addes the Priest and the Prophet he continues the amplification of their sinne whereof wee spake before so that the common people were not onely drunke but euen the Priests themselues who should haue been lights to haue giuen direction vnto others for they are compared to the salt of the earth as Christ teacheth now if they grow vnsauorie and gracelesse what shall become of the multitude if the eye be darke what shall become of the parts of the whole body Mat. 5. 13. and 6.23 But the worst of all was that they erred not onely in open wickednesses but in vision and iudgement also whence we may gather that the state of the Iews was very desperate And here haue we a faire looking glasse wherein we
vanitie The wicked and the godly corrected alike but the one as drosse to be burnt vp the other as pure gold to be preserued for the Lords vse let vs feare lest if the Lord find nought in vs but chaffe he also cast vs vpō the dunghill Note also the difference betweene the children of God and the wicked both are chastised alike but yet diuerslie How so The one to be kept and preserued as pure gold the other as drosse to be burnt vp and consumed Vers 29. But there shall be a song vnto you as in the night when a solemne feast is kept and gladnes of heart as he that commeth with a pipe to go vnto the mount of the Lord to the mightie one of Israel HE shewes that all the euils wherewith he threatned the Assyrians should turne to the saluation of the Church Why so Because God would no lesse seuerely punish the iniuries done to his children then if they had been done to himselfe And thus he sets forth his fatherlie loue and his inestimable good will towards vs in that he vouchsafes to take armes euen in his owne person as it were for our defence Whence we may gather Threatnings pronounced against the wicked in the holy Scriptures serue greatly for the comfort of the faithfull that all the menaces so frequent in the holy Scriptures serue much for the consolation of the faithfull In the next place he saith that this shall be an holie song and compares it to those that were vsed in solemne feasts the rather to stirre the faithfull vp to thanksgiuing and to teach them how to order their ioy and reioycing For it is not enough to reioyce If our ioy be not in the Lord it is a vaine and profane ioy vnlesse our ioy be directlie in the Lord whose glorie should alwaies be the marke and end we aime at therein otherwise our ioy should neither be good nor acceptable vnto him but rather prophane and vaine Now because the Iewes began their feast daies at the sun setting The Iewes vsed to begin to celebrate their feasts the euening before and therefore began to celebrate them as soone as it was euening he saith that this song shall be as in the night And he yet further expresseth the manner of their ioy to wit that they shall not leape nor skip after the custome of prophane persons but shall lift vp their hearts vnto God resting in him alone whom they shall acknowledge the sole author of all benefits By the mount he meanes the Temple which was built vpon it He calles God the strength of Israel because the Iewes receiued their redemption from his out stretched arme as also because they dwelt in quietnesse vnder his mighty protection herein aduertising them that they could haue no safetie for the time to come but by putting their trust in his strength For alas as soone as we perswade our selues that wee haue any strength of our owne The mightie one of Israel we forthwith bereaue God of this title which indeed none but the humble meeke can giue vnto him who are stripped of all their owne strength and power Vers 30. And the Lord shall cause his glorious voice to bee heard and shall declare the lighting downe of his arme with the anger of his countenance and flame of a deuouring fire with scattering and tempest and hailestones HE confirmes that which he said before of the iudgement of God against the Assyrians and describes it vnder a figure as hee and the rest of the Prophets are wont to do For whilest God seemes to hold his peace and plagues not the wicked forthwith either we thinke he sleepes or that he wants sufficient power and thus wee are distracted with diuers and doubtfull thoughts And albeit he shewes vs some one example of his iudgement yet by reason of this sottishnesse or rather vnthankfulnesse which naturally possesseth vs we wittingly put a vaile betweene by one deuice or other to darken the glory of God For either we attribute it vnto fortune or to the policies and subtile inuentions of mans braine so as we will neuer in good earnest ascribe the same wholly vnto God vnlesse he constraines vs vnto it by force This is the cause why the Prophet contents not himselfe to haue once affirmed that Gods vengeance should fall vpon the Assyrians but also in this place is diligent to paint out the same in liuely colours repeating the same thing with greater vehemencie His meaning is then that this destruction of the enemie shall bee so famous that men shall be constrained to heare the voice of God that is to say to acknowledge his iudegmēts and to confesse that this desolation indeede was from his hand euen as if himselfe had vttered the same from heauen with his liuely voice in all mens hearing The sum is then that the matter shall bee so euident that all shall confesse this destruction came from the mouth of God to wit from his ordinance He begins with the voice of God to the end we might know that he gouernes whatsoeuer is done in the earth And therewithall he extolles the efficacie of his doctrine in which the people were to rest till it should bring forth these effects in the appointed time But for as much as the effect incontinently followes this ordinance and voice of God therfore the Prophet addes the lighting down of his arme Gods voice and the lighting downe of his arme goe together For these two things must alwaies bee ioyned together it being vnlawfull once to imagin that God is like vnto men who suddenly taking a thing in hand in the end leaue it vnperfected No looke what he ordaines that he executes for his hand or arme is neuer separated from the words of his mouth On the contrary hee neuer doth any thing rashly but that which hee hath ordained before so as all the crosses which hee sends are so many documents to vs of his equall and iust dealing In the end of the verse hee sets forth this vengeance of God vnder figures that by the horrour thereof the Iewes might raise vp their faith on high with so much the more courage for it was a great consolatio◠vnto them notwithstanding the sharpe scourges which they felt to know that their enemies soone after should drinke off this cup euen to the very dregs But away with the dreames of the Rabbines who from this place gather that the Assyrians were indeed smitten with thunder for such a coniecture is most friuolous The Prophet keeps his ordinary course and by these similitudes describes Gods fearfull iudgements in regard that wee are too slow yea altogether vnfit to comprehend them Therefore to awaken our dulnesse wee had need to heare of deuouring fire of thunders floods and deluges of water The vse of the former similitudes which because they are things abhorring to nature they vsually touch vs the more to the quicke in which respect
children of Esau Gen. 36.8 and of the stock of Abraham as was said before As at this day what greater enemies haue wee then the Papists Papists the greatest enemies the Church of God hath which are baptized with the same baptisme that we are and make profession of the name of Christ and yet they furiouslie persecute vs and would haue vs vtterlie rooted out because we condemne their superstitions and Idolatries Euen such were the Idumeans and therefore the Prophet culled them out from amongst all the rest of the enemies of the Church In calling them the people of his discomfiture he confirmes the former sentence for it is as much as if the Lord had said It will be but in vaine for you to thinke you can escape my hands seeing you are alreadie ordeined to destruction For by this phrase of speech he pronounceth definitiue sentence vpon them as being alreadie condemned in his heauenlie decree and that no lesse then if at that present they had been put apart and cut away from off the land of the liuing And lest it might seeme that God did them any wrong he addes in iudgement for there is nothing vnto which men are more prone then to accuse God of crueltie so as the greatest part can not be brought to acknowledge him their competent Iudge especiallie if he chastise them somewhat seuerely Isaiah therefore shewes that this slaughter must needs be mixt with equitie seeing God neuer xceeds in ouermuch seueritie Vers 6. The sword of the Lord is filled with blood it is made fat with the fat and with the blood of the lambs and the goates with the fat of the kidneys of the rammes for the Lord hath a sacrifice in Bozrah and a great slaughter in the land of Edom. HE goes on still with the same argument but by another description which amplifies the matter greatlie wherein his drift is to rouze vp the wicked who were wont to gibe and geere at all admonitions as we haue said before Is it not needfull then that Gods iudgements should be disciphered out in liuely tables to wound the hearts of the enemies and to animate the minds of the faithfull with an holy pride in assurance that their foes can not any way shift it for all their stoutnes and rebellion but that they must be brought to the shambles like beasts as soone as God doth but hold vp his finger as they say He compares their destruction to the sacrifices for as they were wont to sacrifice beasts for the seruice and honor of God so should he be glorified by the slaughter of this people The Prophet then confirmes that here which he hath said before touching the iudgement for when the Lord executes Iustice Vers 5. his glorie shines thereby men reuerence and worship him so as the destruction of the wicked you see is rightlie compared to sacrifices which were a part of his seruice Indeed there was no great pleasure in beholding the sacrifices for the cutting their throats the gushing out of the warme blood and the stinck of the smoke serued rather to driue men away yet the honour and glorie of God shined euen in these things So this destruction of the Idumeans no doubt was an horrible spectacle to looke vpon and made no such goodly shew as to bring one in loue with the sight of it but that the faithfull euen in this respect might learne to sanctifie the name of God they were commanded to lift vp their eies to heauen because God in executing such a vengeance did as it were erect and set vp so many altars for his sacrifices And because they had vniustly afflicted the Church of God and had cruelly intreated his chosen without all compassion or humanitie Isaiahâ— pronounceth that the offering vp of their blood was a sacrifice acceptable and of a sweet smelling sauor vnto God because it is the execution of his iudgements By lambs and goates vnder a figure he means the people which should be sacrificed and in alluding to the sundry kinds of offerings he comprehends all the people as well small as great to shew that when God shall take his enemies in hand to punish them hee will not let so much as any one of them escape He mentions Bozrah which was the chiefe and head Citie of the Country in which the greatest slaughter should bee executed and in the next place addes the land of Edom through which this discomfiture should passe without sparing any corner of it Vers 7. And the vnicornes shall come downe with them and the * Or calues heifers with the bulles and their land shall bee drunken with blood and their dust is made fat with fatnesse THis verse is annexed to the former for it is no new thing he speakes of but hee continues the same figure amplifying what hee had said touching goates and lambes to which hee not onely addes calues but wilde beasts also The summe is that Gods vengeance is bounden so as he will spare neither age nor estate for he will put to the sword as well the cruell and proud Giants with their vaine brags as the feeble weakling as if one prepared a sacrifice in which beasts of all sorts were mingled one with another Neither should any thinke it absurd that lambs are coupled with cruell beasts in this sacrifice for by the word lambs in this place hee meanes not harmlesnesse and innocencie but the poore and weake are called so by comparison because their meane condition held them vnder some appearance of modestie Now albeit it may seeme strange that the Lord should thus smite his enemies without sparing of any at all notwithstanding by the word sacrifice he shewes he doth nothing but that which is iust and equall and for which he ought to be praised And indeed whosoeuer shall examin this fact shall be inforced to lay his hand vpon his mouth and to confesse that God had iust occasion to cut them off all not one excepted The like end are all reprobates to looke for namely to be sacrificed by the hands of those that are as wicked as themselues Some take the word Abbirim for Strong I had rather follow them which translate it Bulles it being so taken Psal 50. Albeit by Bulles here vnder a figure he meanes the strong and mighty Vers 8. For it is a day of the Lords vengeance and the yeere of recompence for the iudgement of Zion THis verse must be ioyned to the former for it containes the end why the Lord corrected the Idumeans so seuerely namely because he meant now to maintaine and reuenge the quarrell of his people For had he not added this reason that which hee spake before might haue seemed not onely darke but improper For it would be but a flitting and vncertaine knowledge of things vnlesse in the consideration of Gods punishing of the wicked we did also therein see that hee manifests the continuall care and loue which he hath to his chosen in
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
of the Turks or Iewes they know not and thus they houer in the ayre and touch neither heauen nor earth as they say There is not a worse plague to be found then such an imagination for thereby the true God and Idols are mingled together whose Maiestie is then tumbled downe from his throne vnlesse hee bee held as supreme head and all false gods with their worship laid at his feet The beginning of true pietie therefore consists in a wise distinguishing of this only God from all the troupe of idoll gods But Hezekias vseth two reasons by which he shewes they were no Gods First because they were made of corruptible matter Secondly they were the worke of mens hands Now what is more absurd then to see a man so much past shame as to be the forger of a God not only because himselfe is not eternall and God is but because he can not consist by his owne power not so much as one minute of an howre For example All the world not able to forme a sillie flea let all the world doe their vtmost to put all the wit force thereof into one man if it could be yet is he not able to make a poore flea what pride is it then for a man at his pleasure to put his hands to the worke and to forge as many gods to himselfe as he list for seeing all that is in vs is meerely earthlie and transitorie we can expect but treene gods to come from the worke of our owne hands Adde further that it is the greatest follie in the world to imagin vnder pretext of arte No follie like this to imagin that a piece of wood should become a God as soon as the workman by arte hath giuen some forme or shape vnto it to fasten a kind of diuinitie to a corruptible and an insensible block as if a peece of wood or stone began then to be god as soone as it hath some purtraiture giuen vnto it Thus we may easily ouerthrow all the superstitions which men haue inuented for stedfastnes and constancie must be sought further off then in mens shallow braines nay I say more all that which they haue inuented in that shop is condemned as lyes and things of nought Vers 20. Now therefore O Lord our God saue thou vs out of his hand that all the kingdomes of the earth may know that thou only art the Lord. NOw this good King in the conclusion of his prayer ouercomes all feare against which he had fought a long time for there is no doubt but the helps wherewith he hath hitherunto furnished himselfe did much incourage him with boldnes to adde this short clause Now albeit God deliuers vs not alwaies from outward troubles yet in regard he had promised to preserue and keepe the Citie Hezekias was bold to beleeue that this tyrant which plotted his ouerthrow should little auaile by any of his deuices And whereas he againe vrgeth the Lord with this motiue That his glorie shall be wonderfullie aduanced by the deliuerance of this Citie thence we gather that we ought to wish nothing more then to see the same florish euery maner of way for it is the principall end of our saluation from which we must not turne one iot if we thinke to find him mercifull vnto vs. In the second place we gather hence that such are vnworthie of Gods help who contenting themselues only with their owne saluation either forget or set light by the end for which they are saued For God by this vnthankfulnes is not only dishonored but they therein offer him great outrage in separating those things which at any hand ought to be ioined together Doth not the glorie of his name shine in our saluation And is it not the chiefest comfort and consolation we haue that it doth so as we haue said alreadie Yes doubtlesse Moreouer Hezekiah not only desires that the God of Israel may be onlie exalted of men but would haue him exalted so farre forth that all Idols also might be abolished for many Idolaters at that time would haue bin content that the true God had bin worshipped amongst the rest of their dunghill gods but because he can away with none to fit check mate with him all the gods which men haue forged must bee brought to nought that hee onely may obtaine the soueraigne Monarchy Vers 21. Then Isaiah the sonne of Amos sent vnto Hezekiah saying Thus saith the Lord God of Israel Because thou hast praied vnto me concerning Sennacherib King of Ashur 22. This is the word that the Lord hath spoken against him The virgin the daughter of Zion hath despised thee and laughed thee to scorne the daughter of Ierusalem hath shaken her head at thee NOw behold the fruit of praier for things being brought to an after deale God suddenly reacheth Hezekias his hand by the ministerie of our Prophet Isaiah God will haue our faith still exercised Not that hee so reached or stretched it forth that the enemie was forthwith put to flight but in promising deliuerance by Isaiahs mouth he still exerciseth the faith of his seruant Now as the Prophet for his part could not of himselfe haue giuen this consolation so had it been but a ridiculous thing to haue promised it vnlesse Hezekias had also beleeued that this message was sent him from God He therfore contented himselfe with this bare promise waiting in silence till God should manifest his power Now by this wee are taught that it is our dutie at all times to aske counsell of the Lord if we meane to feele his comforts in our afflictions and distresses for if we set light by the message which he sends vs by the ministerie of his faithfull seruants we are then vtterly vnworthy to receiue any consolation from him But albeit wee be neuer so well instructed and filled as it were with the knowledge of this doctrine yet it stands vs in hand to know it euery day better and better still drawing thence new testimonies to confirme our faith withall to the end we may haue remedies at hand when new assaults shall befall vs and may not at any time bee destitute of comfort in the middest of our greatest calamities for hee that is best furnished and fortified this way can neuer bee too well prouided We haue in Hezekias here a singular example of faith and constancie and yet the Lord contents not himselfe to haue comforted him once and by one prophecie onely as in verse 6 7. but he now confirmes his faith many waies that we who are far short of that constancie which was in him might learne to know what need wee haue of many helpes for the sustaining and vpholding of our faith continually Because thou hast praied vnto me The holy historie expresseth no more but this verbe I haue heard thee the word because therefore is a relatiue in that place but here it is an expositiue or a particle of giuing a reason as in many other
