in plaine termes that they ought to be cleansed and washed but he commands them to shew a testimonie of their change in their whole life and in all their actions Notwithstanding hee confirmes the former sentence namely that the filthines of the people is before the Lord which defiling and stayning all their works takes away all the goodnes which might seeme to be in them He makes expresse mention of the eies of God to the end that whilst he beholds them they should not thinke to depriue him of seeing and so make him a companion with them of their blindnes Case from euill He goes on still to blame their life Some expound this place as if by euill doing the Prophet should vnderstand euill liuing But it ought properly to be vnderstood of those misdoings wherby a mans neighbour is offended Seeing in the next verse following it is said Learne to doe well where the clause To your neighbour should be supplied For he speakes of the iniuries and good turnes which our neighbour receiues of vs. Now because repentance hath his seate in the heart therfore he sets it forth by these kinds whereby men may come some what neere to the knowledge of it For euery man would bee taken for a good man but the outward works shew what euery man is within He brings them then to externall workes that by them they should shew forth the truth of their repentance Now hee comprehends the fruits of repentance vnder two members to wit a ceasing to doe euill and a learning to doe well For first wee must abstaine from doing all wrong yet so as wee deale not like those prodigall ones who would be esteemed liberall when they take from one to giue to another neither yet like those pinchpennies who thinke they haue quit themselues well when they are carefull in keeping their own doing others no harme and yet in the meane while will doe good to none at all His meaning is then to comprehend both the one and the other for the obseruation of the second table consisteth in these two points Vers 17. Learne to doe well seeke iudgement relieue the oppressed * Or him who is trampled vnderfoote iudge the fatherlesse and defend the widdowes EVen a◠immediatly before where he commanded them to abstaine from euill hee therein comprehended a continuall exercise thereof as if hee should say Hitherto your whole life hath been nothing but a committing of euill now on the otherside he teacheth them to bee meeke and curteous and drawes them to learne what it is euen as if he had had to doe with new apprentises and raw schollers And first he commands them to seeke iudgement others translate Examine your selues which I approue not For by the word seeke hee signifies a further thing namely an actuall studie as they call it Also by the word iudgement he comprehends whatsoeuer is good and right as if he should say Study to be vpright Relieue the oppressed The Prophet after his accustomed manner comes to particulars after he hath spoken of things in general and howsoeuer he had alreadie exhorted them to weldoing and equitie in speciall manner yet now willing to presse them more neerely he reckons vp some particular kindes thereof in plaine words by which hee comes to a more ample and full declaration of the generall For otherwise men would alwaies goe for iust and vpright and hardly should you stirre or mooue them with generall doctrine But when one comes once to particulars euen as if one should bring them out by the polles into open view then they are constrained to submit themselues or at the least to become more tractable whereof we haue daily experience Iudge The Prophet makes choice here of two particulars which do best of all lay open and discouer the wickednes of men For they very seldom take the causes of the widow and fatherlesse in hand because they looke not for the reward And hence it is then that poore creatures are exposed to infinite sorts of iniuries namely because no man is hastie to succour them for who will serue in the place of iustice for nothing nay are there not many who giue themselues to poll and pill the poore and needie And doth not this manifestly shew how few make conscience of executing iudgement Indeed it is no wonder if the rich and mightie haue friends to maintain and vphold their causes seeing they are drawne and allured thereunto not of conscience but for hope of gaine But the Lord here shewes that he takes care for the fatherlesse and widowes and that he will iudge and reuenge their cause if any haue offered them violence And as much he saith of all other distressed who being held down by violence and tyrannicall cruelty do sigh and grone vnder the oppression of them who are more mightie then they This ought to minister a soueraigne consolation to all the children of God whose condition it is to possesse their soules by patience For how proudly soeuer the wicked aduance themselues yet shall not that hinder the faithfull to triumph in their anguishes Let this sentence therefore bee alwaies ingrauen vpon their hearts The Lord will succour vs and Although men despise vs yet will he care for vs He will helpe the helplesse and will defend their cause Vers 18. Come now and let vs reason together saith the Lord though your sinnes were as crimsin they shall bee made white at snow though they were red as skarlet they shall be as woll COme now The Expositors haue beene wont to translate I pray you or Then but me thinks the assurance of a good cause is here noted so as the Hebrew particle now serueth for an exhortatiō For he shewes that the Iewes should be able to make no replies and that they would remaine starke dumbe although long time should be giuen them to iustifie themselues And surely so must hypocrites be dealt withall for they are skilfull to pleade boldly with God and will bee seeking out starting holes Therefore he saith if they bee minded to plead he is as readie as they Quest But some may demand what reason the Prophet hath to stand chiefly vpon the duties of the second Table rather thē vpon the duties of the first For we know that in diuiding of the law it is not without cause that God hath placed the first Table formost as in the chiefe ranke Neither is it to be doubted but as it is first in order so is it also formost in dignitie I answere Ans that the Prophets haue spoken diuerslie in reproouing the hypocrisie of men For sometimes they complaine that the Sabbath is violated Otherwhiles that prayer is neglected but chiefly and principally they crie out against idolatry and superstitions But our Prophet complaines here that men made none account of their duties towards their neighbours Yet so it is that all tends to one end namely that our workes are vaine before God when they come not frō a