there was great likelihood of famine to insue which vsuallie followes warres for it is not possible but great dearth must ensue where the fields haue beene wasted and spoiled But against this necessitie which was likely to befall the Lord promiseth continuance of foode and propounds this as an euident signe of their deliuerance the better to perswade the people that he was the author thereof or at the least to fixe the memorie of it the faster in their minds This was a thing incredible and seemed farre to surmount all their capacities but it was needfull that the faith of Hezekias and the peoples also should be thus awakened that hauing intelligence of so rare a deliuerance they might be the better prepared to hope and that the issue also might shew how it came not to passe by chance or fortune vnto which for the most part these so many admirable workes of God are attributed The Prophets meaning then is After the Lord shall haue fraied the enemie away he will hold him so short that he shall neuer be able to renue his armie againe and thus thou shalt liue quietly in thy kingdome which shall bring thee forth fruit in such abundance that thou shalt want nothing Now in regard that part of their store was spent and the rest wasted as it comes to passe ordinarily in such publike calamities and that it was not permitted them to till the earth being now either besieged or else fled hee promiseth them corne without sowing vnto the third yeere Vers 31. And the remnant that is escaped of thâ— house of Iudah shall againe take roote downeward and beare fruit vpward THis appertaines to the former sentence for his meaning is that the Lord will deliuer Ierusalem in such wise that he will care for it also for the time to come and will keepe it vnto the end Truely all the benefits the Lord bestowes vpon vs are so many signes and testimonies of his perpetuall good will towards vs to the end wee might assuredly know that hee will neuer leaue nor forsake vs. But in this sentence wee are chiefly to obserue that which we haue also touched before to wit that the Lord defended Ierusalem because hee had pitched his Sanctuarie there out of which also the Messiah was to come The word Peliaih properly signifies Deliuerance but it is here vsed as a nowne collectiue which signifies those that are deliuered or are escaped as in other places the word captiuitie is taken for the captiues Now it is not without cause that he promiseth increase to this little remnant for albeit the siege was raised yet the people being much diminished they had small cause to reioice it was a thing very vnlikely to expect a full restauration of such an handfull of people That he might a little reuiue their sorrowfull hearts then he shewes that the Country shall be filled with inhabitans no lesse then if a faire and goodly plump of trees should fill the granges which were emptie before But it was not onely the waste of the land of Iudah which wounded the hearts of the faithfull thus with sorrow but the great dimunition of the ten Tribes their brethren which had also beene carried away captiues Now albeit they were thus scattered yet Isaiah promiseth that God would set them againe into their first estate so as they should multiply into an infinit number God often suffers his people to be brought to low ebs that his glory might the better appeare in their deliuerance for the Lord often suffers his to be diminished brought to nothing that his glory may the better appeare afterwards in their deliuerance And we at this day are to expect the like fauour from God which he hath heretofore shewed to his people that when wee see the Church at the last cast giuing vp the ghost as it were yet theÌ„ we may assure our selues notwithstaÌ„ding that God hath meanes enow readie at hand to multiply this small remnant againe For such a restauration must not be measured according to the scantell of our reason But hee saith the Church shall bee brought to so low an ebbe that euerie one will esteeme it quite forlorne euen as if it were plucked vp by the rootes and truly the kingdome of Israel was a most sorrowfull spectaâ—le of this plucking vp Yet the Prophet in the name of God promiseth such an increase that the tree which was stubbed vp by the rootes shall againe take deeprooting downwards Albeit the church then haue not that goodly outward hew beautie which the kingdomes of this world haue The Church of God must liue by faith and not by fight yet will the Lord giue it such an inward and secret power that by meanes thereof shee shall florish and grow contrary to all hope and reason of flesh and blood Let vs not be out of heart then though the Church seeme to want rootes neither let vs not thinke she hath none because they appeare not to our sight for the Lord hath promised she shall take roote downward Now hee addes the fruit also because the Church florisheth not onely as the grasse on the house top which is the estate of the wicked as we obserued in the 27. verse but shee shall bring forth plentifull increase and thus the Lord will finish in her the good worke he hath begun Vers 32. For out of Ierusalem shall goe a remnant and they that escape out of mount Zion the zeale of the Lord of hosts shall doe this BEfore hee promised the deliuerance of the Church vnder the similitude of rootes and fruits now hee sets it forth in plaine tearmes without any figure In these words therefore he alludes to that siege of Sennacherib which inclosed this small remnant of people vp in Ierusalem as in a prison by meanes whereof they were brought to great extremitie Now saith he they shall come forth that is to say all passages shall be laid open so as you shall walke to and fro againe at libertie without any annoyance For going forth is here opposed to the straits into which the poore Iewes were brought in regard of the feare of their enemies Albeit this word not onely signifies libertie to goe and come but the multiplying of the people which were few in number When the land of Iudeah then was ouerspread againe with great troopes and that out of these small remnants there came forth men and women like flocks of sheepe Ier. 30 16.17.18.19.20 31.10.11.12.13 Zach. 8.2.3.4.5.6.7.8 which were dispersed into all the quarters of the world it could neuer haue bin brought to passe vnlesse the Lord of this little handfull had created I will not say one but many peoples He not onely opposeth the zeale of the Lord against the counsels of men that hee might magnifie the excellencie of this worke but also admonisheth vs that it sufficeth of it selfe for all reasons wherefore the Lord shewes so wonderfull and admirable signes and tokens of
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
neerer Iohn Baptist spake with more efficacie for he pointed out Christ with his finger Iohn 1.29 But because the besotted Iewes were nothing touched for the most part with the true feeling of their scattering therefore Iohn the Baptist sought out a solitarie and desart place that by the beholding of him he might awaken the drouziest of them to the hope of the promised deliuerance Iohn 1.21 In that he said he was no Prophet it was in regard of the end of his calling and of the summe of his doctrine for he was not sent to exercise any particular function for any set time but to prepare mens hearts to receiue his Lord and Master He also referres that properlie to all men which is said here touching the remouing of the impediments out of the way namely because the peruersitie of our nature the ouerthwart turnings of our vnderstandings and the rebellion of our hearts doe shut out the Lords passage and causeth vs that we can not so denie our selues as to yeeld him the obedience which we owe him Vers 4. Euery valley shall be exalted and euery mountaine and hill shal be made low and the crooked shall be streight and the rough places plaine HE both confirmes and expounds the former sentence The former sentence confirmed and expounded for he shewes that the Lord will suffer no impediment stand in his way to hinder him from redeeming and restoring of his Church wheÌ„ it seemes good vnto him These words may well be translated in the imperatiue so as the Lord should make the whole verse a charge giuen to the Prophets to prepare and make plaine the way but the difference is not very materiall let it suffice vs to haue his meaning which is that Gods hand shall preuailâ— though many difficulties and loâ—◠〈◊〉 come in the way to hinder this deliuerance Thus we may see that many hindrances present themselues as often as God once begins to worke for the saluation and succour of the afflicted God no sooner begins to worke for the saluation of the afflicted but many impediments comes in the way wherein notwithstanding his glorie shines so much the more neither is it any way hurtfull for vs. For his admirable power is manifested before our eies seeing all the forces enterprises and imaginatione of mans braine can neuer so hinder but that his decree must of necessitie come to passe for he will bring his seruants as easily ouer mountaines and through rough waies as if they passed through euen and smooth waies It is certaine that by mountaines and hils the Prophet vnder a figure meanes all sorts of obstacles for Satan neuer ceaseth plotting how to hinder our saluatioÌ„ For wheÌ„ the matter coÌ„cerne our spiritual deliuerance no doubt but these words comprehend in them all inward and outward impediments ImpedimeÌ„ts hindring vs in our spirituall course as carnall lusts and crooked affections ambition vaine confidence impatiencie c. all which do wonderfullie withstand our passage A singuler consolation but the Lord wil remoue them all for wheÌ„ he stretcheth forth his hand nothing shall be able to turne or hold vs back Vers 5. And the glorie of the Lord shall be reuealed and all flesh shall see it together for the mouth of the Lord hath spoken it HIs meaning is that this worke of redemption shall be so glorious that the Lord will make it knowne to all that himselfe is the author of it and will cause his power and maiestie to shine therein It is true that they may bee perceiued in all places and in all things but he promiseth especially to reueale his glory in the protection and deliuerance of his Church and not without cause for the redemption thereof euen from the beginning vntil Christs coÌ„ming was as an incredible renuing or second creation of the world This promise therefore came in due season when Gods power which he was wont to manifest was now almost so extinct that there scarsly shined any sparkles thereof as it is said Psal 74. We see not our signes c. I say it was to good purpose that the Prophet promised theÌ„ a signe so vnwonted and memorable by which they might euidently perceiue that God had infinite meanes in his hands to helpe his Church although hee seemed to defer it for a time Hee amplifies this miracle afterwards by another circumstance that is it shall not onelie be glorious among the Iewes but also in strange Countries far remote from them for by these words all flesh shall see hee meanes that all nations vnder the Sun should know that the returne of the Iewes out of captiuitie was a worke wrought from heauen and that God spake not to them by his Prophet in vaine Wherein hee taxeth the incredulitie of men who rest not vpon Gods promises but hold all that the Prophets speake in his name for fables till they see the performance thereof with their eies By this place we are also taught what is the true means to correct our vnbeleefe The right way to correct our vnbeleefe euen to exercise our selues daily in the meditation of Gods promises that so our faith may be confirmed by all the testimonies of his loue which hee sets before vs. For thus we must ioine practise to the proâ—ises The bare view of Gods works doe proâ—â—â—â— little and therefore he sends his word to open our vnderstandings and in the second place he seales vp the truth thereof by the effect it selfe Vers 6. A voice said Crie And he said What shall I crie All flesh is grasse and all the grace thereof is as the flower of the field HE speakes heere of another voice then that which he mentioned vers 3. For hitherunto he hath spoken of the voice of the Prophets now comes in the voice of God The voice of the Prophets the voice of God yet it is necessarie to distinguish them who commands the Prophet to cry I denie not but the voice of the Prophets is also the voice of God whose instruments they are for they speake not of themselues yet this distinction is necessarie to the end wee may know when the Lord commands and when it is that the Prophets and Ministers doe execute his commandements There is a fit comparison betweene the two voices then that we might learne to receiue the message which the Prophets bring in the name of the Lord with as much reuerence as if himselfe spake vnto vs from heauen for they speake as from his mouth and as his Ambassadors vtter nothing but that which his Spirit suggests vnto them Moreouer by this preface Why the Prophet vseth this preface we are admonished that the Prophet meanes to speake of some great matter for howsoeuer he alwaies protests faithfully to deliuer that to others which himselfe receiued from the Lord yet here to stir vp the more attention hee telles vs that the words which hee pronounceth were put into his mouth by the
in Gods presence but digge themselues hiding places that they may flatter themselues without checke or controle To the end then that they might no more deceiue themselues with the sweete deceits of lying vanities the Prophet summons them before Gods iudgement seat and grants indeed that they florish in appearance as long as they keep themselues a great way oâ—f from the presence of Gods Maiestie but let the Lord beginne once to blow vpon them their all their beautie and strength shall forthwith vanish into smoke He seemes to attribute an office to the Spirit of God Obiect which is not very fitting vnto it for it is his propertie to 〈◊〉 the face of the earth as on the other siâ—â—â— he withdraw himselfe neuer so little al things fall to nothing Psal 104. And Isaiah affirmes here the cleane contrarie Some may thinke then that one Prophet contradicts another Ans But there is no absurditie in it to say that all things are renued by the vertue of the holy Ghost And againe that the same Spirit should consume those things which seemed very glorious before For we haue no being but in God and to beginne to be something in him wee must first of all bâ— conuinced of our vanitie that we may the better acknowledge it The Lord therefore bloâ—es vpon vs to teach vs that in our selues wee are nothing Now to the end all might know that the Prophet spake not of strangers but of that people which gloried much in the name of God he addes that the people is graffe â—or the Iewes thought themselues more worâ—â—â—nd excellent then any other nation and therefore that they of all others ought to be separated from the common sort of men Hee speakes to them then properlie and expreslie to the end they might attribute nothing vnto themselues aboue others as if he should say You shall shew your selues very discreet and wise if in considering your owne pouertie and basenes you shall reiect all vaine confidence In a word the Prophet hauing spoken of comfort in the first verse hee now shewes how men ought to be prepared to receiue it In the first verse the Prophet mentioned some consolation now he shewes them the meanes how to be prepared to receiue it but they are no way fit to receiue it vnlesse they be first brought to nothing Our hardnes of heart then must be softned our high and prowd conceits must be brought low our glorie turned into shame of face and our hearts tamed and humbled if with fruit we will receiue the consolations which the Prophets shall bring vs by the commandement of the Lord. Vers 8. The grasse withereth the floure fadeth but the word of our God shall stand for euer THis repetition is added once againe to bring all the glorie of prowd flesh vnto nothing With matter of humiliation the Prophet mingleth matter of consolation it also therewithall conteines an excellent consolation to wit that the Lord hauing humbled his seruants forthwith giues them matter of ioy and gladnes This is the order of the text then The grasse withers but the word of the Lord indures for euer This only consolation is sufficient namely that the word of God is made the ground of our comfort Gods word the ground of our comfort as if God himselfe should reach out his hand to lift vs vp after he hath manifested to vs how emptie and destitute wee are of all good things and how perishable and transitorie our flesh is We then are fraile and fading as the flower but the word of the Lord is firme and eternall To be short that life which is wanting in vs is offred vs elsewhere The whole summe of the Gospell The summe of the Gospel is heere comprehended in few words for it consists in the knowledge of our miserie pouertie and vanitie that being humbled in good earnest we might haue our recourse vnto God by whose only grace we shall be whollie restored Let not such then as are acquainted with their wofull condition by nature be therefore out of heart Our base estate must not put vs vtterlie out of heart for the word of the Lord is set before them which is able to build them vp and to giue them strong consolation Moreouer wee are here taught to seeke consolation no where else but in eternitie which is only to be found in God and in none other for there is no stabilitie in earth or earthlie things No stabilitie in earth or earthly things What madnes is it then to place our happines in present things which wee see consume like smoke He therefore much deceiues himselfe which thinks he can meete with true felicitie till he be come vnto God who is therfore called the eternall in holy Scriptures because we might know that life flowes from him into vs yea he hath adopted vs for his children on this condition that we may partake with him in his immortalitie But all this shall profit vs very little vnlesse we be shewed the way how to attaine it The way how to attaine true felicitie the word therefore comes betweene from which we must not turne an haires breadth For if we wander and stray from it we shall be intangled in such wonderfull laborynths that we shall neuer know how to get out Now he saith the word endures for euer not only in it selfe but in vs also which we ought diligentlie to obserue because without this addition we should neuer be able to attaine any sound consolation And S. Peter a faithfull expositor of this place applies it vnto vs in saying that we are regenerated by this incorruptible seed yea by this word which saith he is preached amoÌ„g you 1. Pet. 1.23 whence we gather as I touched a little before that life is prepared for the dead which shall earnestlie draw neere to this fountaine set open vnto them for that power which is hidden in God is manifested vnto vs by this word Vers 9. O Zion that bringest good tidings get thee vp into the hie mountaine O Ierusalem that bringest good tidings lift vp thy voice with strength lift it vp be not afraid say vnto the Cities of Iudah Behold your God HE goes on still with the same argument The Lord promised before that he would send Prophets which should publish the promises to comfort this desolate and sorrowfull people now he commands that this consolation be spread further because he meanes that his grace shall be shed forth vpon the whole land of Iudeah He gaue hope of these ioyfull tidings to Ierusalem and Zion before now his purpose is that this voice should sound forth and ring throughout all the rest of the Cities for which purpose he commands them to lift vp the voice and to publish it in the high mountaine Now howsoeuer it be true that by the names of Zion and Ierusalem one and the same is to be vnderstood yet the repetition is diligentlie to be marked For the
Gods spirit to which vice we being too much inclined the Lord often commands vs to represse these desires of reuenge so farre off is he from allowing them in vs nay doth he not on the contrarie exhort vs to pray for our enemies Math. 5.44 Wee ought much lesse then to reioice in their miseries and calamities I answere Ans that the Prophet shewes here what shall come to passe but he neither commands nor counsels them to desire the ruin of their enemies Obiect If any replie that we must not only expect but also desire that which the Lord hath promised seeing it turnes to his glorie Ans and our saluation I confesse indeed that this consolation greatlie asswageth our sorrowes in that he promiseth to punish our enemies one day who haue cruelly vexed vs in rendring them the same measure which they haue measured Yet this hinders not the law of loue which enioines vs rather to sorrow for the euils which they voluntarily pull downe vpon their owne heads Note and to bewaile their condition then to wish their ouerthrow If we imbrace this promise with such faith as is meet that is in casting downe all the impaciencie of the flesh at her feet then shall we first of all be disposed to patience and in the next place we will with a moderat zeale wait for the accomplishment of Gods iudgements We must therefore labour to quench all those inordinate passions of the flesh and with an humble and meeke spirit to wait for the fit time when this iudgement shall be executed not so much in regard of our owne particular profits as to see Gods iustice exalted according as it deserues Dauid hath written to this effect Psal 58. The righteous shall reioyce when he seeth the vengeance he shall wash his feete in the blood of the wicked not that they take pleasure in their miseries but as it is said afterwards in that Psalme Men shall say Verily there is fruit for the righteous doubtlesse there is a God that iudgeth the earth For God manifests his iust iudgements to the world when the wicked are punished for their misdoings The Iewes being cruell and blood-thirstie snatch vp these promises like sauage and wilde beasts who rauenouslie deuoure the pray that is offred and keepe a howling if they doe but apprehend the very sent of it We cannot approoue our selues to bee Gods children vnlesse we be led by the spirit of meekenesse But the Lord would not haue his children to forget that mildnes which he aboue al things likes of for we can make no claime to be the children of such a father vnlesse we be led with the spirit of meekenes and gentlenes To be short by the harrow with sharp teeth he meanes nothing else but the fearefull and terrible end of the wicked whom the Lord will ouerthrow by the hands of the faithfull yet not so inflame their hearts with a desire of shedding blood as to comfort and cheere vp their spirits Vers 16. Thou shalt fanne them and the winde shall carrie them away and the whirlewind shall scatter them and thou shalt reioyce in the Lord and shalt glorie in the holy one of Israel HIs meaning is to shew that which he vttered in the former verse but by another similitude For he compares the Church to a fanne Three things to be noted in that the Church is compared to a Fanne and the wicked to chaffe which the winde scatters to and fro As if he should say Though the wicked thresh and fanne you now yet they shall be chastised more seuerely for they shall be crushed in pieces by their destruction and scattered as straw But yet note the difference for the faithfull are fanned in this world for their great good The faithfull are fanned in this world for their great good because they suffer themselues to be brought vnder the obedience of God but the other obstinately resisting and abiding no yoke the Prophet teacheth that they shall be scattered as chaffe that is carried away by the winde Thus then God had threshed the Iewes with great strokes of the flaile he had smitten them downe with laying them on and scattered them with his fanne that so becomming cleane and pure wheate he might gather them into his Garner but appointed out the prophane nations to be as stubble for the fire There is one thing more to be considered to wit The Church sometimes fannes the wicked to make them fit for Gods glorie that the victorious Church fannes some vnbeleeuers to the end they might be purged and finde place in Gods flore and thus this prophesie was fulfilled as oft as any of the Gentiles were woon to the faith by meanes of the godly thereby bringing them vnder the dominion of Christ Neither had the faithfull euer any earthly power to rule ouer their enemies nay contrariwise they are alwaies faine to possesse their soules in patience but the Lord causeth them vnder such heauie burthens to florish like the Palme trees so as they escape safe from danger And which more is they haue euen a middest these streites troden the enemies of the truth vnder their feete with inuincible courage Moreouer it is to be noted that the Scripture is wont often to attribute that to the Church which appertaines to none but God only In regard then that God punisheth the wicked for the fauor he beares to his Church it is said that he giues them to the faithfull to tread vnder their feete because the fruite of such a benefit belongs vnto them Besides as oft as we reade these prophesies we must lift vp our minds to Christs kingdome that putting off all peruerse affections we may keepe such a measure as is fitting and neuer with this scattering before the time For it ought to suffice vs that our head will at the last tread downe all our enemies vnder our feete and make them his very footstoole that we may participate with him in his victorie Where he addes that the Iewes should haue cause to reioyce in the Lord Wherefore it is added that the Church must reioyce in the Lord. though he meant hereby to asswage their sorrowes yet therewithall he also exhorts the faithfull to modestie that they should not breake forth into furie if it fell out that the Lord should thus subdue their enemies For men are inclined to nothing more then to swell in pride when things fall out as they would haue them they forget then that they are men and as for God whom they ought to acknowledge the author of all benefits him they vtterlie neglect Thus then that the Prophet might bridle this inordinate ioy of the flesh which often caries vs beyond our bounds he addes in the Lord because Let him that reioyceth reioyce in the Lord. as all our glory and gladnes comes only from him so it should be ascribed only to him Lastly he exhorts vs to acknowledge Gods benefits that the higher he hath
lippes ye know were to preserue knowledge and at their mouth men were to seeke it Mal. 2.7 The Prophet therefore complaines that those who should bee lights and guides to others were themselues as blinde as the rest Some refer the word seruant to Isaiah others to Christ and thinke that both were condemned of blindnesse But this comes nothing neere the Prophets drift for his meaning is by way of comparison to amplifie the former complaint made touching the blindnesse of the Iewes Their fault was much greater then that of other nations but the Priests were yet in the greatest fault of all who were their leaders and guides Let vs know then that by how much the more wee come neere vnto God and the higher hee shall haue aduanced vs in dignitie aboue others the lesse shall our excuse be To the same purpose he calles them perfect which indeede should haue been so for hee puts them in minde by this reproch of that perfection from whence they were fallen by so vnworthy a reuolt and thereby had shamefully prophaned that holy and glorious name of their God For seeing he gaue them a perfect rule of righteousnesse to direct them both in life and doctrine it should haue been their parts not to haue swarued an haires bredth from it Vers 20. Seeing many things but thou keepest them not opening the eares but he heareth not NOw himselfe expounds what this blinding is which he mentioned before and he shewes it to be twofold Thus we may perceiue well enough that he speaks only of the Iewes who wilfully and maliciously had choked the heauenly light The fault will bee double then when they shall appeare before Gods iudgement seat if wee shut our eies before the cleere light and stop our eares whilest he vouchsafes to teach vs by his word I grant the prophane nations are iustly left without excuse but the Iewes and others to whom the Lord so many waies manifested himselfe shall bee worthy of a double condemnation in that they would neither see nor heare God Let vs feare this iudgement then What vse we are to make of the former doctrin who haue so many worthy lights and examples shining before our eies for there is a blinding espied at this day in many and as great an hardening as was among the Iewes but the one shall bee no more excused then the other Vers 12. The Lord is willing for his righteousnesse sake that he may magnifie the Law and exalt it THat he might amplifie the offence of the Iewes hee now shewes that it was not Gods fault that they were depriued of good daies Hee said before that the miseries and calamities which they indured were the punishments of their wilfull obstinate blindnesse Now to fill vp the measure of their iniquitie he addes that by their obstinacie they had reiected all reliefe This place is diuersly expounded Some reade This verse diuersly expounded See more in the sequell The Lord would haue it so others He is gracious But I haue translated The Lord is vvilling that is to say is inclined to deliuer his people to magnifie his law and to exalt his iustice And thus God yeeldes the reason why he is ready to succour the vnworthy to wit because he is willing that his glory may be aduanced in their saluation that his iustice by this meanes may also appeare and that his law might florish in her perfect strength Now in that the Iewes were in such a distressed estate it was because they wittingly loued darknesse rather then light and to heape sorrowes vpon their owne heads rather then to obey God for had not this come betweene it was his onely desire to haue inriched them and to haue aduanced them Some expound it thus The Lord is as willing to magnifie his law and to shew his iustice in chastising the Iewes as hee was to threaten them by it and thus they refer the word righteousnesse to the punishments and plagues wherewith this people were visited of God Others translate For my righteousnesse sake and so refer it to Christ but they deceiue themselues in the word Tsidko for doubtlesse the Prophet speakes of righteousnesse minding to shew that the Lord was willing to exalt the truth of his promises and the signes of his righteousnesse in the conseruation of the Iewes if they had not shewed themselues vnworthy of so great a benefit by their owne vnthankfulnesse others thinke that the Lord is heere excused in regard it seemed hee suffered his truth to faile when his chosen people were exposed to so manie calamities and that the Prophet meant to preuent this slander by telling them that they were not thus scattered made a pray because the Lord tooke any delight therein but because he respected his iustice aboue all things The sense according to Master Caluins iudgement But for my part I expound it simply in this sense that the Lord to exalt his Law vvas readie to doe his people good that his glory and iustice might shine therein but that the people depriued themselues of such a blessing and thus made their case desperate by their owne obstinacie The cause why the Lord adornes his Church with so many fauors From hence also wee may gather for what cause the Lord adornes his Church with so many of his fauours euen that hee might magnifie his law and bring men to the seruice of his Maiestie that so his truth might shine more and more When the Prophet saith that the Lord is vvilling it is euident that he findes no cause out of himselfe but yet he expresseth it further in adding for his righteousnesse sake for he excludes all that men bring of their owne neither can hee be moued to doe good but because he is iust Adde also that no dignitie or worthinesse is to be found in any man but there was a speciall reason of this in respect of the Iewes whom hee had vouchsafed to adopt among the rest Vers 22. But this people is robbed and spoiled and shall be all snared in dungeons and they shall be hid in prison houses they shall be for a pray and none shall deliuer a spoile and none shall say Restore NOw Isaiah shewes that the people are miserable and appointed to destruction by their owne folly because they reiected God who otherwise was readie to haue succoured them but they like desperate persons reiected all remedies and sought their owne ouerthrow He so excuseth the Lord then that he vehemently reproues the people who vnkindly did cast off the Lord and turned his grace into wantonnes And yet as I haue said alreadie this is not said so much to iustifie God as bitterlie to complaine of this nation who had sworne to procure their owne ruine seeing they wilfully threw themselues into sundrie calamities If we see the Church scattered and deformed at this day let vs blame our sinnes The cause of the Churches deformitie for we thereby would not suffer
shall bee so discomfited that they shall be vtterly extinct Which sudden destruction he further expresseth by the similitude of towe when fire is put to towe it may well make a blaze for a while but forthwith it is consumed and gone Vers 18. * Or Forget ye the c. Remember ye not the former things neither regard yee the things of old This verse must bee vnderstood by way of comparison THe Prophet hitherunto hath shewed at large how mightie the Lord is to saue his people now hee saith that all the miracles which were wrought in the first redemption vvere nothing in comparison of those that should be effected heereafter that is to say the glory of this second deliuerance should be so rare excellent that it should darken the first not as if the Iewes were to forget so great a benefit for the memorie thereof worthily deserued to be celebrated from age to age euen to the worlds end and as the Lord had commanded was to stand vpon perpetuall record For in the preface of the Law Exod. 20.2 thus he speakes I am the Lord thy God vvhich brought thee out of the land of Egypt out of the house of bondage He also commanded the fathers to be often recording of it to their children and to continue the remembrance of it to their successors This therefore must be taken by way of comparison as in Ieremiah Behold the daies come saith the Lord that they shall say no more The Lord which brought the children out of Egypt but the Lord liues which hath brought the posteritie of Iaakob out of the land of the North and out of all the coasts of the earth whereinto he hath scattered them Ier. 23.7 The summe is that the last deliuerance shall be far more glorious then the first if the one be compared with the other Whence it followes that this prophecie is not to be referred to a few yeeres because the Prophet extols not here the beginnings of their deliuerance onely but extends the fruit of this returne euen vnto Christ at whose comming both the kingdome and priesthood were reallie established Vers 19. Behold I doe a new thing now shall it come forth shall you not know it I will euen make a way in the desert and floods in the wildernesse BY this wee may yet better perceiue what the Prophets drift was in the former verse For heere he saith there shall be a new worke that is no common or ordinary A new work is heere opposed to that which is cōmon and ordinarie See Chap. 42.10 but such a one as by the excellencie and greatnesse of it shall darken the same of all the rest no lesse then the Sunne when it shineth in his might darkens all the starres in the firmament In that hee saith it shall now come forth the meaning is it shall not be long deferred I grant these things were not by and by accomplished but when wee haue respect vnto him that speakes foure hundred nay a thousand yeeres in his sight are but as yesterday Thus hee comforts them because hee would not that their seuentie yeeres captiuitie should discourage them When he addes shall you not know it The interrogation hath more force in it then a bare affirmation This interrogation hath more force and vehemencie in it then a simple affirmation And this manner of speech is much vsed both among the Hebrewes and also among Greeks and Latines Further he promiseth to make a vvay in the desert The desert betweene Babylon and Iudea wherein he hath respect to that desert which was betweene Babylon and Iudea for here he speakes of the peoples returne home And for that cause also hee mentions the floods for they might well haue perished for thirst in trauelling thorow a place so barren and waste Therefore the Lord promiseth to prouide them of water for their iourney as if he should say Feare not for want of necessaries for I wil furnish you sufficiently so as you shall returne vnder my conduct and leading But it seemes the Prophet passeth his bounds when he magnifies this deliuerance in such excessiue speeches For we reade not that the riuers were heere turned into blood nor that a grosse and palpable darknesse troubled the aire or that the first borne were slaine or that any vermin were sent to deuoure the fruits of the earth neither any of the like wonders which came to passe in Egypt none of these happened as wee know in Babylon What meanes hee then by this new deliuerance This hath caused almost all the writers that are Christians to expound this place simply of Christs comming wherein no doubt they haue been deceiued no lesse then the Iewes who onely restraine this to the deliuerance out of Babell And therefore as I haue said in another place wee must heere comprehend the whole time that passed betweene the deliuerance out of Babylon vntill the comming of Christ The Churches redemption out of Egypt may be compared to her first birth The redemption out of Egypt may bee compared to the first birth of the Church because the people were then gathered into a body and the Church was established which before was without forme yet this redemption ended not at the peoples comming forth of Egypt but continued till they were possessed of the land of Canaan which was giuen them after the Kings were driuen thence The like may bee said of this birth by which the Iewes were brought out of Babylon and restored home into their owne Country for this restauration must not bee restrained to their going out of Babylon onely but it stretcheth it selfe vnto the comming of Christ during which space of time there came great and wonderfull things to passe indeed Was it not an admirable thing that a sort of poore captiues contemned of all as miserable abiects and slaues yea held and esteemed as detestable as the disease of the pestilence should notwithstanding bee restored and sent home into their Country by infidell Kings Besides that they should be furnished with all things fit for their iourney and order taken for their affaires as also for the building of the Citie and restoring of the Temple But yet behold wonders much greater then these which came to passe afterwards when there were but a few of the people which would returne backe againe and the most were so discouraged See Exod. 14.11.12 that they preferred so miserable a seruitude before so blessed and happy a freedome When a small handfull I say of them then returned into Iudeah in respect of that great multitude which was led into captiuitie yet fell there out greater lets and hinderances For were there not conspiracies What impediments happened to the Iewes in their returne new hatreds grudgings raised vp against this people who were in too much contempt and disgrace already Did not the worke cease and was not all meanes procured to hinder the finishing of it In which
respect they might well haue thought that the Lord had brought them out in vaine seeing they were now exposed to greater dangers then euer they were before After the Temple was built things succeeded no whit better for they were inuironed on all sides with mightie aduersaries who hated them most deadly and vexed them without ceasing Afterwards they were visited with sundry afflictions and persecutions so as it might seeme they were as good as ouerwhelmed and rooted out by them Yet notwithstanding God ceased not still miraculously to preserue them euen in the midst of fire and sword If we consider their poore and miserable estate and the sore trials they were put to by tyrants wee may well admire how any one of them escaped That we may the better vnderstand then how wonderfull this deliuerance was To vnderstand this last deiiueuerance of the Church aright we must looke to the histories of things begun and continued till Christs comming The Prophets still kept their eye vpon Christ and in what sort it surpassed the first wee must haue an eye to the histories of things begun and continued vntill Christs comming who then added infinite graces and benefits to the former for doubtlesse the second deliuerance was greater then the first Neither is this any constrained exposition but it agrees with the maners of speech vsed among the Prophets for they haue alwaies respect vnto the Messiah and incessantly did they fix their eies vpon him The Prophet Haggai therefore will giue vs much light for the vnderstanding of this place For he shews that when the Temple was built the olde men which had seene the excellencie of the first wept saying that this latter was nothing in cōparison of the former and hardly could they be perswaded but that God had vtterly forsaken them and that his promises were of none effect Bur Haggai to comfort them and to shew that the glory of the second Temple shall far surpasse the first albeit the outward forme of it were lesse beautifull brings them forthwith to the Redeemer saying on this manner Thus saith the Lord of hostes Yet a little while and I will shake the heauens and the earth and the sea and the dry land and all nations the desire of all nations shall come and I will fill this house with glory saith the Lord of hostes The gold and siluer is mine saith the Lord of hostes the glorie of this house shall bee greater then the first Haggai 2.7 As Haggai then continues the restauration of the Temple till Christs comming to which he refers the true glory of it so this deliuerance out of Babylon held on the course thereof till Christ for these things are conioined together or rather haue affinitie one with another so as it is no maruell though he say it did euery way surpasse that deliuerance out of Egypt Vers 20. The wild beasts shall honour me the Dragons and the Ostriches because I gaue water in the desert and floods in the wildernesse to giue drinke to my people euen to mine elect HE adornes the former sentence for all things standing in this confused maner it was needfull to set out Gods power in the highest termes that might be that at least the word might supplie that which seemed to be wanting in effect His meaning is then that Gods hand shall be so sensiblie felt and perceiued in this worke that not only men but vvild beasts also should be touched with a sense of it so as they should yeeld a kind of honour and thanks vnto God This prophesie therefore answers to Psal 114.3.4 where it is said That the sea saw it and fled Iordan went back the mountaines skipped like sheepe and the little hilles as lambs the earth trembled at the presence of the God of Iaakob Isaiah attributes heere the same feelings to the brute beasts in regard that by a secret instinct they should be constreined to giue place that the people might passe with more securitie And yet the reason hereof hath a larger extent to wit that they shall stand amazed at the beholding of so many miracles To be short God shewes that he will not leaue his people destitute of necessarie foode that they should be inforced to returne back through want for by this excessiue kind of speech he expresseth the incomprehensible loue of God towards the Iewes that by the power of their hope they might mount aboue all present obstacles The vse Now when we heare of these things let vs not measure his power in our distresses according to the order of nature but by faith let vs fix our eies aboue all things visible and comprehensible Moreouer lest these poore banished orphanes should lose all hope of Gods euerlasting fauor in seeing themselues thus reiected and despised of all Isaiah brings them to the remembrance of their adoption as if he should say Thinke not but that you remain the people of God still My people mine elect notwithstanding this your horrible scattering for he who hath once elected you neuer changeth his counsell As oft then as we stand in neede of incouragement to hope well let vs remember the calling of God We must in temptation oppose our vocation against our vnworthines for albeit we feele our owne vnworthines yet it ought to suffice that the Lord hath vouchsafed vs this honor to make vs his people Vers 21. This people haue I formed for my selfe they shall shew forth my praise THe Prophets meaning is that the Lord must needs performe that which he spake before because it concernes his owne glorie to deliuer the people which he hath chosen to himselfe This appertained therefore very much to the consolation of the Iewes as if he should say Do ye thinke I will suffer my glory to fall to the ground It is ioined with your saluation Gods glorie and our saluation ioined together and therefore it stands me in hand to looke to it Be you sure therefore that all shall got vvell vvith you for I can not suffer you to perish but my glorie must therewithall be abolished also But your saluation is sure for I haue determined that you shall magnifie my greatnes for euer Where he saith he hath Created this people it is to let vs vnderstand that our regeneration is a worke supernaturall for we are to hold this principle which we haue often told you of heretofore that he speakes not here of that generall worke of his creation touching mankinde Isaiah speak not here of our common creation but of our spirituall regeneration See Chap. 29.23 but of regeneration or adoption by which God separates his Church from the rest of the world and from all the remainders of it Let no man be so bold then as to attribute this worke either to himselfe or to the merits of men but let vs from this place learne to ascribe so excellent a benefit whollie and only to the free grace of God They shall set forth my