somewhat more This noune comes of the verb to Transgresse as if we should say in Latine To exceed and therefore I haue thought good to translate it insolencie Ieremiah hauing mentioned their pride arrogancie speakes of hautines of the heart Iere. 48.14 29. I make no question but Isaiah and Ieremiah both meant that this people were so cruell in regard of their ouerweening loftines statelines that they would wax wroth and angrie vpon the least occasion and churlishlie aduance themselues against others This vice is alwaies ioined with loftines of mind Riches begets pride pâ—ide brings forth wrath and wrath is for the most part accompanied with outrage because the contempt of others is accompanied with pride and those who ascribe vnto theÌ„selues more then is meete are easily prouoked to anger vpoÌ„ the least occasion such can beare nothing and are not only inclined to wrath but to outrage also For by their good wils they would subiect euery man vnder them neither will they giue place by any meanes to any man whatsoeuer If euery one be not readie at their beck they take it in foule scorne Proude men doe easily bewray this their high stomack whereas the humble on the contrarie are of a louing disposition ioyned with modestie answerable thereunto and are soone intreated to pardon any that haue done them wrong His lies The Hebrues call the members of man or the branches of a tree Baddim and they also take this word for Diuination which is vsed in this signification in some other places Some thinke it is put heere by a figure for childreÌ„ others referre it to words or thoughts others expound it of strength or sinewes But in mine opinion it is taken rather for a foolish boasting because this noune is often taken for a lie and we shall see hereafter how this signification agrees best to this place The expositors also differ in the word Cen. The most translate That lies or words are not vpright others Moab vtters his vaine brags when he can not attaine his chiefe enterprise that lies are not true For the substance I am almost of their opinion neither doubt I but the Prophet meant to say that Moab vtters his vaine brags because he can not attaine to his chiefe enterprise For the sense of the words we shall best gather it out of the foure and fortith Chapt. of Ieremiah vers 30. for hauing there repeated the very words of our Prophet he presentlie addes by way of exposition They shall not do so as if he should say That which they haue resolued in themselues to do shall neuer come to passe Yet notwithstanding I am not of opinion that there should be a particle of similitude in the first member but rather of confirmation as it were by a negatiue because he declares that there shall be no stedfastnes in Moabs counsels neither should his diuinations or lies come to effect Thus the proude often determine of all things no otherwise then as if the disposing of them were in their owne hands and themselues exempt from being ruled by the prouidence of God Such pride saith Isaiah shall fall and whatsoeuer they promise vnto themselues concerning their power shall vanish like smoke Heereby wee are admonished that pride is greatly displeasing vnto God Pride displeasing to God and by how much the more men bee puffed vp in regard of their riches so much the neerer are they to their owne destruction Vers 7. Therefore shall Moab houle vnto Moab euery one shall houle for the foundations of Kir-hareseth shall yee mourne yet they shall be stricken HE sets forth that more plainely which he touched before to wit that this pride and crueltie which proceedes thereof shall be the cause of Moabs ruine Iam. 4.6 1. Pet. 5.5 For seeing the Lord resists the proud hee must needes take downe this haughtinesse vnder which the Church was miserably and shamefully trodden vnder foote According to which example the end of all proud persons must of necessitie bee lamentable Where it is added Moab vnto Moab his meaning is that there shall bee a dolorous song as it were when they shall make their mone one to another touching their calamities and shall weepe for one anothers griefes Some translate Because of Moab but vnfitly For it is by and by said that the houling shall bee generall or amongst the people For the foundations It sufficiently appeares that Kir-hareseth was the head Citie and the Kings regall seate but some thinke it to be a proper name others say it is appellatiue no doubt but the etymologie of the word was taken hence namely because it was built of chalke It may be also that it was called thus in regard of the height of the walles which were made of bricke Now this was a citie greatly renowned in that Country yet he rather names the foundations then the Citie it selfe because it should be raced to the grouÌ„d As if he should say You shall not lament the ruine of the Citie or buildings but the vtter subuersion of it because there shall nothing remaine of it They expound the word Necaim Lame I had rather translate it Hurt The particle which is set before it signifies as much as Certainely or Surely sometimes it is taken for But or Notwithstanding Those which take it in the affirmatiue expound it thus You shall surely mourne when you shall bee hurt or stricken that is to say you shall not neede to hire those that shall faine a mourning for you as they vsually doe at the buriall of some but you shall mourne in good earnest But I expound it Onely as if he should say All that shall remaine shall be stricken not one shall escape in safetie And by this maner of speech he