out by chance Hee repeates againe though thou hast not knowne me to confirme this point the better to wit that Cyrus obtained nothing of God but for Iacobs sake vers 4. first that he might thankfully acknowledge so great a benefit and as a testimonie of his thankfulnesse hee might indeuor to shew kindnes to the people of God Vers 6. That they may know from the rising of the Sunne and from the West that there is none besides me I am the Lord and there is none other God would haue the memory of his mercies retained in his Church THe Prophets meaning is that this worke should bee so excellent that all nations should extol and magnifie Gods name therein yet was it not forthwith accomplished For albeit the fame of this victory was spread far and neere yet few perceiued that the God of Israel was the author of it But after it was manifested to those that dwelt neere it was divulged also to others till at last the newes thereof came to the vvhole vvorld Neither doth hee foretell what should by and by fall out but that which was afterwards to be accomplished notwithstanding these things were a long time concealed The Lord then would not suffer the remembrance of such a deliuerance to vanish but would haue the same to be called to mind by continuall admonitions to the end the nations furthest remote might celebrate the memorie of this deliuerance from generation to generation euen to the worlds end Wee ought likewise to obserue that which I haue touched before to wit that the Prophet ioines the first prophecies with the last because the returne of the people was as a beginning and forerunner of the generall deliuerance to come And thus he speakes of the true and perfect restauration of the Church Adde also that although men by their malice and vnthankfulnesse should burie these glorious works in obliuion See the first section after the seuenth verse for the further exposition of this sixt verse yet it followes not thereupon that the same should not cleerely shine in the view of the whole world for they cease not to retaine their glorie stil though the blind worldlings haue no eies to behold them Vers 7. I forme the light and create darknesse I make peace and create euill I the Lord doe all these things AS if he should say Those who were wont to attribute all things to fortune As I thinke this whole section belongs to the sixt verse or to Idols shall now know the true God so as they shalt attribute all power and glory yea and the administration of all things to him only He speakes not of a perfect knowledge albeit the same be required to attaine vnto the vnderstanding of former things Now seeing the Prophet affirmes that the very Pagans shall vnderstand that this whole action is ordered and gouerned by the prouidence of God it ought to make those that beare the name of Christians to blush when they rob him of his power to giue it to diuers sorts of gouernours forged in the shop of their owne braines as they doe in the Papacie For what an acknowledging of God call you that to giue him onely bare and naked titles For as he is the true and onely God so must wee ascribe vnto him his absolute and full authoritie which hee hath in ordering disposing of all things at his pleasure both in heauen and in earth By these words of light and darknes vnder a figure he vnderstands as well peace and war as prosperite and aduersitie Light and darknesse taken for prosperitie and aduersitie Obiect Ans Afterwards according to the phrase of the Hebrewes he extends the word peace to all good successes which plainly appeares by the opposition for he not onely opposeth peace to war but to all other mishaps Some giddy heads wrest this word euill as if God were the author of it but it is euident enough to him that hath eies to see how shamefully they abuse our Prophets testimony For that which is plainly opposed expounds the signification of the word adde if you will that the members ought to be referred one to another for he opposeth peace to euill that is to say to wars calamities and other aduersities If he had opposed righteousnesse to euill they might haue had some pretext but this opposition of things so directly contrary is easilie vnderstood And yet the common distinction is not to be reiected to wit that God is the author of the euill of punishment but not of the fault God is not the author of euill as some would haue him A common distinction God the author of the euill of punishment not of the fault A false doctrine of the Sophisters 1. King 11.14 23. But the Sophisters doe expound it amisse for although they confesse that famine plague warre vnfruitfull seasons and such like scourges doe come of God yet they denie him to be the author thereof when they befall vs by reason of men Which is a false doctrine and vtterly crosseth the Prophets words for the Lord often raiseth vp the wicked to correct vs by their hand as it appeares by many testimonies of the Scripture I grant the Lord inspires not euill into them but he vseth it as a meanes to chastise vs and therein performes the office of a iust Iudge Did he not so serue himselfe of Pharaohs hardnesse of heart Exod. 2.23 1.11 and others to afflict his people Let vs therefore hold fast this doctrine to wit that God onely is the author of all things God the author of all things and how that is to say he sends aduersitie and prosperitie howsoeuer hee vseth mens industries therein that so nothing may bee attributed to fortune or to anie other cause whatsoeuer Vers 8. Ye heauens send downe dew from aboue and let the clowdes droppe downe righteousnesse let the earth open and let saluation and iustice grow forth let it bring them forth together I the Lord haue created him The doctrine of this verse was very effectuall to confirme the faithfull in the expectation of their deliuerance to come SOme thinke this should be a forme of praier which the faithfull were to vse in waiting for that deliuerance whereof the Prophet speakes And thus they ioine this verse to the former The Lord will not deliuer you by and by it shall be your duties therefore to solicit him by your praiers But I expound it otherwise to wit that the Prophet speakes still in the name of the Lord who in regard of his absolute power hath heauen and earth at his becke and heere commands them in his name to apply themselues to further the restauration of the Church This verse therefore hath great force in it to confirme the faithfull in the hope of their redemption to come for which way soeuer the Iewes turned their eies they saw nothing but matter of despaire If they looked towards heauen behold God an
and strength are the two maine points of our saluation the faithfull acknowledge God to be the author of both in them and thus they whollie attribute the glorie of their happines vnto him and in confessing that it proceeds from his free grace it is to testifie to all that by nature they are depriued of such gifts They therefore confesse that they can finde neither strength nor righteousnes in themselues but do seeke the same only in God that he may not be defrauded of his proper right He shall come vnto him The expositors agree not touching the interpretatiō of these words for mine owne part I vnderstand this place only of the faithfull who submit themselues vnto God that so wee might see the reason of the opposition which is betweene them and those rebels which cease not obstinately to resist God Thus I expound it then Those vvho confesse their righteousnes and strength to be from God shall come to him For his meaning it that we haue accesse vnto God by faith so as all those vvhich confesse that their saluation consists in him shall also come vnto him and feele him present vvith them Truely None comes willinglie to God til they feele their reconciliatiō with him a man can neuer voluntarily draw neere vnto God till he be reconciled with him for the more we feele the terror of his Maiestie the further off wee flee from him The Prophet in this place then magnifies this ioyfull fruit of Gods fauor by meanes whereof those that were strangers farre off before Col. 1.21 Ephe. 2.13 shall now come and be made neere vnto him To this agrees that in the 65. Psal Because thou art a God that hearest prayer therefore shall all flesh come vnto thee Now Isaiah hauing shewed that God will gather in strangers from their dispersions and entertaine them in his owne house he denounceth an horrible iudgement against contemners and despisers who giue themselues the raines as if there were no God at all and scorning all pietie wallow themselues in worldlie delights Faith the mother of obedience For as faith only brings forth obedience so the Prophet shews that it is infidelitie only which prouokes God to wrath and displeasure When he brands the vnbeleeuers with this marke Infidelitie the mother of rebellion that they are rebels to God yea that they prouoke him to the combat therewithall hee pronounceth that they shall be couered with shame howsoeuer they make their triumphs in the sight of the world Vers 25. The whole seed of Israel shall bee iustified and glorie in the Lord. HEe now preuents an obiection The preuention of an obiection which might be made against this doctrine to wit it seemes strange that the Lord should call those nations vnto him which were farre off before as if they should say Hath God then chosen the posteritie of Abraham in vaine Shall his promises so often repeated Gen. 15.5 and 17.7 vanish into the aire To this he answers that the Lord will not cease to be true in his promises still so that howsoeuer God hath made choise of the Gentiles yet notwithstanding the couenant contracted and made with their fathers shal stand still inuiolable because the elect Iewes shall hold their soueraigne prerogatiue For hee speakes not heere of their reiection as in many other places but the Prophet only deliuers this point that Gods grace which shall now be extended to all nations shal still flow from this fountaine I am thy God and the God of thy seed after thee Gen. 17.7 whereas the most part of the Iewes then were reiected this ouerthrew not Gods couenant because the remnant that were adopted alwaies remained the true and lawfull seed and albeit they were few in number yet were they the first borne in the Church Moreouer all those among the Gentiles which were grafted into this body began now to be the children of Abraham as in Chap. 44.5 one shall say I belong to Iaakob another shall subscribe with his hand and say I am begotten of Israel From this title it is that we at this day are reputed by good right the Israel of God though Iaacob begat vs not Gal. 6.16 The Prophet addes this then that they should not thinke the couenant of God was abolished as also that they were not so to glorie in their race and stock that they should therfore vtterly despise the Gentiles The vvhole seed of Israel He stretcheth this seed further off lest they should imagin it to be vvhollie restrained to the posteritie of Abraham For the Lord gathers his people indifferentlie both out of Iewes and Gentiles In this place then he speakes in generall of all mankinde Neither righteousnes nor glorie out of God We haue further to obserue that the Prophet saith we are iustified and shall glorie in the Lord for we must neither seeke righteousnes nor glorie out of him Now glorie is added because it depends vpon righteousnes and followes it For which cause S. Paul saith Where is thy reioycing It is excluded By what law of works nay but by the law of faith Rom. 3.27 Also if Abraham were iustified by works he had wherein to glorie Those iustly glorie that seeke their iustice in God only but not with God Rom. 4.2 It followes then that those shall iustlie glorie who seeke their iustification in God only acknowledging that in themselues there is no matter at all of reioycing THE XLVI CHAPTER Vers 1. Bel * Or quite ouerthrown is bowed downe Nebo is fallen their Idols were vpon the beasts and vpon the * Or Mares Cattell they which did beare you were * Or thrown downe laden with a wearie burden The coherence of the sentences rather to be considered now and then in this prophesie then the diuision of the Chapters ISaiah continues forth his former argument for wee must not stande ouer-strictlie vpon the diuiding of the Chapters in regard they were not alwaies aptly obserued but wee are rather to consider of the sentences which cohere very well as I haue said notwithstanding if any had rather haue it the beginning of a new Sermon in regard that he forthwith speaks of the ruine of Babylon I do not much contradict him Bel and Nebo were Idols which the Chaldeans worshipped and it is very likely they were their chiefe patrons for Idolaters alwaies make choice of some principall gods Idolaters wil alwaies make choice of some principall patrons vnder whose protection they thinke to be safe Wee may also coniecture that this Nebo was an inferior god added to the great god Bel as Mercurie was to Iupiter And vnder the names of these two the Prophet also comprehends all other Idols foretelling by the spirit of prophesie that all the abominable Idolatries and superstitions of the Gentiles should be abolished when God hauing subdued the Idolaters vnder his feet shall in triumph leade them captiues for then it should be manifest to all
vpon the assured accomplishment of it Vers 12. Heare yee mee yee stubborne hearted that are farre from iustice The rebellious nature of the Iewes described HE sharply rebukes the Iewes againe who would neither giue credence vnto God nor receiue any consolations at all in their aduersities This was a galling reprehension which no doubt went very neere the quicke but they well deserued it in regard neither threatning nor promise of God were it neuer so sweete and amiable was auaileable to tame them These two epithetes which he heere vseth are to be noted whereby hee giues vs to vnderstand that the afflicted and miserable shut vp the passage of Gods helpe from them by their owne rebellion For by their murmurings and grudgings they shake off the feare of God and in thus doing rush themselues headlong into such desperate courses that they make open war vpon him Now he speakes to the Iewes who were readie to burst with malice and pride notwithstanding afflictions oppressed them to the vtmost And thus hauing shaken off the feare of God they fell into opē raging which I would to God many among vs were not guiltie of who wax worse by their calamities Thus then they would accept of no remedie nor medicine at al to cure their euils If any would haue the word iustice to bee taken heere for Gods succor as in the verse following I leaue it free for them so to doe for it is no strange thing to see the obstinate who repell God and reiect his grace to bee vnable to rest vpon his sweete promises or not to suffer that any should doe them good albeit helpe bee offered them Vers 13. I will bring neere my iustice it shall not be farre off and my saluation shall not tarry for I will giue saluation in Zion and my glorie vnto Israel An oppositiō betweene the iniustice of man and the iustice of God IF any had rather retaine that which I was saying to wit that such as are farre from iustice and vncapeable of Gods grace are here called to repentance the sense will bee all one but if wee say that the Iewes were farre from iustice in regard they were giuen vp to a dissolute behauiour as men past grace then there is an apt opposition betweene the iustice of God and the iustice of men Although the Iewes then were farre from iustice and had cast off all studie of pietie yet God affirmes that his iustice is neere As if he should say I must confesse incredulitie is a maine let and hinderance yet shall it not hinder me in the end from manifesting the force of my truth What though some did not beleeue saith Paul shall their vnbeliefe make the truth of God without effect God forbid Rom. 3.3 Yea let God bee true and euerie man a lier And to say the truth if he did not ouercome mens stubbornnesse by his goodnesse wee should incontinently perish For which of vs receiues the bounty of God or his grace when hee offers the same as wee ought Why God withdrawes his fauour from vs for a time Doth hee withdraw his mercy or his truth from vs It is for no other cause but for that we be farre from iustice Contrariwise though we resist him yet he drawes neere vnto vs that he may manifest his iustice albeit we be vtterly vnworthy of it Yet he doth this in such wise as the wicked receiue no fruit at all by it For the Prophet comprehends not those cursed apostataes as if this saluation promised belonged vnto them but onely affirmes that God hath meanes ready to make his iustice appeare But heere it is needfull for vs to consider in what state this people stood to whom this speech was directed They were all in a manner tainted with the sinne of infidelitie and those that rested vpon the promises were but very few All are gone out of the way euen the elect sometimes shewed themselues but too obstinate so as they seemed to be no lesse infected with this contagion then the rest He taxeth them all in generall then as well to conuince the reprobates as to gall the elect and to bring them into the right way But he chiefly sets himselfe against the rebels as I haue said who obstinately and stubbornly reiected all hope of grace And my saluation Heereby it appeares what he meant by the word Iustice to wit the help and succour of God promised in fit and due season to his people He takes iustice and saluation then for one and the same thing because it is an excellent testimony of Gods iustice when he conserues and protects his distressed ones It is not added superfluously that it shall not be far off and shall not tarrie Note Gods great clemency for heerein he expresseth Gods exceeding great mercie in that he will finish the course of his iustice albeit the people should resist the same And vvill put The letter Vau is heere put for a particle of rendring the cause thus For I vvill put Now this is a confirmation of the former sentence as if hee should say Seeing the Lord hath once determined to saue Ierusalem shee cannot be disappointed of such a benefit He ioines his glory with the saluation of the faithfull as also Saint Paul takes the word glory Gods glory and our saluatiō lincked together for mercy Eph. 1.6 and 3.16 For then Gods glory shines fully when he drawes his children out of the bands of death and sets them at libertie because hee will haue the saluation of his Church and his iustice to be conioyned with an indissoluble knot THE XLVII CHAPTER Vers 1. Come downe and sit in the dust O Virgin daughter Babel sit on the ground there is no throne O daughter of the Chaldeans for thou shalt no more be called Tender and delicate Gods decree put in execution NOw Isaiah sets that downe at large which hee mentioned before touching Gods counsell and the execution thereof For hee speakes heere in plaine termes of Babylons fall Babylons fall because there was little or no hope that the people should euer returne as long as the Babylonicall Monarchie florished He therefore conioined these two things together to wit the ouerthrow of this Monarchy and the peoples deliuerance which should insue For the statelinesse of this Citie was vnto the poore Iewes as a deepe graue in which they were buried but when the Lord opened it then the peoples first life was as it were restored to them afresh In that hee commands her to come downe it hath greater weight in it then if he had directly threatned she should come downe for thus he speakes with authoritie as if he were alreadie set in a throne of iudgement for he spake nothing but what he had warrant from God to deliuer and therefore hee boldly pronounceth what should happen And this commission wee see the Lord gaue to Ieremiah Behold I haue set thee this day ouer kingdomes and nations
euen in wilde beasts who yet are gentle and louing in this behalfe howsoeuer otherwise they be of cruell and fierce natures Now in regard women sometimes proue more vnnaturall then wilde beasts yea and ouercome them in crueltie by neglecting the fruit of their bodies the Lord addes that if this should fall out that yet he will neuer forget his people For the firme and vnmoueable affection he beares vs farre surmounts the vehement loue and amitie of all fathers and mothers in the world Let vs then call to minde what Christ saith Math. 7.11 If you which are euill can giue good things to your children how much more will your heauenly father Is it possible that he should emptie himselfe of this fatherly affection No verily Men which are of peruerse natures and loue thēselues yet will not neglect their children and will the Lord the fountaine of mercie who needs nothing but giues to all men liberallie and hath not the lesse neglect his Church Wherefore howsoeuer it falles out sometimes that mothers reiect and forsake their children which yet is prodigious yet notwithstanding God who loues his children with a stable constant and perpetuall loue will neuer reiect them To conclude then Chap. 27.23 Hebr. 13.5 our Prophet heere sets out the inestimable care of God who watcheth night and day for our saluation to assure vs that he will neuer leaue nor forsake vs though we be tossed to and fro with many and great calamities Vers 16. Behold I haue grauen thee vpon the palmes of mine hands thy walles are euer in my sight Gods loue to his Church set forth by another similitude BY another similitude he sets forth this inestimable care that God hath ouer vs. We vse to say in our common prouerb That one hath that vpon his fingers ends which is seriouslie imprinted in his memorie And when Moses commands a dayly meditation in Gods law he saith Thou shalt bind them vpon thine hands Deuter. 6.8 that so they might alwaies haue Gods commandements before their eies Heere our Prophet vseth the same similitude as if he should say I can no sooner looke vpō my hands but I behold thee there I beare thee so ingrauen vpon my heart that nothing is able to blot out the remembrance of thee In a word I can not forget thee but I should also forget my selfe True it is that GOD hath neither hands nor any bodily shape but thus it pleaseth the holy Ghost to stoupe downe to our slender and weake capacities that he might the better set forth the infinite loue which he beares vs. And because the Church is in many places called the Temple or Citie of God whence also comes that similitude of building so much frequented in the scriptures Psal 102.16 Ier. 24.6 Math. 16.18 therefore the Prophet brings in the similitude of vvalles by which hee notes out the quiet and peaceable estate of the Church as if he should say I will alwaies see that Ierusalem shall florish and be in good plight Whence also we obserue that heere is set forth vnto vs a right order of gouernment and discipline A right order of discipline described whereof the Lord will be the perpetuall protector and defender as himselfe heere protests Let vs also remember that this prophesie tooke place in that wofull desolation when the walles of Ierusalem which were the liuely image of the Church Ierusalems walls a liuely image of the Church were throwne downe the Temple raced good gouernment abolished and in a word when all things were out of ioint and almost brought to vtter confusion for he promiseth that all the Churches priuiledges shall forthwith be restored to their first perfection Vers 17. Thy builders make haste thy destroyers and they that haue made thee waste are departed from thee HE amplifies that which he touched in briefe in the former verse An amplification of the former verse for his speech might haue bin esteemed ridiculous vaine concerning this continuall care that God hath ouer the Church and her walles which he now suffered to be raced to the very foundations For this cause I say he addes an exposition to wit that it is ruinated indeed but ere long it shall be reedified anew From this word builders wee may gather wherin the right way of repayring the church consists The right way to repaire the Churches ruines namely if the Lord bee pleased to send forth master Carpenters and Masons to frame it anew Secondly in driuing out the destroiers which build not but breake downe For albeit God can build vp his church without the helpe of men yet is he pleased to vse their labours and howsoeuer he finisheth the whole building himselfe alone by the secret worke of his holy Spirit yet hee blesseth the indeuors of his seruants that the same should not become altogether vnfruitfull To him we must pray and from him alone wee must expect workemen for hee is able to fit them with gifts and graces and to appoint out to euery one his taske as Saint Paul saith 2. Cor. 3.5 Thus wee are then not onely to pray that God would send forth labourers into his haruest but also that he would furnish them with power and efficacie Mat. 9.38 that they may not bestow their paines in vaine Is the doctrine of the Gospell then preached with some fruit It comes to passe by the singular goodnesse of God But this were not enough vnlesse he therwithall should driue farre off the destroiers for Satan inuades and assaults the Church by infinit waies neither wants hee his supposts and catchpoles who imploy all their forces either to slake hinder or ouerthrow the Lords building and therefore we ought continually to pray that God would still defeate all their enterprises But if that good be not done which we desire let vs accuse our selues and our owne ingratitude for the Lord is readie to bestow his benefits vpon vs in great abundance Vers 18. Lift vp thine eies round about and behold all these gather themselues together and come to thee As I liue saith the Lord thou shalt surely put them all vpon thee as a garment and gird thy selfe with them like a bride HE awakens the Church by setting her deliuerance before her eies The Church is exhorted to behold her glory in the middest of her greatest ruines to the end she might view this so glorious a worke might behold the troopes of men which should flow in vnto her on euery side Now as this gathering together serued to sustaine the mindes of the faithfull in captiuitie so was it their duties who saw it accomplished indeede to render thanks vnto God Whence it appeares that this prophecie was of good vse in both the times as well whilest their deliuerance was yet hidden vnder hope as when it was ratified by the effects And albeit also he speakes to the Church in generall yet this speech belongs to euery one in particular that
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