expresseth the extreme ruine of that Citie shewing that those which liue shall not onely bewaile the calamities of others but their owne also because they themselues shall be stricken If the proud be thus sharply corrected let vs learne to carry our selues modestly and peaceably and freely to humble our selues vnder the mightie hand of God Vers 8. For the vineyards of Heshbon are cut downe and the vine of Sibmah the lords of the heathen haue broken the principall vines thereof they are come to Iaazer they wandred in the wildernesse her goodly branches stretched out themselues and went ouer the sea THe Prophet describes the destruction of the whole Country here vnder an allegorie It is very credible that it abounded with good vineyards which wee may easily collect froÌ„ this place and another like vnto it in the 48. of Ieremy vers 32. Now when the Prophets threaten any Countries with destruction they are wont to recite the chiefest things in them For example if wee were to speake of Picardie truely we would not mention vines as if we spake of Orleance or Burgondie The Cities which the Prophet describes in this verse are the head Cities in the Country of Moab He saith
Canaan a pledge to the Iews of their eternall inheritance Being exiled thence then they were in a maner excommunicated and cast out of Gods presence and had had no testimonies of his succour left them had not these promises relieued their miseries Now it is for vs to consider well of this their miserie for being banished farre from their Country they had neither Temple sacrifices nor assemblies Now those amongst whom at this day there is no forme of a Church vse of Sacraments nor preaching of the word they ought to thinke that God hath in a manner cast them out of his presence Let them learne then to call and cry instantlie with ardent praiers that God would plant his Church in their coasts Vers 20. Goe yee out of Babel flee yee from the Chaldeans with the voice of ioy tell and declare this shew it forth to the ends of the earth say yee The Lord hath redeemed his seruant Iakob THis is the second part of this complaint Isaiah speaks of a thing to come as if it were already come to passe by which the Lord protests that hee will deliuer his people how vnworthy or ingratefull soeuer they be For hauing told the Iewes that hee hath performed the office of a good teacher towards them and that they would not lend their eares so as by their owne default they were sent into captiuitie now in setting before them his inuincible patience he addes that he will not cease to assist them till hee hath drawne them out of their bondage Hee commands them then to goe out of Babylon where they were captiues Whence we gather that how iust cause soeuer God hath to complaine of vs yet by his inestimable goodnesse he is ready to sustaine our miseries and to aid those that are vnworthy yea such as haue frowardly resisted his grace That which is added touching the voice of ioy serues to confirme this deliuerance for hee meant to adde this confirmation to that promise which was vtterly incredible That he might remooue all doubtings then hee highly commends this benefit Declare He expresseth the greatnes of that confidence which hee meant to erect in the hearts of the Iewes for we are wont to publish that plainly and openly whereof we haue good experience and assurance but if wee doubt we dare scarse open our mouthes but remaine mute and dumbe Now Isaiah speaks of a thing to come with that resolution as if it were alreadie come to passe that the people might in their hearts conceiue the more sure and certaine confidence and therefore hee vseth this commandement which hath much more efficacie in it The vse the Iewes were to make of this commandement and moued their mindes more then if hee had told it them in bare termes Vers 21. And they weare not thirstie he led them through the wildernesse he caused the waters to flow out of the rock for them for he claue the rock and the waters gushed out Isaiah puts thē in minde of their first passage out of Egypt to correct their infidelitie IN regard the Iewes saw no way open to returne home and that there lay betweene many great and vast wildernesses the Prophet alledgeth Gods power from whence he propounds some examples that so the Iewes might be dispossest of all feare doubtings He would haue them then to consider whether God was not sufficientlie able to deliuer their fathers out of Egypts bondage and to bring them through horrible deserts in which notwithstanding he furnished them with viands water and all other necessaries Exod. 16. and 17. If he were able to do the one why should they misdoubt his abilitie concerning the other The Iewes here according to their maner coine fond fables Fables inuēted by the Iewes and inuent ridiculous miracles which were neuer done nor heard of And this they doe not so much of ignorance as of impudencie whereby they giue themselues libertie to publish any thing that may carrie a faire shew though it be vtterlie senselesse But our Prophets meaning was to put them in mind of that first passage out of Egypt and of the miracles which the Lord then did For whē the Prophets meane to extoll Gods works it is their custome as we haue often shewed to mention this first deliuerance And thus Dauid setting forth the victories he obteined saith that the mountaines trembled and shooke the ayre cleft in twaine and the Lord appeared from heauen which he neuer saw notwithstanding Psa 18. but he therein followes the description of the deliuerance out of Egypt to shew that God was the author of it and that he also fortified and guided him to ouercome his enemies and that his power was no lesse manifest in this victorie then in those wonderfull signes and miracles And thus the Prophet now would haue the people consider of these wonders of old to correct their incredulitie not to be tempted with diffidence for it was the custome of Gods faithfull seruants to cast their eies alwaies vpon this deliuerance that by the remembrance of so great a benefit they might confirme euery mans heart in faith and hope We haue also told you before that they were from age to age to feele the fruit of this redemption that the Lord by a continuall progresse might still be acknowledged the protector of that people whom he had so redeemed at the first Our Prophets meaning is then that the Lord will easily ouercome all impediments and will set open the passages that are shut will furnish them with vvater in abundance that they faint not for thirst for he will worke for them as in old time he did for their fathers when extraordinarilie he caused vvaters to issue out of the rock they making their account to perish for thirst Exod. 17.6 and therefore there was no cause why they should call the assurāce of their returne into question if they would but only meditate of that power of God wherof themselues by experience had tasted Vers 22. There is no peace saith the Lord to the wicked SOme inclose these words saith the Lord A preuention in regard of hypocrite◠in a parenthesis but we may keepe this order in the text to wit That the Lord denies the peace to the vvicked vvhereof they are vnworthie Now this is expresly added lest the hypocrites according to their wont should conceiue any vaine hope in these promises for he saith they belong nothing at all to such that he might whollie exclude them from all hope of saluation But it seemes Isaiah respected some other thing for in regard the greatest part of the people ouerflowed in impietie and reiected this benefit many infirme and weake ones might stagger and be offended at their multitudes for at this day there are many weake consciences troubled when they see the doctrine of saluation contemned by the greater part of the world Seeing then there were many in great danger of stumbling he turnes their minds
condemnes not the sacrifices but the corruptions mingled therewith namely in that the Iewes thought that God contented himselfe with vaine appearances and themselues in the meane while neglected his feare and the hauing of a good conscience Hee speakes not of the thing it selfe then but taxeth the persons who abused the sacrifices For in thus doing they offered him no better then the emptie shels His meaning brieflie is to say That God approoues of none other sacrifices but such as proceede from a pure heart and a sincere affection In the meane while it is very likely the Prophet alludes to those horrible and monstrous sacrifices of the Gentiles For they sacrificed men aliue or buried them quicke in the earth And the Romanes who thought themselues more deuout then others yea and the Iewes also abstained not from so horrible and execrable a crime Nay which more is these men in their inconsiderate zeale defiled themselues with the murthering of many children thinking therin forsooth to imitate their father Abraham Gen. 22.10 And Isaiah therfore saith that in sacrificing an oxe it was al one as if they had cut a mans throate And thus he shewes that albeit the Iewes had a religiō apart by themselues and such a one as was ordained by God yet were they esteemed no better then the prophane heathen among whom all things were filthie and vncleane Also that God approued no more of the one then of the other in regard his name was no lesse profaned by their hyprocrisie then by the superstitions Gods name no lesse prophaned by hypocrisie then by superstition of the Gentiles But in another place we haue shewed how needfull this admonition was For though the Iewes were sufficiently conuinced of all manner of abominations yet they iudged themselues in good case as long as they might lie lurking vnder this couerture The Prophet therefore meets with them in their turnings and affirmes that they shall gaine no more by thinking thus to pacifie God then if they offered vp vnto him the sacrilegious abominations of the heathen When in the end of the verse he saith yea or in truth the place may be translated two waies because the relatiue may agree as well to the Gentiles as to the Iewes namely that the Iewes had mingled intangled themselues in the idolatries of the Gentiles or that they followed theit owne inuentions The first exposition is not much amisse were it not constrained for he spake not of the Gentiles before And the height of the Iewes impietie consisted in this that besides the abuse of Gods pure worship and contempt of the law they had prophaned the Temple and all other places with wicked and cursed superstitions They set vp Altars they planted groues they set foorth plaies and sights so as they walked after euery thing that was set vp to corrupt their minds Thus there was a mingle mangle of all superstions betweene them and the heathen such as is at this day to bee seene in the papacie Where wee behold many fragments patched together of all sorts of superstitions not only Jewish and heathinesse Popish superstitions Iewish Heathenish and diuellish but also newly inuented by the diuell himselfe that by meanes thereof they might vnder such goodlie shewes the more easily cosen and deceiue the world The Prophet then meant to say that both themselues and their companions deserued double condemnation because whilest they gloried in the name of God and made profession of his seruice they were not ashamed to pollute the same with the sacrileges of idolatrous nations The other exposition is not obscure and it also sutes well namely that the Iewes were addicted to follow the vanitie of their owne inuentions and so followed their abominations And thus he affirmes that such serue not God with a pure affection who at their pleasure despise him Not onely in respect that they are stuffed full of auarice hatred ambition guile crueltie and robberies but in regard that by their inuentions they had corrupted Gods seruice And albeit the relatiue ought to bee vnderstood of the Iewes yet the Prophet therewithall condemnes all the superstitions which they had borrowed from prophane nations Thus there is no great difference in respect of the thing it selfe For he only teacheth that whatsoeuer proceeded from them was filthie and abominable because they had malepertly and rebelliously shaken off Gods yoke so as impiety raigned