I thinke and all the Rabbines haue followed it These words This shall be to me ought to be well weighed also as I take it which the expositors notwithstanding haue lightly passed ouer For his meaning is that this calamitie shall be vnto him as the deluge that is as he contented himselfe with one deluge so as he will neuer send a second so will he also satisfie himselfe with this onely waste of the Church and he will neuer suffer it to be any more thus ruinated againe Thus then I suppose this text ought to bee expounded and applied to the similitude namely that the ouerthrow of the Church shall bee the same now vnto God as the deluge was which happened in the daies of Noah for euen as hee then sware neuer to punish the sinnes of men more vvith this so heauie a chastisement so vvill he neuer consume the Church any more as he hath done vnder the captiuitie of Babylon And truly whatsoeuer waste there happened after yet the Church alwaies stood and continued in some forme till Christ his appearing for then the seed of the Gospell was sowen abroad euery where that it might bring forth children to the Lord out of all the nations vnder heauen To conclude the Lord promiseth heereafter to mitigate his wrath and neuer to punish his people so seuerely againe But some will obiect Obiect that since that time the Church hath indured wonderfull straits so farre forth as in mans iudgement shee was welnie brought to nought which being so Ans then haue not I giuen a right exposition of the Prophets words I answere God neuer afterwarde so afflicted his Church that the whole face thereof was abolished as it fell out when the people were caried away captiue into Babylon For albeit Antiochus Antiochuâ—â— and others made terrible wastes after which followed those reuolts which Saint Paul foretold 2. Thes 2.3 1. Tim. 4.1 And that all the world in a maner was defiled with infinit superstitions so as Christianitie was almost raced out yet there euermore remained some forme of a Church though much disfigured Neither was the building so defaced but some relikes thereof remained vnwasted aboue the deluges that so this oath of God might stand fast So haue I sworne This must not be barely vnderstood as it is in it selfe but by way of comparison for he opposeth this member to the former promising neuer to correct his people so seuerely againe but that hee will both mittigate and moderate his stripes Although tyrants then play the wilde beasts in running vpon vs with a desperate furie and that Satan on the other side leaues no plot vnattempted to bring the Church to destruction and that God for our vnthankfulnes le ts loose the raines vnto them yet wil he neuer suffer it to be vtterly swallowed vp of theÌ„ Vers 10. For the mountaines shall remoue and the hils shall fall downe but my mercie shall not depart from thee neither shall the couenant of my peace fall away saith the Lord that hath compassion on thee HE confirmes the former sentence A confirmation of the former sentence and shewes that heauen and earth shall passe and come to nought before his mercie shall faile Some are so fond to demand here how mountaines can remoue or how hilles shall fall downe But they deserue none answere for it is a comparison taken from things that seeme to be fast and firmely rooted thereby signifying that the Church is much more stable and vnmoueable The mountaines are very firme and strong neither doe earthquakes happen so often there as in plain and champian countries The Lord then pronouÌ„ceth that though these great and huge mountaines should remoue or that heauen and earth should meet Psal 46.2 yet his couenant shall stand immoueable and his mercie shall be perpetuall towards his Church And to this purpose it is said in Psalm 93.1 That the Lord shal reigne and that the world shall be stablished that it can not be moued And in Psal 102.26.28 The heauens shall perish but the Church of God shall remaine for euer In the word mercie we are to note what the foundation of this couenant is for we can haue no acquaintance with God vnlesse he freely receiue vs by pardoning our sinnes The couenant is by him called the couenant of peace because the Lord therein offers vs all that which belongs to our chiefe good for vnder this word peace the Hebrues vnderstand all happines and prosperitie Peace taken for all prosperitie Seeing this couenant then conteines a firme and stable blessednes it must needs follow that all those are miserable which are excluded out of it In that he saith it is he who hath compassion he againe confirmes that which we haue said namely that he hath no other reason to shew mercie but because he is pitifull and readie to forgiue Chap 55.7 Vers 11. O thou afflicted and tossed with tempest that hast no comfort behold I will lay thy stones with the Carbuncles and lay thy foundation with Saphirs The glorie of the second Temple greater then the first in this and the next verse HE prosecutes the same argument and promiseth that the Lord will put the Church into her first glorie yea that he will cause her to shine exceeding clearely in that she shall be more gloriouslie beautified then before euen as if she were whollie built with pretions stones Haggai in Chap. 2.10 shewes the same in a word when he said that the glorie of the second temple should exceed the first Wee neede not stand to decipher out the qualities of these precious stones which Isaiah heere mentions seeing the Hebrue expositors themselues agree not together in this behalfe It is enough that wee haue the sense of the place Now this maner of speech hath great weight in it to asswage the sorrowes of the faithfull for it is as much in effect as if he had set the little barke of the Church cleare off the sands when it was now in danger of drowning As oft therefore as we see her ride in boisterous vvaues and pressed with infinite calamities yea and depriued of all consolation let vs remember that these miseries are meanes to prouoke God to giue her succor Vers 12. And I will make thy windowes of Emerandes and thy gates shining brasse and all thy borders of pleasant stones BY these similitudes he shewes that the estate of the Church shall be more excelâ—â—â—t then it was wont to be as we haue noted before The Church is heere compared to a building a similitude which we often meer withall in the holy scriptures and therefore the Prophet layes downe a platforme of a stately and sumptuous building But wee are to note that God is heere made the master vvorkeman of this building for the whole worke must be attributed vnto him Some may aske what the Prophet meanes by Carbuncles Saphires vers 11. Pearles Obiect and other pretious stones for S. Paul hath noted
who are wont to reply that their goods are their owne like Nabal 1. Sam. 25.11 It is mine owne say they and therefore I may keepe it to my selfe Why should I make that common which God hath giuen me for my particular vse The Prophet answers that it doth indeed appertaine vnto thee but vpon condition that thou dealest out part thereof to the hungry and thirstie and not that thou shouldest eate all thy selfe alone Truly common reason teacheth vs that the hungry are defrauded of their right vnlesse their wants be supplied yea such a wofull spectacle often moues the most barbarous and cruell to compassion Afterwards hee reckons vp some particulars which are vsually wont to mollifie the stoniest heart and moue them to shew mercie The reason is that their inhumanitie which are not touched with the sense of the pouertie and need of their brethren might be the lesse excusable Lastly hee concludes and hide not thy face from thine owne flesh where we are to note this word flesh for thereby he meanes all men in generall not one whereof wee can behold but therein of necessitie wee must view our owne nature as in a glasse It is great inhumanitie then to disdaine and despise those in whom wee are forced to acknowledge our owne image Vers 8. Then shall thy light breake forth as the morning and thine health shall grow speedily thy righteousnesse shall goe before thee and the glory of the Lord shall imbrace thee THe Prophet shewes that God is not ouer rigorous A preuention of an obiection neither requires hee of vs more then is neede though hypocrites complaine causlesly neuer so much in accusing him of too great seueritie for when their workes are condemned then they gnash the teeth and answer that God can neuer be content and therefore they know not what they should doe more nor what way to take Hee answers them againe that God requires no more but a pure and vpright heart that is to say a good conscience If they haue that he will shew them mercy and in gathering them together againe will giue testimonie of their holinesse and will blesse them euery manner of way whom he hath iustly chastised for their disloyalties In a word that they shall haue no occasion at all to murmure as if he were too sharpe towards them because they should taste of his bountie and liberalitie if in reiecting all hypocrisie they would dispose themselues to worship him in sinceritie We must note the particle then For on the contrarie it signifies that hypocrites are very farre off from this pure worship of God though they would be taken for the holiest men in the world But the Prophet holds them more then conuinced when by their owne workes he shewes that they neither feare nor reuerence the Lord. By the word light he meanes a prosperous estate as on the contrarie darkenesse signifies a life full of miserie and calamities And this we know is a phrase of speech much vsed in the Scriptures Mich. 7.8 Chap 42.16 Health notes out an happie and quiet life as we shall see anon in another place For the plagues which were inflicted vpon this people by the hand of God in regard of their sinnes had almost consumed them so as they pined away as a sicke man that is brought low by a languishing disease For there is no sicknesse so sharpe as to be pressed with the iust vengeance of God or to be washed vnder his curse The word righteousnesse may be taken two waies either for a testimonie of vprightnesse or for an estate well ordered because God would heale the confusions and place all things in their first estate The first sense then will be after God shall be reconciled with thee the testimonie of thy righteousnesse shal appeare before him and before men as if an Herauld of armes went before thee There are other expositors which had rather take righteousnesse for a well ordered common-wealth which is a gift of God and no small token of his fatherly loue And in other places also we haue seene that it is taken in this sense amongst the Hebrews But the last member which followes the glorie of the Lord causeth me rather to follow the first exposition Thy righteousnesse shall goe foorth that is to say All shall know that thou art iust and holie vvhereas before thou wast guilty and conuicted And thus the glorie of the Lord shall be put vpon thee whereas before thou wert ouerwhelmed with ignominie and reproches For we are exposed to shame and contempt when we beare the punishment of our transgressions Vers 9. Then shalt thou call and the Lord shall answere thou shalt crie and hee shall say Here I am if thou take away from the middest of thee the yoke the putting foorth of the singer and wicked speaking ISaiah prosecutes that which he hath alreadie begun to intreate of namely that the Iewes should prosper in all things The same argument further prosecuted if they liue in such equitie and so abstaine from all wrong that thence men may take notice of their piety and religion For he pronounceth that which is said by Hosea and is repeated by Christ That mercie ought to bee preferred before sacrifice Hos 6.7 Matth. 12 7. Hauing spoken then of the duties of charitie and likewise hauing protested that such as performe them shall be happie now he ads Then thou shalt cal and the Lord shal heare thee For herein consists the chiefest part of our happinesse namelie if God vouchsafe to heare vs contrariwise there cannot befall vs a more wofull condition then when hee is our enemy Now for the exercise of our faith he attributes that to our prayers which he is minded to bestow voluntarily Wherein our principall happinesse consists and of his meere liberalitie For if he should still supplie vs with his benefits while we slept as it were the affection of prayer would grow cold in vs yea would be vtterly frozen vp and so his liberality shuld nourish our sloth negligence Albeit then that hee preuent vs by his free grace yet will he haue our prayers to come betweene and therfore he addes Thou shalt crie and he shall say Here J am For this promise containes also an exhortation to the end we should not remaine idle When hee saith Here am I this appertaines not to our outward senses but by the effects he shewes that he is neere vnto vs and afuours vs. And in the end of the verse he repeates againe that God will be pacified towards the Iewes if so be they did repent By the yoke he comprehends all the molestations wherewith the poore were vexed As if hee should say If thou ceasest to molest thy brethren and abstainest from deceit and violence the Lord will blesse thee euery kind of way The lifting vp of the finger also containes vnder it all manner of iniuries For wee are wont to say Lift vp thy finger when we meane to
he notes out the inhumanitie rapines violence and outrages which the hypocriticall sort exercised ouer the poore and such as were not able to resist We must not thinke he had to deale with notorious murtherers or theeues but with the King and States-men who were honoured and respected in regard of their great places These are they whom he calles men of blood in that they cruellie vexed poore innocents and in that by force and violence they wrung vnto themselues other mens goods For this cause in the next place hee puts iniquitie in stead of blood And howsoeuer hee seemes to extend his speech further off yet it is but a repetition or redoubling of the words which the Hebrewes often vse for amplifications sake For he expresseth more by the fingers then by the hands As if hee should haue said There is not the least part of your bodies which is not stained with extortion Next hee toucheth another kind of wickednesse to wit when one of them circumuented another by subtilties periuries and treacheries For iniquitie by which we wrong our neighbours is fortified with crueltie Iniquitie fortified by crueltie or lies and deceit as with the court gard Now the Prophet in this place insists vpon matters belonging to the second table and by the sinnes which they had committed against the commandements therein contained hee shewes that they were wicked persons and vtterly void of the true feare of God For that barbaritie and disloyaltie which violates humane societie meerely proceeds from the contempt of God Violating of humane societie proceeds from the contempt of God See here the reason then why from the hands that is to say from extortions and outrages hee descends to lying wicked practises periuries and other diuellish subtilties whereby wee circumuent our neighbours Vers 4. No man * Or crieth calleth for iustice no man contendeth for truth they trust in vanitie and speake vaine things they conceiue mischiefe and bring foorth iniquitie THe Prophet meant to say It is not enough that we abstaine from offering violence vnlesse we hinder it in others that there was no regard of equitie or vprightnes among theÌ„ That no man opposed himselfe against the iniuries which the great ones practised against the weake And that all licentiousnesse grevv and increased because all looked through their fingers thereat and no man did set his heart to maintaine iustice Now it is not enough that we only abstaine from violence our selues vnlesse as much as possiblie we can we therewithall endeuour to hinder men from doing the same to others Truely who euer he bee that permits that which he may hinder the same may be said in a sort to command it For silence is a kind of consent And to this appartaines the second member Some take the verb Nâ—shpat in the passiue signification and thinke the Prophets meaning is That none is iudged iustly For the whole State is ful of corruptions and yet no man opposeth himselfe against them But the actiue signification agrees better in respect of the answering of these two points one to another No man calles for iustice No man contends for truth For whereas some translate No man iudgeth himselfe in truth it is a little too nice Besides in as much as this verb To crie is taken to contend the scope of the text seemes here to runne better No man sets himselfe to maintaine the right with a loud voice freely to maintaine and defend iustice In a word to contend against the wicked Vnlesse we had rather refer this crying for iustice to the miserable who were vniustly oppressed As if he should say These poore wretches held their peace because they gained nothing by their cries But this sense would be somewhat too harsh Well if such as are carelesse in defending of mans right and such as relieue not the afflicted are thus rigorouslie condemned by the Lord what shall become of vs Note if our zeale in maintaining the glorie of God prouokes vs not to crie without ceasing against iniquities if we winke at the scoffes wherewith the wicked deride the doctrine of saluation and prophane the name of our God or if wee set light by the plots wherewith they goe about to ouerthrow the Church shall not our silence deserue to be condemned of disloyaltie and high treason I trow yes To be short Jsaiahs meaning is that all good order falles to ruine by our fault if we resist not the wicked as much as in vs lies Secondly that there is an extreme confusion when no man stirres his foote to vphold iustice When he saith that they trust in vaine things it is to signifie that they heaped vp multitudes of peruerse counsels by meanes whereof they became vtterly obstinate Will you see the height of iniquitie The height of iniquitie then Surely wee may then be said to be come vnto it when in seeking out sweete allurements heere and there we accustome our selues with a setled malice to contemne God for by such meanes Satan inueigles the reprobates till hee hath wholly bewitched them So as hauing first of all shaken off all feare of God they come by degrees to reiect all wholsome admonitions and at last with an insupportable pride and sawcinesse to deride and scorne them Because arrogancie then transports vs when wee oppose our vaine hopes against Gods iudgement it is not without cause that our Prophet brands this trust vnder which scorners hide themselues with a note of despaire For a man may see well enough that the maladie is growne incurable when the wicked make no bones to flatter themselues in all mens sight and when being built as it were vpon their owne frowardnesse they thinke they haue licence to doe whatsoeuer they list Hee addes that one might discerne a farre off what their thoughts and maners were in their speech according to the common prouerbe Prouerbe The tongue is the messenger of the heart And yet this particle may be expounded two waies either that they vttered nothing that was good but that their tongues were framed to deceiue without ceasing or that their wickednesse brake forth into manifest swaggering And this second exposition pleaseth me better then the first They shall conceiue mischiefe and bring forth iniquitie These similitudes are elegant Simile For by them he compares the wicked to women who nourish their fruit in their wombe and afterward bring it forth Likewise hee saith that the wicked are like great bellied women whilest they are plotting their treacheries in their breasts euen till the full time approch in which they must be deliuered namely as soone as they haue found fit opportunities Now hee saith that they conceiue hurtfull counsels to the end they may afterward oppresse the innocent without cause As if hee should say They plot their mischiefes long afore hand and are alwaies readie to execute some outrage for they cease not heere and there to search out close conueiances to trouble such as