among them in euery place Simile For how can those riuers be pure and cleane which receiue nothing but mier and durt from an impure fountaine Their choice and desire did more manifestly discouer their obstinacie for hauing wittingly cast Gods commandements behind their backes they applied their minds vnto things vtterly contrarie thereunto as if of set purpose they had determined to reiect whatsoeuer proceeded from God that they might yeeld obedience to their owne peruerse lusts Vers 4. Therefore will I chuse out their delusions and I wil bring their feare vpon them because I called and none would answere I spake and they would not heare but they did euill in my sight and chose the things that I would not THe Prophet meant to say that the Iewes should gaine nothing by seeking out goodly pretences and starting holes because God cannot bee deluded by the fained and coloured words of men For what reason is it indeede that wee should measure God according to our blind reason neither is it meete he should stand to mans arbitrement but wee must iudge of his workes by his word Gods works must be iudged of by his word J will chuse out That is to say I will so disperse the fogges and mists which they labour to spread abroad that all shall be able to discerne of the illusions They seeme now to steale away in their darke but a time will come wherein they shall bee laid open as at noone day The summe The summe is that in regard the Iewes were addicted to such a licentiousnesse that they preferred whatsoeuer pleased them before Gods commandements it shuld also come to passe that God would also take his turne at his pleasure to discouer all their iuglings Vnder the word feare he repeates one and the same thing according to the custome of the Hebrues thus I will cause them to know that they haue erred in such wise that that which they feared shall fall vpon their owne heads Whereby you see that their turnings and windings should stand them in no stead in confounding the truth with lies or to cloake their superstitions and all because the Lord hath skill enough to separate the one from the other For J haue called The Prophet doth againe condemne the obstinacie of the Iewes who could not abide that the Lord should correct them There is but on onely remedy left to tame our vices But one remedie left to tame our vices that is to hearken vnto God speaking when hee labours to bring vs into the right way But if we
8. 48. 17 Vse of the Scriptures 50. 4 Seleucia builded neere Babylon 13. 12 Inordinate vse of smels taxed 3. 24 Sennacherib slaine by his owne sonnes 37 38 His desperate fury and crueltie 33. 7 His disloialty 33. 8 His pride 14. 14 He committed a double blasphemie 10. 10 Sepulchre put for death 53. 9 Why the Angels are called Seraphims 6. 2 The seruice of Angels 63. 9 Gods seruice spirituall from the beginning of the world 1. 13. and 56. 7. and 66. 1 Seruice of God spread euery where 65. 16 Which is the true and lawfull seruice of God 1. 12. and 45. 24 God requires as well the outward as the inward seruice 45. 23 Seruice to the Saints in the Papacie 48. 5 Seruants of God who 11. 3 How Christ is said to be Gods seruant 42. 1. and 43. 10. 52. 13. and 53. 11. and 55. 5 Seueritie in Pastors 58. 1 A note how to discerne Christs sheepe from goates 65. 10 Shebna the Chancellor of the King 22. 15. and 36. 3 A traitor and an hypocrite 22. 15. 36. 22 Why sent to Rabsheche 36. 3 In what sense his state is said to be firme 22 25 His pride 22. 16 His banishment foretold 22. 15 Sidon a Citie much renowned and her situation 23. 2 Signes for the situation course and diuers aspects of the starres 44. 25 Signes of infidelitie 5. 19 Signes of sorrow particular to euery nation 15. 2. and 32. 11 How farre lawfull to require signes 7. 12 Signes of repentance 22. 12 Two sorts of signes 7. 12. 37. 30 Vse of signes 7. 10. and 38. 7 The truth neuer separate from the signes though distinguished 6. 7 The thing it selfe giuen in the Sacrament with the signes 6. 7 Siim what 13. 21 Silence put for death 6. 5. 15. 1 Silo a flood 8. 7 Single life rashly vowed among the Papists 19. 21 Simplicitie of Papists what 6. 4. 44. 20 That sinne is not to be esteemed light which God hath forbidden 65. 4 Sinne put for offring for sinne 53. 10 Confession of sinne necessary 64. 5 Remission of sins proceedes from Gods free mercy 43. 25 How men suffer themselues to bee allured by sinne 5. 18 Sinners put for wicked 13. 9. and 33. 14 Slownesse of men to acknowledge Gods iudgemēts 21. 3 Prosperity must be vsed with sobrietie 32. 13 Sobriety commended 19. 13 Senslesnes of the Gentiles 45. 20 Of men 55. 2 Of Idolaters 42. 17 Of the Iewes 1. 7. 28. 9. 29. 9. 57. 10 Wicked willingly senslesse 26. 11 We must shake off all senslesnes betimes 5. 4. 7. 25. 9. 14. 31. 9. 38. 17. 41. 17. 43. 5. 44. 19. 50. 4. 51. 12. 55. 2 The ouerthrow of Sodome set as an example before all reprobates 13. 19. and 34. 9 Song of the harlot 23. 15 Song of Hezekiah 38. 20 A new song 42. 10 Of songs See Chap. 5. 1. 12. 1 Sonnes of the Church taught of God 54. 13 The Sophisters distinction touching the fault and the punishment 33. 24. and 38. 17. and 43. 25. and 44. 22. and 48. 9 Tattle of Sophisters touching the nature and qualitie of hell fire 30. 33. and 66. 15. 24 Soueraigne good what 64. 6 Soule immortall 57. 2 Principall parts of the soule 26. 9 Soule put for the stomacke 5. 14 Error touching the sleeping of the soule 57. 2 Spaniards addicted to spoile in warres 13. 14 Speeches of the wicked 9. 10. and 10. 13. and 22. 13. and 28. 15 19. and 29. 15. and 33. 14. and 41. 5. and 56. 12. and 66. 5 Speech of Idolaters 42. 17 To speake to the heart what 40. 2 Speaking by way of comparison 2. 12. and 43. 18. and 54. 9 10 13. and 60. 16 Wicked spirits why they seeke places vnhabited 13. 21 Spirit put for vnderstanding 40. 14 Office of Gods spirit 40. 7. Gods spirit wont to attribute that to men which himselfe worketh 1. 16 Why the Spirit of God hath composed some writings in verse 5. 1 Starres infinite in their multitudes 40. 26 Their darkening put for Gods extreame indignation 13. 10 Superstition the cause of all euils 1. 29 Alwaies accompanied with pride 36. 18 Painted ouer with the colour of deuotion 1. 29 Welspring of superstitions 8. 11. and 65. 3 Superstition of the Iewes 65. 11. and 66. 3 Of the Israelites 17. 8. and 65. 4 Of the Papists in worshipping Angels 37. 36 Heape of superstitions in the Papacie 66. 3 How to discerne superstition 1. 14 Superstitions so many corruptions of Gods true seruice 1. 14 The superstitious sinne not of ignorance 44. 18 Supply to the text 1. 16. and 8. 21. 24. 11. 44 2. and 50. 4 Extraordnary supplications of Papists 16. 12 Aganst such as denie the vse of the sword 2 4. 3. 4 Why God is faine to sweare 14. 24. and 45. 23. and 62. 8 To sweare put for Gods whole worship 65. 16 T FEast of Tabernacles 54. 2 Why the Prophet vrgeth the duties of the second Table rather then those of the first 1. 17 The sum of the second Table 56. 1 The duties of both Tables must goe together 56. 2 The obseruation of the whole Law comprehended vnder the duties of the second Table 58. 6 Taile put for false Prophets 9. 15 Taile put for the meaner sort 19. 15 True maner of teaching 2. 3. and 55. 12 None shall euer be a good teacher in the Church that hath not first beene a good disciple of the Church 50. 4 None fit to teach others but such as haue been first taught of the Lord 50. 4 The excellencie of Christs spirituall Temple 60. 17 Temple taken for all the ceremonies 66. 1 Why the Temple is called Gods rest ibid. The Temple of God indifferently in all places 66. 20 The Temple in Ierusalem inclosed with walles 22. 9 How it is Gods house 56. 7. and 66. 1 How sanctified 64. 10 The second Temple farre inferior to the first 60. 17 Temple of the Iewes prophaned 56. 5 Vse of the Temple 64. 10 Temple of Ianus 2. 4 The Church compared to a Tent and in what respect 54. 2 Tentations of the faithfull 25. 21. 36. 10. and 63. 17 To tempt God what 7. 12 Testament old and new how they differ 19. 21 Those taxed that alleage texts insufficient to proue the thing in question 4. 2. and 6. 3. and 26. 12. and 53. 8. and 64. 6 Thanksgiuing commanded 12. 1. and 25. 1. and 26. 1. and 41. 16. and 42. 10. and 44. 23. and 49. 13. and 51. 11. and 52. 9. and 61. 11. and 62. 9 Tartan a Captaine 20. 1 Tharsis and what is meant by it 2. 16. 31. 1. and 66. 19 All things both in their beginning and end depend vpon God 19. 15 A great misery to be depriued of holy things 48. 19 Things to come may bee preuented three waies 19. 12 God hath two thrones 57. 15. and 66. 1 2
our constancie But if you be resolued that hitherto you haue enterprised nothing by your most graue Counsell but by diuine authoritie from Gods word and that for the present you so continue in restoring the estate of the Church no doubt but you shall find by experience how wonderfully God will effect that which he hath giuen his Ministers in charge England shall receiue an incomparable fruit from this so happie a going forward and we shall haue cause too with you and your whole kingdome to reioyce In the meane while I will not cease to further your holy endeuours as there is good cause by my poore prayers in regard they are the best meanes I am able to afford you Farewell most noble King The Lord long preserue your flourishing estate assist and guide you by his holy spirit and in all things blesse and prosper you So be it From Geneua this fiue and twentieth of December 1551. To the Reader OF such pretious esteeme Christian Reader were the expositions of this reuerend author in the Church of Geneua that albeit some of them were by himself * To wit his ordinarie Lectures vpon the Prophets which being read in the Schooles were by approoued Notaries there taken from his mouth vâ—rbâ—tim and afterwards vnder the title of his lessons or readings imprinted spoken and others of them * Namely his Commentaries whâ—ch were written by him at spare times in the house written in Latin and that in fauor of the learned especially yet because with his more then ordinarie depth of iudgement he alwaies matched a singular simplicitie and plainenesse so that hee therein stoopes to the capacitie euen of the simplest it was thought fit that by some of good note in the said Church they should all be translated into the vulgar French for the benefit of all such as vnderstood the same Which commendable zeale and godly care of theirs as it worthily prouoked many of this our Church for the common good at the happie entrance of our late deare and dread Soueraigne Ladie Queene Elizabeth into this kingdome to translate diuers of his Commentaries vpon the bookes both of the * Genesis Ioshua and Psalmes old and * All the Euangelists Acts Rom. c. new Testament into English so if their good beginnings had been seconded by answerable proceedings thousands might I doubt not haue reaped the like fruit by those that are yet * Namely his lessons vpon the prophesie of Ieremiah the Lamentations Ezechiel c. vntranslated which they haue done by the former Wherefore this seruice to the Church of God hauing been a long time neglected and not hearing of any that purposed to set his helping hand to this so necessarie a businesse I thought it might happily prooue a labour not altogether vnseasonable nor vnprofitable if according to my poore abilitie I endeuoured either to continue forth those former good beginnings or at least thereby to quicken vp the care of such as are much more able then my selfe to prosecute the same To which purpose good Reader some few yeeres since for the first assay I selected out of this learned Authors workes in French his Commentary vpon the Hebrewes not before translated which being authorized I was bold soone after to present thee therewith Now because as I suppose it hath not passed abroad without some good fruit it hath the rather incouraged me once more whilest I profited my selfe in reading this Commentarie vpon the princelie Prophet Isaiah to haue some respect of thy profiting also For which cause thou hast the same now as the former translated allowed and also published if thou wilt for thy particular vse and profit As touching the fruit that is thence to be