his Spirit then is our condition happy euen in the midst of infinite miseries Neither doe I doubt but it was the expresse purpose of the Lord to say that albeit God meant to deale graciously vvith his Church yet shee must know that her life and saluation is hidden in him by faith And thus the ancient people is discerned from the new for as the Kingdome of Christ is spirituall so from his resurrection from the dead the soules of the faithfull must ascend vp on high with him Now hee promiseth that the Church shall neuer be depriued of this inestimable benefit namely of being gouerned by the holy Ghost and sustained by the heauenly doctrine for it were to little purpose that the Gospell should be offered vs and the holy Ghost giuen withall vnlesse they should alwaies dwell and remaine with vs. God speakes vnto vs but by the mouth of his seruants When hee saith in thy mouth it is to shew that the Lord so speakes vnto vs that in the meane while hee meanes to vse the seruice and ministry of man Hee might indeed if it pleased him speake vnto vs from heauen or send his Angels from thence onely heerein he hath respect to our weakenesse Why so Because hee would call and exhort vs by our like Why God rather speaks to vs by man then by himselfe that by their voice he might draw vs vnto him the more familiarly This order therefore was by him established in the Church so as they who reiect his Ministers brag in vaine of their obedience vnto God His meaning is then that we seeke the doctrine and word of life in the mouthes of his Prophets and in the teachers who preach in his name and by his commandement My vvords shall not depart Some translate in the imperatiue Let not my words depart and so the future tence is often taken for this But an exhortation or a commandement in this place agrees not in regard the Prophet rather promiseth what God meanes to accomplish I denie not but hence we may draw an exhortation but the promise must goe before Now the tenure of the promise is that the Lord will so assist his Church and haue such great care of her that he will neuer suffer her to bee depriued of the doctrine of the word When afflictions presse vs then to the quicke and things succeede not as wee would wish let vs haue an eye to this sentence for it is the vvord and Spirit by which we must be râ—ised vp and sustained of which the Lord heere promiseth neuer to destitute vs. THE LX. CHAPTER Vers 1. Arise O Ierusalem bee bright for thy light is come and the glorie of the Lord is risen vpon thee In Chap. 59.21 hee spake of the word now hee speakes of the efficacie of it IN this place the Prophet shewes what the efficacie of this word is whereof hee spake in the former Chapter For he comforts the church in her low and afflicted estate and restores her to her brightnesse And in respect that he represents the person of God he heere manifests his authoritie and for that cause vseth a commandemeÌ„t that he might giue his speech the greater weight as if by his absolute power he placed the Church in that happy estate which hee before promised her The summe is to assure the faithfull that the Prophet spake not as in the aire but effectually Now he commands her to Arise in regard that before he said she sate vpon the ground which two words are opposites In the 47. Chapter of this booke hee said to Babylon Come downe and sit in the dust And in Chap. 32.18 he said of the Iewes themselues My people shall sit in the dust and yet on the contrarie in Chap. 52.1 2. hee saith Arise Arise O Zion put on the garments of thy beautie shake thy selfe from the dust Now in this place againe hee raiseth vp the Church as if he tooke her by the hand to the end shee might againe recouer her seate of honor who now sate in the dust wholly couered ouer with filth and dung Now that the poore Iewes might not by reason of the darknesse of their euils be vtterly ouerwhelmed with despaire hee telles them that the light which had been smothered for a time should immediately breake forth againe Heerein alluding to the ordinarie course of the day succeeding the night As if he should say Simile The Lord hauing compassion vpon thee will draw thee out of these obscure dungeons in which thou hast so long bin held prisoner I haue satisfied my selfe in correcting thee it is time now therefore thou shouldest begin to take some ease And therefore by the word To shine vnder a figure hee meanes a recouery of health and a florishing estate as heeretofore by darknes Chap. 58.10 and 59.9 he signified the calamitie of the Church But heerewithall he admonisheth her that this light shall arise vnto her from none but from the brightnesse of Gods countenance at such time as he shall bee pleased to manifest some tokens of his fauour for all things fall out to the best when the Lord lightens vs with his brightnesse but if he be against vs we cannot possible meete with a greater misery nor infelicitie Vers 2. For behold darknesse shall couer the earth and grosse darkenesse the people but the Lord shall arise vpon thee and his glorie shall be seene vpon thee NOw hee amplifies this grace which hee mentioned before by way of comparison An amplification of the grace mentioned in vers 1. to the end wee might consider of the infinit loue which God beares to his elect yea and how great the priuiledges are which are giuen and granted vnto them by him The summe is that whilest the world is pressed and in a maner ouerwhelmed vvith infinite miseries God vvill haue care ouer his people to inrich them vvith sundry benefits He shewes then that the light of grace and fauour mentioned in the former verse shall not be common to all but particular to the people of God Wee told you before that the word brightnesse notes out the florishing estate of the church but yet wee must not iudge thereof by any outward appearance for the Prophet flies an higher pitch Neither make I any doubt but he here propounds vnto vs a spiritual brightnesse and light Otherwise the phrase of speech which hee vseth in vers 3. namely that the Gentiles should walke in this light would not agree And the coherence of the text of this chapter with the former shewes it plainely For in verse 21. of chap. 59. hee said that the couenant was enclosed in the vvord and spirit from the opposition then it is easily gathered that the felicitie promised to the Church in the beginning of this Chapter consists in somewhat else then in meate and drinke idlenesse and carnall securitie Nay let vs rather consider of the matter aright and wee shall see that since that time all the
be knit together into one bodie Neither doth hee alone promise an end and a remedie to the scattering which was to come as in Psalm 147.2 and chap. 56.8 that God vvould gather in the scattered of Israel but this gathering should extend it selfe further off For it signifies that there should be a wonderfull change in the world so as those who before vvere strangers and diuided should be gathered into one bodie To conclude A testimonie â—ouching the calling of the Gentiles the spreading of the Church to the vtmost bounds of the earth is here noted out vnto vs. We must also supplie a close opposition here which manifests that miserable and wofull estate whereinto all mankind is plunged till we be gathered in vnder the conduct of Christ Some by sonnes allegorically vnderstand those who were strong and stedfast in faith and by daughters the weake But I thinke the Prophet was not disposed to speake so acutely I therefore take it simplie thus That sonnes and daughters shall in time to come runne vnto the Church That is to say shall not onely be begotten within doores but without also yea euen in the furthest parts of the world For the wombe of the Church shall no more be shut vp in a corner of the earth but shall spread it selfe as farre and as wide as the whole world hath any space Vers 5. Thou shalt see and shine thine heart shall be astonished and enlarged because the multitude of the sea shall be conuerted vnto thee and the riches of the Gentiles shall come vnto thee THese things at the first blush seeme to haue some repugnancie in them By speaking in the present tence vers 4. hee shewed the certaintie of the promise speaking now in the future hee teacheth them to be patient seeing in the former verse he spake in the present tence and now in the time to come But there hee spake of the eies of faith which apprehends that that men cannot comprehend by nature here hee handles that which concernes the euent of the thing it selfe Or rather by speaking in the present tence before he meant to signifie the truth and stedfastnesse of the promise and now restraines the same sentence to teach the faithfull to limit themselues within the bounds of patience Besides howsoeuer the promises of God be for a time shadowed from mens sight yet doe the faithfull cleerely behold them by faith so as they wait for the vndoubted accomplishment thereof though others will beleeue nothing at all of them And shine Because the verb Nahar signifies to shine and to flow foorth it may be translated both waies For we may referre it to that ioy which carrieth and causeth the Church to ouerflow when shee growes and increaseth in this world or to that decking of her which makes her to shine But it seemes to agree but vntowardly with the text that hee couples astonishmeÌ„t with brightnes or ioy Truely I doubt not but by this word hee vnderstands such an amazednesse as ariseth from an admiration and wonderment with which the Church shall be rapt vp and carried away in seeing her selfe to rise to such an vnexpected honour and to be exalted to so high a degree of glorie As if he should say The greatnesse of this worke shall be such that it shall farre surmount thy hope It is no astonishment then that is conceiued through some feare of danger or calamitie but such as we see to happen in great wonders which surpasse the reach of our vnderstandings when being astonished wee are for the time as in a dreame Psalm 136.1 And this trembling sutes very well with ioy Vers 6. The multitude of Camels shall couer thee and the Dromedaries of Midian and of Epha all they of Sheba shall come they shall bring gold and incense and shew forth the praises of the Lord. 7. All the sheepe of Kedar shall bee gathered vnto thee the Rammes of Nebaioth shall serue thee they shall come vp to bee accepted vpon mine Altar and I will beautifie the house of my glorie VNder borrowed speeches the Prophet describes the glorie of the Church and applies his doctrine both to the time and persons with which he had to doe For wee must keepe that in mind which we haue often said He that is truly conuerted vnto God will dedicate all he hath to his seruice namely that the Prophets had respect to the people whom they taught And for that cause mentioned the things best known and the ceremonies most in vse that vnder the figures thereof they might note out Gods spiritual worship and seruice For it was good reason the Iewes should bee first instructed and the Gentiles in the second place to whom the truth of these things is come As if hee should say The people of farre Countries shall come with their riches in the power of God And where he saith the Church shall be enriched it is not to be referred to the persons of men but in regard of the vnion which the head hath with the members that which appertaines to God and Christ is heere attributed to the Church Absurd collections from this place of Iewes and Papists The Iewes deale absurdlie therefore who vnder colour of this prophesie by their insatiable couetousnes deuoure all the riches of the earth neither doe the Papists lesse fondly wrest these words to the maintaining of their riches and superfluous pomps Now he mentions Camels incense gold and sheepe as hauing regard to that wherewith euery region abounded in thereby signifying that all should consecrate vnto God whatsoeuer they inioyed and should offer themselues and all their riches vnto him in sacrifice Doctrine Whence wee are to gather that we can not truly be conuerted vnto the Lord vnlesse we offer vp vnto him all that euer we haue for these are those spirituall oblations which he requires 1. Pet. 2.5 Rom. 12.1 1. Pet. 2.5 Rom. 12.1 which we can not possiblie denie him if our hearts be truly dedicated and consecrated vnto him The wicked abuse the gifts of God to excesse and wantonnes and as much as in them is corrupt them by an execrable prophanenes but the faithfull who vse them with good conscience consecrate them vnto the Lord. None can rightly say hee is the Lords then vnlesse he therewithall dedicates and consecrates vnto the Lord himselfe and all that he hath As touching the regions here mentioned by the Prophet it is not needfull for vs to discusse in what place euery one of them is situated Notwithstanding by the way we note that he speakes of such as lay Eastward and chiefly Arabia and the places neere adioining which he signifies by Kedar and Nebaioth Another absurd collection of the Papists The Papists haue also abused this place to proue that Kings came from the East Kings of the East to offer gifts vnto Christ wherein they shew themselues too ridiculous seeing the Prophet speakes of all sorts of people But they snatch
vp without iudgement all such like places wherein mention is made of gold or incense as if the Prophets meant to speake of the gifts which the wise men offred Math. 2.11 There is nothing obscure in this place then for the Prophets meaning is that God shall in time to come be called vpon in euery place and all strangers shall be gathered vnto him to yeeld him obedience As touching the words they shall come vp some translate They shall come vp vpon mine altar in good pleasure And this seemes to me not vnapt as if the Prophet meant to say that the offrings of the Gentiles should be acceptable vnto God Others expound They shall come vp acceptable which sutes not with the proprietie of this tongue For Ratson signifies good pleasure good will or fauor and therefore I thinke it should be read as I haue translated it namely that the oblations should come vp in good pleasure vpon the altar so as the words may thus be resolued They shall goe vp to appease God for the altar was ordained and the sacrifices offred to the end God might be mercifull and fauorable vnto men who according to his promise Exod. 20.24 accepts the sacrifice offred vpon his altar for then the Altar was the meane to obtaine Gods fauor The Prophet then expresseth three things here distinctly For first when he saith Three things noted in the sacrifices of the Iewes that the sacrifices vvent vp he alludes to the ceremonie which in old time they vsed in the sacrifices for they lifted vp their offrings Exod. 29.24 Leuit. 8.29 to signifie that they were to lift vp their minds that so they might not be glued to the earth or only to fixe their eies vpon that which was offred Secondly that these sacrifices were acceptable vnto God that so they might be distinguished from the sacrifices of the Gentiles which were offred without faith Thirdly vpon the Altar which only sanctified the oblations for whatsoeuer was offred vpon any thing else was polluted and abominable Moreouer this figure ought to leade vs vnto the truth of it for Christ is Gods altar Christ Gods Altar as wee haue seene in Chap. 56.7 and vpon him must we offer our sacrifices if we would haue them vvell-pleasing vnto God Besides vnder the beautie of the Temple he signifies the restauration of the people in regard the principall part of their felicitie consisted in hauing the Temple wherein God was purely worshipped to stand in perfect beautie And there must wee begin namely to haue God reigne amongst vs if we would be truly happie for which cause the Lord minding to shew that his Church shall be restored mentions the Temple vpon which he will put his glorie As if he should say My house is now exposed to the mocks of the Gentiles but in the end I vvill put my glorie againe vpon it vvhereof it is now depriued Now out of Zacharie Haggai and Malachi it appeares that this was not accomplished presentlie after their returne out of captiuitie for wee must not thinke that there was that true dignitie in this sumptuous building wherby Herod Herod would cunningly haue insinuated himselfe into the fauor of the Iewes The dignitie or glorie here mentioned therefore appeared not till God opened the dore of heauen to Ierusalem and afterwards manifested the hope of eternall saluation to all the Iewes Vers 8. Who are these that flee like a cloude and as the doues to their windowes BEcause the Prophet could not content himselfe with mentioning this benefit of God being rapt into an admiration The Prophet amplifies this multiplication of the Church by an admiration he cries out Who are these Which maner of speech hath much more vehemencie in it then if he had simply affirmed that a great number did flee yea though he had vsed the same similitudes He meant then more fully to expresse how glorious this multiplying should be seeing he could find no fit words to set forth the same withall Psa 110.3 Which flee as a cloud Some thinke that by this the Apostles are meant who with an incredible swiftnesse ranne to the vtmost parts of the world I grant this exposition hath some colour but the Prophet speakes of the assembling of the whole Church namely that the nations should runne vnto it from all parts with great nimblenesse and alacritie Simile The similitude of doues which hee vseth is very apt for this purpose For when these birds be in the fields they seeme to be of the number of other wild birds yet they belong to an house and haue their louers vnto which they retire and in which they make their nests So in like manner the faithfull begin to know their gathering together being illuminated by faith that so they may withdraw themselues out of that horrible scattering in which they are Whosoeuer shall consider the miserable and wofull state of those times shall easilie perceiue how necessarie this aduertisement was For if the Prophets who without ceasing had so many yeeres instructed the Iewes reaped little or no profit thereby what was to bee expected from the Gentiles who were wholly estranged from God Yet the Prophet hath not spoken excessiuely but hee so admires the thing that he also drawes vs therewithall into admiration with him Vers 9. Surely the Iles shall wait for me and the shippes of Tarshish as at the beginning that they may bring thy sonnes from farre and their siluer and gold with them vnto the name of the Lord thy God because he hath glorified thee That these things might haue the more weight God himseâ—fe is brought in speaking HAuing magnified the excellent benefit of this restauration with all the praises he could possibly deuise hee brings in God himselfe speaking that his speech might haue the greater authoritie Some take To vvait heere To desire as if he should say Let this be done because the strange nations are as men affamished longing after him by feeling themselues destituted of life and saluation Others take it simply To hope but the word also sometimes signifies To obserue And in this sense Dauid takes it in Psal 56 saying The wicked waited for my soule that is to say they spread snares for my life And in this signification wee may take it heere They shall wait that is to say they shall obserue my countenance Psal 123. â— as seruants are wont to depend vpon the will of their Masters as if he should say Maruell not if so many nations runne after the Church for the Iles vvhich despise and resist me now shall be so attentiue to my voice that they shall doe vvhatsoeuer I command them And questionlesse it appeares by the rest of this verse that such a kind of obedience is heere mentioned The ships of Tarshish If any will they may heere supply the particle of similitude thus As the ships of Tarshish once sailed vnto Iudea and brought that which was necessarie for
worshipped in her that the ministrie of the word may florish and be aduanced there and that she may thereby retaine some discipline Discipline which may serue as a bridle to curbe euery one And yet herewithall that the faithfull must remember it is a more blessed thing to giue then to take Act. 20.35 that thus they may be instructed to beare pouertie patiently to the end they may inrich others with their spirituall riches Lastly he addes that that which for a time was hidden shall be discouered namely the Iewes should know that they were not elected in vaine in regard they should feele by experience that God was carefull of their saluation Quest But some may aske if they knew not this before they were led captiue I answere Ans this banishment resembled a thicke and grosse darknesse which comparison also our Prophet vsed in the beginning of this chapter Seeing then that vnder this grieuous seruitude they could behold neither the power nor glorie of God he now drew them into the open light Faith and experience distinguished Not that faith failes in afflictions but because the feeling thereof is one thing and experience another Whilest we seeme forlorne then faith soares vp aloft farre aboue the present miserie and those thicke mists with which we be enwrapped And if God be pleased to restore vs to our perfect estate then wee perceiue the thing not by the eies of faith but by experience it selfe loe here that manifest knowledge whereof hee speakes As if he should say after I shal haue dealt liberally with you you shall then see by the effects that I am your redeemer He doth of set purpose vse the title of the mightie one of Jacob in regard he had formerly often shewed himself to be such an one towards them And that not onely Jacob himselfe had many waies felt Gods power by experience but that his successors also had prooued that it was in him in whom they were to seeke assured helpe Thus then hee calles him mightie to the end they might acknowledge that God would be the same for euer towards them which in times past hee had been to their fathers Vers 17. For brasse I will bring gold and for iron will I bring siluer and for wood brasse and for stones iron I will also make thy gouernment peace and thine exactors righteousnesse The excellencie of Christs spirituall Temple discribed THe Prophet alludes to the building of the old and ancient Temple and compares it with the spirituall and heauenly As if hee should say When you shall bee carried away captiue then you will bewaile the ruine of the Temple but I will so worke that you shall build it after a more excellent manner In stead of brasse then I will bring gold and in stead of iron siluer for wood brasse and for stones iron As if he had said All shall bee full of magnificence and glorie in that second Temple which shall succeed the first Now we know that this prophesie was neuer accomplished in the externall restauration of this people Nay it is certaine that the beautie of the second Temple was farre inferior to the first Ezra 3.12.13 It followes then that the Prophet who in spirit saw the true redemption recites not only that which should fall out presently after the returne of the people but publisheth the excellencie of the spirituall Temple which is the Church of Christ we must therefore come by a direct line as it were vnto Christ if wee will attaine the true meaning of this prophesie In his kingdome these things were fully accomplished and the dignity of the first Temple was much surpassed For the Lord shed abrode the gifts of his holie spirit which farre excelled either gold siluer or precious stones Wee may now then see the Temple built of precious stones as it was in Chapter 54.11.12 As concerning the word superintendance others tanslate tribute Neither do I doubt but the Prophet meant closelie to compare the miserable seruitude vnder which the people should be held with that excellent dignitie to which they were afterwards aduanced For to peace and iustice he opposeth the exactors who vniustly tyrannised ouer them whilest the Iewes were vexed with the couetousnesse and crueltie of the Babylonians Now he shewes that the exactors being cut off there shall be no other superintendancie then peace and iustice This was more fullie accomplished when we were deliuered from the tyrannie of the diuell by Christ For by his Gospell he erected a kingdome of righteousnesse which is not yet finished But wee are to wait for his last comming to see the perfection thereof and yet in the meane while to content our selues with these first fruits Vers 18. Violence shall no more bee heard of in thy land neither desolation nor destruction within thy borders but thou shalt call saluation thy walles and praise thy gates HE here more largely expresseth that which we haue said namely An amplification of the former doctrine that in describing the happie estate of the Church hee priuilie opposeth the miseries and calamities wherewith shee had been diuerslie afflicted thereunto For which cause hee promiseth that in time to come shee should no more be vexed by them I grant notwithstanding that many euils befell them after their deliuerance What of that Yet the people were neuer so vtterly wasted but some forme of a Church still remained and by meanes hereof they enioyed peace feeling by experience that God kept and defended them by his power Wee must not take it then as if the Prophet in these words promised them to be exempt from all trouble and encumbrance But this consolation was added by way of comparison in regard of the miseries to come to wit that the Lord will spare his Church which shall be in safetie vnder his protection And questionlesse in the course of their deliuerance they euidently perceiued some testimonies of this peace which the Prophet doth here so highly extoll To bee short we must alwaies remember that which we haue so oft repeated namely that wee feele all these things in part onely because the kingdome of Christ is not yet accomplished And thy gates He alludes to the building of the Temple or of the Church as we haue said elsewhere and shewes that her safetie shall not consist in towers walles or other enclosures and that howsoeuer humane helpes should faile her yet should shee haue sufficient safetie and quiet contentment in God alone But to the saluation of the Church he ioyneth praise or ioy for being now in perfect safetie shee should reioyce whereas before during her oppression she lay trodden vnder foote in an hopelesse silence Vers 19. Thou shalt haue no more Sunne to shine by day neither shall the brightnesse of the Moone shine vpon thee for the Lord shall bee thine euerlasting light and thy God thy glorie 20. Thy Sunne shall neuer goe downe neither shall thy Moone bee hid for the Lord shall be