reaped it would bee much better that thy self from thine owne experience mightest be able to report then for me here at large to dilate Only this I thinke I may not omit if in reading this prophesie thou wouldest haue the difficulties therein cleared thy iudgement in other things not obscure either rectified or confirmed thy meditations concer-cerning diuers sorts of instructions menaces reprehensions promises and consolations enlarged Act. 8.27 to 35. loe here a Philip readie at hand in any of these things to satisfie thy desires To conclude if thou entrest vpon the reading of this booke and wouldest indeede benefit thy selfe thereby then giue me leaue to vse the Apostles exhortation though by him vsed to another purpose Be not wearie in weldoing Gal. 6.9 but proceed on constantlie so shalt thou I doubt not in due season reape if thou faint not Farewell and profit more and more in the studie of Gods word neuer giuing the Lord rest day nor night till in the truth of thy heart thou canst in some good measure professe with these three Worthies following that thou likewise hast made the same thy chiefe repast delight and treasure Job I haue not departed from the commandements of his lippes and I haue esteemed the words of his mouth more then mine appointed foode Iob 23.12 Jeremiah Thy words are found by me and I did eate them and thy word was vnto mee the ioy and reioycing of mine heart Ier. 15.16 Dauid The law of thy mouth is better vnto mee then thousands of gold and siluer Psalm 119.72 Thine in Christ C. C. THE FRENCH TRANSLATOR TO THE READER IT is twentie yeeres since and more good Reader that the lessons of M. Iohn Caluin vpon the Prophet Isaiah which being collected by M. Nicolas Gallars were printed vnder the title of a Commentarie and dedicated to that noble Prince of blessed memorie Edward the sixth King of England A long time after the Author himselfe reuiewing this collection imprinted both in Latin and in French satisfied not himselfe only to reuiew it thereby to explane that which otherwise seemed obscure by reason of the breuitie of it and to set that in order which was somewhat confused but he laboured therein with such diligence and good successe that he augmented it in Latin with excellent and necessarie matters for the vnderstanding of the text more then the third part bringing all things into so exact a forme that if any bee pleased to take so much paines as to conferre the first Commentarie or collection of those lessons with this second he shall find that which we haue said to be very true Neither was this gathered in the schooles the second time as at the first but was written in the house euen word for word by the Authors owne direction who hath so aptly disposed and couched the whole together that in perusing of it you shall perceiue in this booke as well as in others which haue alreadie passed his hands that he hath done great seruice to the Church of God and hath also faithfully chalked out the way vnto such as desire to profit in diuine studies But especially by these his Commentaries which being carefully read will serue no lesse to the explaning of
husband shee is now become an harlot past shame and blusheth not at her villanie Now it is an vsuall thing in the Scriptures to call the Church of God by the name of his wife which degree of honour Ierusalem kept whilst shee retained her spirituall shamefastnes and perseuered in the lawfull and pure worship of God but as soone as she gaue ouer that then she became an harlot Now it is not to be doubted but this astonishment of the Prophet was ioyned with great sorrow For it ought to make our haire to stand an end to see men reuolt and slide backe from God and forsake the faith and allegeance which once they promised him Neither can it be but men of any good heart will be deeply touched with extreame sorrow at the beholding of such a wofull spectacle We reade Luk. 15.10 how the Angels reioyce at the conuersion of a sinner and therefore they are much grieued at the perdition of any one of them But how much more heauie and sorrowfull are they when they behold the ruine and destruction of a whole citie and Church Now this admiration carries with it a complaint as if the Prophet should haue said to Ierusalem From what an excellent and flourishing estate art thou fallen into what miserie hast thou plunged thy selfe What shame and dishonour hast thou laid thy selfe open vnto For in making mention of her former estate in which shee had flourished and had been honourablie accounted of hee thereby prouokes her to bee so much the more moued so as she who in times past had been an honest mother of a family should haue much more care of her honour and reputation then such a one as hath passed her whole life in all kind of wicked and leude behauiour She was full of Iudegment He shewes what the fruites of this loyaltie was in times past We may take iudgement for vprightnes only or if any will he may take Iustice for giuing to euery one that which to him belongeth and Iudgement for taking the cause of the innocent in hand and reuenging the poore and needie For so the Scripture indeede vseth them when these two words are ioyned together But because they are not wholly ioyned together in this place I take iudgement simplie for vprightnes as being one and the same thing twise spoken to manifest it the more clearely But now they are murtherers Here hee shewes how Ierusalem is become an harlot For whereas iustice and equitie were in times past highly in estimation in her eyes now on the contrarie shee is full of murthers Now he meanes not murtherers and theeues onely as hath been said but those who vnder colour of iustice drew other mens goods to themselues by deceit and violence and lastly those who walked not plainely and simplie with their neighbours in what estimation soeuer they were as sometimes nay very often it falles out that the most wicked are the most praised Now from this estate whereunto Ierusalem was come let vs consider after what manner Satan for the most part exerciseth his tyrannie ouer the Church of God euen as if the bridle were