vengeance vnto the enemies who vniustly afflict the faithfull and to giue rest to the afflicted Neither could the Iewes expect any good issue out of so many miseâ—â—es vnlesse it were by the confusion of their aduersaries In the meane while it is good to note the cause of this deliueraÌ„ce which must be whollie ascribed to the free grace of God and not to our merits worthines or any industrie that is in vs. The Prophet seemes indeed as I haue said to allude to the yeere of Iubile but yet we must principallie obserue this namely that our saluation consists altogether vpon the free will of our God To comfort We must remember what I haue touched before to wit what the end of the Gospell is namely That we being deliuered out of all miseries and restored to our first liberty our teares wiped from our eies we may enioy spirituall comfort and consolation But if we be depriued of so great a benefit let vs impute the same to our owne incredulitie and vnthankfulnes whereby we both reiect and repulse God who freely offers himselfe vnto vs. Vers 3. To * Or to establish appoint vnto them that mourne in Zion and to giue vnto them * Or magnificence beauty for ashes the oyle of ioy for mourning the garment of gladnes for the spirit of heauines that they may be called trees of righteousnes the planting of the Lord that he might be glorified HE prosecutes the same argument The same argument continued and declares that the chastisement wherewith the people should be exercised should not be so sharp but that there was hope notwithstanding left for them touching remission of sinnes Which that hee might the better perswade theÌ„ of he saith the Lord hath giuen him charge to publish this deliuerance and that not to himselfe alone but also to all the Prophets euen til the comming of that great Embassador to wit Christ Iesus who shall indeed publish and accomplish that which God would now haue diuulged for the time to come yet therewithall he signifies that their sorrowes shall not be able to let God from giuing them matter of ioy wheÌ„ it should seeme good vnto himselfe For to establish is as much to say as to appoint a time that the long delay might not discourage them Againe by the verb To giue he recommends vnto them the efficacie of his prophecie to the end they might be vndoubtedly perswaded touching the euent thereof Well he alludes herein to the ancient Ceremonies of the Iewes who when any affliction in those times pressed them were wont to couer their heads with ashes and to clothe themselues with sackcloth By these things then he notes out that mourning and deformitie which of necessitie was to ensue vpon the peoples wofull condition and opposeth the same to that ioy and gladnes which they should be filled withall after they had obtained their freedome and libertie But yet me thinks I can not let passe the answering of these words Peer and Epher one to another which signifie magnificence and ashes For by the transposition of the letters they signifie things cleane contrarie by which elegant turning of the words vpside downe he meant to note out the change of their estate Trees of righteousnesse By these words hee sets out the peoples restauration As if hee should say Whereas in times past you were rooted vp and resembled a withered stocke now you shall be planted againe and established He brings them then to the consideration of Gods power to the end that howsoeuer they should be ouerwhelmed brought to deaths doore yet were they notwithstanding to assure themselues to bee so reuiued that they should take roote gather strength and grow Hence we may gather a generall doctrine A generall Doctrine namely that we cannot be quickened vnlesse we be planted by the Lord. True it is that we are called his plants Chap. 60.21 because hee hath elected vs from the beginning Eph. 1.4 But yet there is another kind of planting which succeeds this first Two kinds of planting to wit our calling which by faith grafts vs into the body of Christ This the Lord brings to passe by the labours of his seruants the Ministers of the Gospell but the whole must be ascribed vnto him because it is hee onely that giues the increase 1. Cor. 3.7 Yet we are alwaies to keep in mind that doctrine which brings vs from this first deliuerance vnto the spirituall kingdome of Christ He cals them trees of righteousnesse in whom Gods iustice shines or an order rightly composed Yet let vs know that the Lord adopts vs vpon condition that we be new creatures and that righteousnesse may rule and raigne in vs. And thence it followes that by nature we are all corrupt and peruerse and cannot bring forth any good fruit till the Lord haue changed and planted vs. This also abolisheth that vaine and proud conceit of the Papists Popish preparations who in forging vnto themselues preparations forsooth or some helps of free will vsurp vpon that which belongs vnto God If we bee planted of the Lord then it followes that by nature wee are drie and vnfruitfull For my glory See heere the end wherefore we be planted But of this matter we haue spoken in Chap. 60.21 Vers 4. And they shall build the old waste places and raise vp the former desolations and they shall repaire the Cities that were desolate and waste thorow many generations THe Prophet amplifies this restauration of the Church An amplification in this the verses following and insists principally thereabouts that the Iewes might conceiue in their mindes a certaine and an assured hope of their deliuerance for these promises seemed altogether incredible And this is the cause why hee adornes the benefit of this redemption with so many glorious and goodly titles Those erre who will haue these words Of the age and from generation to generation referred to the time to come As if the Prophet should haue said that the building whereof he speakes shall be firme and stable whereas his meaning is farre otherwise For he shewes as I noted in Chap. 58.12 namely that the old ruines of the Citie should not hinder the Lord from rearing it vp againe After the inhabitants of any Citie haue been long scattered heere and there what hope is left that it should be built againe As for example who is he that thinkes of the reedifiing of Athens Athens So whilest the Iewes were banished for a long time into a forrain country and that Ierusalem lay waste the space of seuentie yeeres who durst expect that euer the Citizens thereof should haue reedified it For this cause Isaiah calles deserts of an age the places formerly desolated the Cities vvasted the solitarie places from generation to generation to shew that none of these should hinder the Lord in due season as was noted in Chap. 60.22 to bring backe his elect to Ierusalem and to cause them to
dwell there Moreouer Vse these things ought to bee applied to our desolate times For howsoeuer the Lord permits his Church to be raced and to lie long in her ruines without any hope at all of being restored yet let vs confirme and strengthen our hearts with these promises for it is Gods proper and peculiar office to build vp and to renue the things which for a long timc haue beene ruinated and lien rotting in a perpetuall consumption But wee haue handled this matter before in Chap. 58. Vers 5. And the strangers shall stand and feede your sheep and the sonnes of the strangers shall be your plowmen and dressers of your vines HIs meaning is that the strangers shall bee readie to obey them For in respect they were at that time diuided from other nations no man would lend them their hand And therefore hee saith that the strangers doe stand that is to say are readie prest to meete and to succour them Where he addes that they shall feede their sheepe and shall be the plowmen and vinedressers these are borowed kinds of speeches For the Prophet speakes of Christs kingdome which is spirituall and sets foorth the perfect felicitie thereof vnder these figures that we might the better conceiue of those things which are here proposed vnto vs by examples Let vs know therefore that wee shall bee truely happie when Christ shall reigne ouer vs for by meanes thereof many commodities whereof the posteritie of Adam is worthily depriued Who shall be tâ—uly happie when Christ shall reigne ouer vs. shall be restored vnto vs vnawares Vers 6. But yee shall be named the Priests of the Lord and men shall say vnto you The Ministers of our God yee shall eate the riches of the Gentiles and shall be exalted with their glory THis verse giues vs a little better light into the former for in the second part thereof Isaiah foretels that the faithfull shall eate the riches of the Gentiles and shall be exalted with their glorie The Iewes lay hold of these places with great earnestnesse and greedily deuoure al the goods of other nations as if one day they should be masters of all and glorie as if all the pompe of the world should fall to their shares But for our better vnderstanding of these things wee must especially obserue two points First that the Prophets minding to set forth the glorie and felicitie of Christs kingdome Two points must be obserued for the better vnderstanding of the Prophets borrow similitudes from things belonging to men Secondlie in speaking of the Church they so conioyne the head with the members that sometimes they rather respect him then the members Neither must we reape this fruition of other mens goods as if those which should bee conuerted vnto Christ should gripe vnto themselues riches glorie or the dignities of others for this would not stand with the rules of charitie But in respect that all things should be subiected vnder Christs dominion that so he might obtaine the soueraigne rule and authoritie ouer them This is it which I haue alreadie said to wit that the Prophet hath not so much regard of the members as of the head himselfe But when riches are brought vnder Christs power then they are called ours because he hath nothing which belongs not to his spouse the Church It is said in chap. 45.14 in the same sense that the enemies of Christ shall fall downe at his feet and make supplicâ—tion vnto him and yet this is done to the Church in whom they acknowledge Christ submit themselues vnto his doctrine See chap. 60.14 Jsaiah then shewes what the Father will giue to the Sonne who hath lawfull power ouer all the world to whom also all things ought to be subiect In the meane while we must not omit that which I touched erewhile namely that God feedes his elect liberally in this world to the end thy might feele that their estate is better then that of the infidels For howsoeuer they may want many things yet a little contents them for which they giue God heartie thankes so as their wants to them are much better then all the wealth of the world is to the wicked By the word Priests hee shewes that the condition of the common people shall bee much better then it was in times past As if he shuld say Hitherunto the Lord hath chosen you for his heritage onely but hereafther he will indue you with more excellent giftes for hee will make you Priests Now howsoeuer all the people were a kingdome of Priests Exod. 19.6 yet wee know that the Tribe of Leui onelie exercised this office Deut. 33.10 But our Prophet here testifies that afterward it shall be common to all Yet this was not manifested till Christ came I grant that the restauration of the Church began at the returne of the people out of Babylon but in the end at Christs comming the faithfull were adorned with this dignitie Hereunto appertaines that which is written in 1. Pet. 2.9 You are an holy nation a royall Priesthood But withall we ought diligently to note what this kind of Priesthood is for we must no more offer vnto God any brute beasts but reasonable men must now be offered and sacrificed to the obedience of Christ According to which S. Paul saith that hee offered vp the Gentiles by the sword of the Gospell that they might afterwards yeeld their obedience vnto God Rom. 15.19 Hence we see how childishly the Papists trifle in abusing this place to proue their priesthood Childishnes of Papists in proouing their Priesthood for the Pope and his chaplens ordaine Priests to sacrifice to Iesus Christ and not to teach his people both which Moses ioines together in Deut. 33.10 But Christ offered vp himself by an eternall redemption he only once for all hath performed this Priestly office Heb. 9.12 Minding that the fruit of this sacrifice should now be offered vnto vs by the preaching of the Gospell They which vsurp this office are sacrilegious persons namely such as wil reiterate that which Christ hath by himselfe accomplished Euery one ought rather to offer himselfe with all that hee hath vnto God Rom. 12.1 that he may exercise this Priesthood as hee ought to doe Secondly the Ministers who are especially called to teach ought to vse the sword of Gods word to offer vp and to consecrate men vnto God Lastly those are indeede faithfull and true Ministers who enterprise nothing of their owne heads but boldly and vprightly put those commandements in execution which they haue receiued from God Vers 7. For your shame you shall receiue double * Or honour and for confusion they shal reioyce in their portion for in their land they shall possesse the double euerlasting ioy shall be vnto them HE confirmes the former sentence A confirmation of the former sentence where he had said that the faithful which mourned being couered with sackcloth and ashes should be sprinkled vvith the
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
harden our hearts against this remedie then are we past cure Are men so audacious then as to prize their inuentions aboue the commandements of God Surely then doe they openly scorne him to whose will they ought to bee subiect But this yet is more damnable namely when there was so great hardnesse of heart that the gate was shut vp against al holy admonitions In vaine therefore did they boast that their new found deuotions were of any value to make their seruice acceptable vnto God because he reiects and abhorres all that which men chuse and follow when they haue cast his word behind their backes Isaiah also repeates that which he had said before namely that the Iewes had sinned in Gods presence as if they had wittingly determined to prouoke the eies of his glory to wrath But withall hee addes the meanes wherby they effected it to wit in respect that of a peruerse desire they chose to imbrace that which God had forbidden them Neither is it for nothing that hee thus oft taxeth the vnmeasurable insolencie of men who defrauding God of his right care not a button for any thing he approues of Vers 5. Heare the word of the Lord all yee that tremble at his word Your brethren that hated you and * Or draue you behind them cast you out for my names sake said Let the Lord be glorified but hee shall appeare to your ioy and they shall be ashamed Heere hee tuâ—nes him againe to the godly Now hee directs his speech to the true seruants of God and promiseth them a thing which they could hardly expect in these so sharpe afflictions And he speakes in particular vnto them in regard many at that time bragged fasly of Gods name Yea turning himselfe from the multitude he preacheth to a small handfull as hath bin shewed in Chap. 8. Seale vp the Law and bind vp the testimonie among my Disciples Now by this marke hee shewes that Gods true and lawfull children are those that tremble at Gods vvord which is a rare vertue indeed He therefore opposeth iâ— to their fained profession who after they were circumcised would needes bee held for Gods people outwardly made great shewes of holinesse that we might vnderstand that such onely feare and reuerence God who honour and reuerence his vvord Such onely feare God as reuerence his word that is to say who being touched to the quicke with Gods voice doe subiect all their senses vnder his obedience for this is no small testimonie of pietie and godlinesse Besides in as much as hypocrites are wont to cast a wonderful goodly varnish ouer their glorious ceremonies the Prophets intent is to arme and fortifie the faithfull that they might be able to beare such assaults lest they should faint when they should bee mocked and abused As if he should say You haue not onely to fight against strange nations but also against home enemies who hold a place in the Church and who are your brethren in respect of that couenant which is common to you all If they scorne your simplicitie in the same sort as they haue proudly despised the Lord himselfe you must constantly and couragiously resist this temptation Brethren enemies both to the word and to the godly that professe it He calles them brethren then who notwithstanding were enemies both to the faithfull and to the vvord of the Lord. For he attributes this name vnto them by way of yeelding or granting it vnto them who yet vsurped this title falsly Whence wee gather that it is no new plague wherewith the Church hath bin pestered namely that the enemies who beare the name of brethren should be nourished vp in her lap Hence ariseth that perpetuall conflict vvhich vvee must needes haue vvith hypocrites vvho cannot indure that vve should serue God in puritie and sinceritie of conscience VVho cast you out Word for word it is Who draue you behind them As wee see how the Pope thunders Popes thunderings against vs horribly as if wee were most abominable and wretched people And thus the hypocrites reiect the little flock of the faithfull The multitude reiecteth the tlitle flocke For when they once get a head and see themselues the stronger in multitude authoritie and power then doe they exercise such tyrannie that all things are allowed or disallowed as they list and cause the faithfull not onely to bee disgraced and despised but they ouerwhelme them with their great multitude as the chaffe doth the good corne yea they proudly trample them vnder their feete Let the Lord bee glorified Some translate The Lord is seuere but let vs examine whether of the two expositions sutes best Those who turne it He is seuere thinke that the wicked complaine as if God dealt too seuerely in that he spared not his people and handled them ouer rigorously They therefore thinke that by this language the people were solicited to despaire for when the wicked goe about to turne vs from God they labour to plucke from vs all hope and assurance of our saluation But I rather rest in the second exposition which also is most receiued and approued of to wit that the wicked doe heere scorne both the promises and prophecies because this glory which the Prophets do so ofteÌ„ mentioÌ„ did not appeare As if they should say Let the Lord shew some signe of his glory that wee may boldly rest vpon it And therefore the Prophet meant to arme the faithfull against such a blasphemie that they should not suffer their faith to bee shaken by the flouts and mockes of the wicked This place also may be taken in this sense namely that the wicked promised themselues wonders and mountaines as if by their good deedes they had merited Gods fauour Which Amos in Chap. 5.18 reprocheth the Iewes withall to wit that they perswaded themselues God would bee mercifull vnto them whilest they obstinately prouoked the Lord. In as much then as vnder pretext of their sacrifices they despised all threatnings and yet made their brags as if God would aide them the Prophet answers that they shall see the glory of God but after another maner then they expected In a word it is all one as if he had said The Lord at his comming will cause the faithfull to know that their hope was not vaine For hee would appeare with fauour to the good but to their shame and destruction who affirmed that hee would come to maintaine their impietie whereof hee is the enemie and auenger The one sort should inioy gladnesse of heart and consolation but the others shame and confusion For they should speedilie taste of Gods vengeance at which they now iest Vers 6. A voice soundeth from the Citie euen a voice from the Temple the voice of the Lord that recompenceth his enemies fully HEe confirmes the former sentence A confirmation of the former sentence namely that God hath not threatned in vaine that he wil quickly come to punish the hypocrites
that the faithfull may with the more cheerfulnesse of heart wait for this promised ioy But all the difficultie is to know of what enemies he speakes for wee may vnderstand this place of the Babylonians by whose ruine God deliuered his Church It may also bee applied to the other enemies who were entertained in the bosome of the Church And I rather incline to this latter sense though I denie not but it may be vnderstood of all sorts of enemies But hee respects the home enemies of whom he hath hitherunto spoken who reiected the voice of God sounding continually by the ministry of the Prophets Well saith hee It shall come to passe that you shall heare a more horrible voice And yet hee forthwith mitigates his speech lest this terror should discourage the seruants of God The summe The summe is that the wicked reioice in vaine when they oppose their rebellions against Gods iudgements Why so Because they shall not escape his hand Nay which more is his voice shall sound from that Temple wherein they put such carnall confidence and that the faithfull shall then receiue the fruit of their patience Would to God that we at this day did not perceiue the like contempt among the rout of hypocrites who care neither for admonitioÌ„s nor threatnings at all neither beare they any reuerence to Gods word In stead of that sweete and still voice which they now heare we are constrained to preach the voice of feare and tumult which one day shall ring in their eares but it shal be froÌ„ the mouthes of such masters as shall be of a clean contrary disposition For seeing the world is so audacious as with a sacrilegious contempt to reiect Gods word it shall bee constrained not onely to heare but also to feele an armed voice that is to say fire and blood Vers 7. Before shee trauailed shee brought foorth and before her paine came shee was deliuered of a man child God prouides for the safetie of his children whilest he chastiieth the wicked THe Prophet hauing before comforted the faithfull to the end the arrogancie and pride of their enemies with which they should be afflicted might not astonish them and after that hauing commanded them to wait constantly till the comming of the Lord now he addes therewithall that the wicked shall bee so punished that yet God in the meane while will prouide for the safetie of his chosen Neither speakes he onely of some one or two men but of the vvhole Church which he compares to a vvoman which similitude hee hath vsed heeretofore For the Lords speciall meaning is to gathet vs into a body wherein wee may haue the testimonie of our adoption as also to acknowledge him for our father and that we may be nourished vp in the Church as in the lap of our mother This similitude therefore of a mother is very apt for it signifies that the Church shall bee so restoâ—ed that shee shall haue a large and ample of-spring though for a time she was reputed for a widow and barren And hee repeates the sentence againe which hee vsed heeretofore but now hee expresseth somewhat more namely that this worke of God shall be sudden and vnexpected For he withdrawes the faithfull from all carnall conceits that they should not iudge of the restauration of the Church according to humane reason Women are wont to beare their children the space of nine moneths in their wombes then at last they bring them forth with great paine but the Lord hath another way in begetting of his children It shall come to passe saith hee that the fruit shall come into the world before it can be either perceiued or felt by any paine And that is the cause also why hee attributes the whole praise thereof vnto himselfe in regard that such a miracle farre surpasseth all the industrie of man Now hee speakes especially of a man child to set forth the courage and agilitie of these children For his meaning heereby is that such a race shall be of a noble kind and not delicate or effeminate As we also know that the faithfull are so regenerated by the Spirit of Christ that they finish their course with an inuincible courage And in this sense Saint Paul saith that they haue not receiued the spirit of bondage to feare againe c. Rom. 8.15 Vers 8. Who hath heard such a thing Who hath seene such things Shall the earth be brought forth in one day Or shall a nation bee borne at once For as soone as Zion trauailed she brought forth children HE extols the greatnes of this work whereof he spake in the former verse For his meaning is that the restauration of the Church shall be admirable and extraordinarie in such wise that the faithfull shall confesse the whole worke hath proceeded from Gods meere grace and not from the order or course of nature For when men thinke of this they are like to them that dreame as it is said in Psalm 126.1 Moreouer his meaning is not that the restauration of the Church shall be perfected by and by For the aduancements thereof are tedious and diuers yea very slow in the iudgement of our flesh but he shews that the beginning it selfe surmounts the reach of al mens capacities And yet he speakes not excessiuely neither For we often see that the Church brings foorth when she was not iudged to be with child before Nay which more is whilest shee is thought to be barren shee is made fruitfull by the preaching of the Gospell in such wise that we admire at the thing after it is come to passe in respect it seemed incredible to vs before These things were in part accomplished when the people returned out of Babylon But we haue a much more euident proofe of it in the Gospell after the publishing whereof what an infinite number of children hath there been borne in the Church And haue not we in our times seene the accomplishment of this prophesie For since thirtie yeeres past that the Gospell hath been preached how many children hath the Church borne Hath not the Lord now troupes of them dispersed throughout the world Nothing was here foretold then which we see not at this day fulfilled euen with our eies Now he sets foorth the glorie of this miracle by a similitude For what people or nation came there euer into the world all at an instant For men are gathered and increased by little and little But it is farre otherwise with the Church who foorthwith brings foorth and replenisheth many places with great numbers of her children The summe The summe is that God will work so powerfully that by an extraordinary manner the Church shal haue an infinite number of children in an instant The word earth may be taken for any countrie or for the inhabitants of it Vers 9. Shall I cause to trauell and not bring foorth shall I cause to bring foorth and shall bee barren saith thy God Gods power ought
not to be called into question EVen as in the former verse the Prophet hath highly magnified the worke of God so now hee also shewes that it is not to bee thought impossible neither ought any to call his power into question seeing it farre surmounts all the whole order of nature For if we consider who it is that speakes and how easie a matter it is for him to performe that which he hath promised we shall not bee so incredulous but that wee shall foorthwith remember that the restauration of the whole world is in his hands who in a moment can create a hundred worlds if it please him A little before by intermingling an admiration he meant to extoll the greatnesse of the worke but now to the end the hearts of the faithful should not be hindred nor depressed he exhorts them to thinke well of his power And that he might the better perswade them that nothing is so impossible with man but it is easie with him and by and by obeyes his commandement hee propounds and sets before them the things which wee see euery day by experience For who perceiues not euidently his admirable power in womens bearing of children But will not the Lord trow yee shew himselfe much more wonderfull in the increasing and multiplying of his Church which is the most excellent theater of his glorie What a peruersnesse of mind is it then to limit and restraine his power or to thinke that hee is lesse able when it pleaseth him by himselfe alone to worke without meaces and as it were with an out-stretched arme then when he vseth naturall meanes Vers 10. Reioice ye with Ierusalem and be glad with her all yee that loue her reioyce for ioy with her al ye that mourne for her ISaiah promiseth an happie estate to those who wept and lamented before Who are fit to reioyce for the churches deliuerance for he respects not his owne time in which hee liued but the captiuitie during which the faithfull being oppressed and beaten downe with sorrow had almost fainted He therefore exhorts and prouokes all those who intirely loue the Church and hold nothing more deare vnto them then her saluation to reioyce Hereby shewing that no man hath any part or portion in this so great a benefit vnlesse such only as beare an holy loue vnto the Church and are thorowly affected with a feruent desire of her deliuerance Yea euen then when shee is contemptible in the sight of the world as it is said in Psal 102. namely That the Saints delite in the scattered stones of the Church and that they haue pitie on the dust thereof For this cause he addes you that mourne for her For in regard there was a lamentable and an horrible scattering in the captiuitie so as there was no recouerie at all to bee expected hee rouzeth vp the faithfull and commands them to bee of good courage or at least to prepare themselues to ioy This exhortation containes also a promise something more then that too For a bare promise would not haue been of such efficacie But these things must not bee restrained to one time alone We are rather to call to minde our generall rule whereof wee haue so often spoken in this prophesie namely that these promises must be extended from the returne of the people to the comming of Christ and so to the full accomplishment of all promises at his last appearing Vers 11. That you may sucke and be satisfied with the breasts of her consolation that you may milke out and bee delighted with the brightnesse of her glory THis verse must bee ioyned with the former Because the Prophet shewes what the occasion of this ioy The occasion of the former ioy shall be namelie that the miserable and scattered estate of the Church shall in time turne to be happie and flourishing By the word to sucke hee alludes to the actions of little infants As if he should say Jnioy your mother with all her good things and hang continually at her breasts Note here that he compares all the faithfull of what age soeuer vnto little children The oldest in the church must resemble a little child to put them in mind of their infirmitie and weaknesse that so they might be confirmed by the power of the Lord. This similitude therefore of milking and sucking is diligently to bee obserued Some take the word consolations in the actiue signification and others in the passiue But I incline to them of the latter sort For the Prophet meanes such consolations as the Church receiues and which she imparts vnto her children And indeed what consolation is comparable vnto this For in what can we find matter of more excellent or full contentment which better appeares in the member following where the delectation in the brightnesse of her glorie is added Vers 12. For thus saith the Lord Behold I will extend peace ouer her like a flood and the glorie of the Gentiles like a flowing streame then shall yee sucke Ye shall be borne vpon her sides and be ioyfull vpon her knees HE prosecutes the same similitude still The former similitude prosecuted and compares Gods children vnto little babes which are carried in armes whom the mothers cherish in their bosomes with whom also they vse to sport and play Now that the Lord might the better expresse to the full the great loue he beares vs In vers 13. hee compares himselfe to mothers who are wont to surpasse all others in kindnesse to their children as wee noted in Chap. 49.15 The Lord then will needes be our mother as it were that he may shew himselfe to be tender ouer vs as if hee dandled vs in his lap in stead of those troubles outrages miseries and anguishes which we haue sustained By peace he meanes felicitie and in the word glorie there is a repetition vnder which is comprehended all sorts of riches so as they should want nothing appertaining to a full and perfect peace For in as much as the Gentiles liued sumptuouslie before Vse and had all things at will he affirmes that the faithfull also shall enioy whatsoeuer belongs to an happie life euen in as great abundance as the floods which flow into the sea By the continuall course is meant a perpetuitie For God being in himselfe a fountaine that can neuer be drawne drie his peace must needs differ very much from that of the world which is in a moment dried vp and vanisheth away As oft then as wee behold the wofull and lamentable estate of the Church let vs call to mind these sweete promises and remember that they belong no lesse vnto vs then they did vnto that people And seeing God hath floods of peace in store which he wil powre foorth vpon his Church let vs not bee discomforted no not in the middest of the greatest and sharpest assaults But rather let vs sing and be glad when miseries and anguishes doe most presse vs. And whereas he
giuen of it Vers 16. For the Lord will iudge with fire and with his sword all flesh and the slaine of the Lord shall be many HEe addes nothing different from the former A confirmation of the former denunciation but onely confirmes the former sentence and shewes that this iudgement shall be terrible lest any should thinke the matter hee speakes of were of small consequence Thus then he amplifies this horror the more to terrifie the wicked as also to cause the godly to keepe themselues in all puritie and integritie by withdrawing themselues from the societie of the godlesse And that therewithall they should also patiently beare the iniuries and cruell assaults of the enemies vntill God shewed himselfe with his reuenging hand from heaueÌ„ to execute his vengeance Now he thâ—eatens the destruction of all men in such wise that there should be great heapes of dead bodies And this hee added expresly in regard that impietie raigned in euery place and the faithfull were sharplie assailed in respect of the wickeds prosperitie For as our mindes are variable so wee suffer our selues to bee carried away with bad examples and the multitude puts many toies in our heads as if the same were of sufficient force to withstand the hand of God The Prophet corrects this peruerse feare of ours for by how much the more impietie and the great troopes of the wicked beares the sway so much the more will Gods wrath be inflamed to burne the hotter so as the numbers and plots of the wicked shall not hinder the Lord from wrapping them also vp in the same ruine Vers 17. They that sanctifie themselues and purifie themselues in gardens * Or in a fountaine which is in the midst behind one tree in the middest eating swines flesh and such abominations * Or and. euen the mouse shall bee consumed together saith the Lord. The persons noted to whom this vengeance belonged NOw he notes out these enemies as with his finger against whom he said Gods ire should be inflamed For it was hard to discerne whether hee spake of forraine and open enemies or whether hee directed his speech to the contemners of God who notwithstanding were mingled among the godly And therefore he taxeth the false hearted Iewes which had reuolted And I doubt not but in the first place hee gauls the hypocrites and next of all the wicked that is to say those who ouerflowed in their inordinate lusts which is meant by eating of swines flesh The hypocrites sanctified themselues that is they smoothed ouer things vnder the pretext of holinesse by which meanes they beguiled many They purified themselues in gardens That is they polluted themselues with diuers superstitions And yet by such inuentions they thought to make themselues the purer in Gods sight Others without any dissimulatioÌ„ despised God and all godlinesse It is a generall sentence then vnder which he comprehends all idolatries as well such as manifested their wickednes in all mens sight as the others who couered and cloaked the same vnder diuers shadowes When hee addes by a garden vvhich is in the midst some expositors supply a pond or fish poole as if in the midst of the garden there had beene some holy water put to wash in But the other sense agrees also well in regard that as euery one had his god apart so did he also chuse out some one tree among others Vers 18. For I will visit their workes and their imaginations for it shall come to passe that I will gather all nations and tongues and they shall come and see my glory A confirmation of the former sentence HEe confirmes that which hee said in the former verse namely that all the wicked should be punished to the end that howsoeuer the Lord was content to let them alone for a while to worke their wils yet should the faithfull be well assured to behold the day of their vengeance and that this should be as it were a pteseruatiue to let them from being carried away with the streame of the multitude The Lord testifies heere that he so sees and notes their vvorkes that it shall bee manifested by the effects one day that none could flee from the regard of his eies Some take it as if the wicked were able to doe nothing without Gods permission which senteÌ„ce is true in it selfe but yet it sutes not with this place And euery one may see it to be farre fetched and wide from the Prophets â—eaning for he onely confirmes that which he said before to wit that the hypocrites and notorious offendors should bee punished at the last because God kept a register of all their imaginations deliberations and wicked actions So as they should gaine nothing in the end by their shifts as if it were vnpossible to bring them to iudgement Because the time is come We haue heere the confirmation of that which hath been said for hee shewes that the time drawes neere in which hee will call all nations together and adopt them as one people vnto himselfe after he hath reiected the hypocrites and the open vvicked ones The Iewes were proudly conceited of themselues and contemned all nations besides as vile and prophane But the Lord protests heere that hee will adopt them that they may partake of his glory whereof the Iewes had made themselues vnworthy Truly this is an excellent place Doctrine in which we are taught that God is bound to no people in the world but that it rests in his will freely to chuse whom it pleaseth him and to reiect the vnbeleeuers whom in times past hee had called to himselfe Which doctrine Saint Paul discourseth of at large in Rom. 10.19 and 11.25 where hee shewes how wee are grafted as into an emptie stocke after the Iewes by their infidelitie had been reiected Isaiah threatens them now with it as if he should say I would not haue you so simple as to thinke that God can want a people seeing you forsake him and thereby make your selues vnworthy of his grace For there are others in the world besides you and in the meane while he will shew himselfe to be your Iudge and will make you feele at length that he cannot alwaies suffer his patience to be abused And they shall come For being grafted in by faith they shall come together into the Church with the true Iewes who had not forsaken the true adoption For the Iewes being neere vnto God it was needfull that the Gentiles should be made one with them that so the discord being remoued they might be ioined into one body To see the glory of the Lord is nothing else but to inioy the grace which hee had shewed vnto the Iewes For this was one speciall priuiledge the Iewes had namely that they beheld Gods glory and had with them the signes of his presence Now he saith that the nations which were depriued of such benefits should see and behold this glory in regard the Lord was minded to
manifest himselfe vnto all without exception Vers 19. And I will set vp a signe among them and will send those that escape of them vnto the riuers of Tarshish Pul and Lud and to them that draw the bow to Tubal and Iauan Iles a farre off that haue not heard my fame neither haue seene my glory and they shall declare my glory among the Gentiles THis may be taken two waies namely An amplification of the former sentence either that God giues a signe or that hee markes his with some priuy token to the end they might escape safe and sound The first exposition is most receiued But some childishly descant heere vpon the signe of the Crosse The signe of the Crosse others referre it to the preaching of the Gospell and both of them as I take it are wide from the marke For hee rather seemes to allude to that which was done at the going forth and deliuerance of the people as Moses describes it in Exod. 12.12 And to that which is said in Reuel 7.4 namely that the Lord marked all such as should be saued when his wrath should bee powred out vpon the whole world as those in Egypt escaped whose doore posts were marked with the blood of the Passeouer Thus he shewes that none but the elect can escape the wrath of God vpon whom this marke is stamped In a word the Prophet amplifies that which hath been already said touching the fearefull and horrible iudgement of God which should light vpon the wicked for it should consume all if he marked not some He promiseth then to reserue a small number out of this generall ruine of the whole people This I take to bee the true meaning of our Prophet according to which hee said in Chap. 1.9 and 10.22 that the Lord would reserue out of this generall deuouring flame a little remnant He addes that some of these shall bee his heraulds to magnifie his name among the Gentiles And we know that the doctrine of saluation was published farre and wide by the Ministerie of a few sillie men By Tarshish he meanes Cilicia and vnder that comprehends all the coast of the Mediterraneum sea which lay opposite to the lād of Iewrie Others thinke that this word signifies Africa and Cappadocia but I rather rest in the former exposition Some by Lud vnderstand Lybia and others Asia And by those that draw the bow the Parthians because they were good archers Vnder Tubal and Jauan some vnderstand Italy and Grecia and by the Iles hee signifies vnknowne regions For vnder this word the Iewes comprehend all the nations that lay beyond the sea as we haue noted before Which haue not heard He meanes that the knowledge of God shall bee spread through the whole world for the Greekes Italians Parthians they of Cilicia and other nations knew nothing of the pure religion nor of Gods true worship To bee short the whole world was wrapped in deepe dungeons of darknesse and therefore the Lord promiseth that his glory shall be knowne euery vvhere But there is great weight in the word Gentiles for at that time the Lord was onely knowne of the Iewes but now hee hath manifested himselfe vnto all Vers 20. And they shall bring all your brethren for an offering vnto the Lord out of all nations vpon horses and in chariots and in horselitters and vpon mules and swift beasts to Ierusalem mine holy mountaine saith the Lord as the children of Israel offer in a cleane vessell in the house of the Lord. HEere hee cleerely expounds that which was said before namely An exposition of the amplificatiō that all those which shall escape and suruiue the rest shall bee notwithstanding their small number Priests vnto God and shall bring sacrifices vnto him from all parts Now he alludes to the ancient ceremony of the Law though he therewithall shewes the difference which should be betweene these oblations and the sacrifices ordained by the Law for heere he institutes new sacrifices and a new priesthood And a◠he affirmed that all nations should be gathered vers 18. so now he shewes that the Priests by him established shall not trauaile in vaine because the Lord will adde a gracious issue vnto their labours He calles them brethren who were strangers before wherein hee hath respect to that new coniunction which is made by faith Others draw another sense from this place which I doe not altogether reiect namely that when God shall gather a new people from among the Gentiles then the Iewes who were scattered here there should be gathered together againe which also came to passe But yet this seemes to agree better if we referre it to the vocation of the Gentiles in regard that the differēce being thē taken away a brotherly coniunction beganne to be betweene all those whom the Lord had purposed to adopt vnto himselfe for his children Abraham was the father of one nation and yet all that descended from him after the flesh were not reputed his children for the Ishmaelites and the Idumeans were reiected He was then a father of many nations Gen. 17.5 vvhen God adopted and ioined vnto him by couenant the Gentiles to the end they should follow the faith of Abraham Thus we see wherefore the Lord calles vs the brethren of the Iews Gentiles become brethren of the Iewes whereas before we were strangers and farre remote from the Church of God for before hee did cast out the false brethren and reprobates from their place We are to note this fruit which issueth from the labours of such as indeuour to serue the Lord faithfully namely that they thereby reclaime their brethren from all pernicious errors to bring them to God who is the fountaine of life And this consolation ought to cheere them vp and to fortifie them euen in the midst of all the calamities and afflictions which are incident vnto them The Lord will not suffer one of his to perish Happy is our condition then when after a sort he makes vs sauiours of our brethren From all nations His meaning is that there shall bee no more difference betweene Iew and Gentile because God will breake downe the partition wall and will set vp his Church in all nations Thus was that saying of Dauid in Psalm 2.8 touching Christ accomplished Aske of me and I will giue thee the Heathen for thine inheritance and the vtmost bounds of the earth for thy possession In that hee mentions the holy mountaine he applies himselfe to the custome of those times For God was worshipped in the Temple at Ierusalem But the Temple hath now spread it selfe ouer all the world 1. Tim. 2.8 in respect that it is lawfull for all men in al places to lift vp pure hands vnto God so as all difference of place and persons is now remooued and taken away He speakes also of the oblations add sacrifices which were offered in the temple though the sacrifices which wee are now to offer bee much