laid in his necke For if euer there were a Church it was in Ierusalem and yet notwithstanding Isaiah saith that it was become a denne of theeues or as a caue wherein men were deuoured and swallowed vp But if Satan had his swinge so there let vs not meruaile if the case bee now alike with vs but let vs rather giue order that we be not corrupted by so wicked examples Vers 22. Thy siluer is become drosse thy wine is mixt with water THe Prophet speaks by a figure and vnder two similitudes shewes here how that although things were not wholly ouerturned in appearance yet that their estate notwithstanding was changed and corrupted in such wise as it was far from that which it was wont to be For he saith that drosse shined in stead of Siluer and that there was nothing in their wine but colour without any sauour as if he should haue said Howsoeuer thou makest a faire shew of goodnes yet there is nothing that is pure to bee found in thee Thy wine which was wont to be of it selfe is now mixed and howsoeuer it deceiues them that looke vpon it yet by the taste one may know it is corrupted Now all this is to none other end but that the Iewes hauing once purged themselues from all dissimulation should begin to confesse their sinnes and not to please themselues any longer in them as hypocrites are wont to doe To which purpose these Similitudes which he here vseth are very apt and fitting for the drosse of siluer hath some resemblance with siluer also the water that is mixed with the wine hath some shew of the colour of the wine it selfe and yet notwithstanding they are farre off from the puritie of the things which they resemble So the hypocrits paint themselues with the colour of false siluer although indeed they deserue no more commendations then drosse yea they are more detestable therein then if they were openly wicked Yet notwithstanding they oppose themselues against God and men and no lesse disloyally then wickedlie paint ouer themselues with vanitie and vaine shewes to couer their malice withall Vers 23. Thy Princes are rebellions and companions of theeues euery one loueth gifts and followeth after rewards they iudge not the fatherles neither doth 〈…〉 doth the widowes cause come before them THere is an allusion and meeting together of wordes in this place which hath a verie good grace as if hee should say Thy Princes are pincers Neither speakes he so of the princes as if the people were holy and blamelesse but hee toucheth the welspring of the mischiefe for euen as no euill is more hurtfull then that which comes from the head and disperseth it selfe into all the members so also is there nothing more pernicious in a commonwealth then a corrupt and wicked Prince who spreadeth abroad his corruptions ouer all the body as well by example as by giuing libertie thereunto Prou. 29.12 From whence also came the prouerb Such a master such a man It is all one then as if the Prophet should haue said that it was no particular vice that reigned among the common people but that the Princes and great Lords had let loose the raines to al wickednes Also there is a close amplificatioÌ„ in the word Princes because it is a thing much to be lamented that the euill should come from thence where remedie should be sought He ioynes one particular which â—s that they are companions of theeues by which words he signifies that they were so farre off from endeuoring themselues to represse theeueries and wrongs that on the contrarie they drew gaine and profit from thence and he calles them theeues iustly who in taking part of the pray gaue licence to others to steale Neither can it be auoided when a Iudge suffereth himselfe to bee corrupted by bribes that disorders should not raigne for
them which the Prophet foresaw by the Spirit as if hee should say Wonder not to see the mount of Zion laid wast and spoiled for so many sins of the people Yet is it not made such a lamentable spectacle that any should bee brought to despaire but that all those in whom there is any hope of health being touched with true repentance might conuert vnto God before such a thunderclap come vpon them For the Prophets were as Heraulds to publish the iudgement and vengeance of God to the wicked that so by all meanes they might endeuour to bring all that they possiblie could to repentance And the seruants of God must neuer put off this affection namely euen to study how they may profit the verie reprobate if by any meanes it could bee brought to passe This place therefore may bring a merueilous consolation to all faithfull Pastors for when it seemes to vs that we speake to deafe cares we stagger and begin to forsake all What shall I doe I doe nothing but beate the aire And yet notwithstanding the Prophet ceaseth not to exhort those in whom hee saw no hope of amendment An howsoeuer he be as a man astonished at their ruine yet doth hee not cease for all that to admonish them stil Let vs note also that although the wicked bee obstinate yet the iudgements of God must be denounced against them let them recoyie and gnaw the bit as much as they will yet must they stil be summoned before the iudgement seate of God to the end they may be left without excuse I take the Hebrew word Ci for surely for this signification agrees best because it breakes off the exhortation which he had begun and now speakes to God Also when he againe calles them the house of Iacob it is added for the greater vehemencie of speech which men in a matter of great importance are wont to doe as if he should say This holie nation which God hath chosen is now left and forsaken For they are filled Because the word Kedem signifies sometime the East and sometime antiquitie we may interpret it that they were filled with the manners of the ancient because they had brought the superstitions in vse wherewithall the land of Canaan was in times past infected For wee know that the Prophets did often reproch the children of Israel that they were liker to the Cananites then to Abraham and the other holy Patriarkes And questionlesse it was a double vnthankfulnes not to change their peruerse manners seeing the old inhabitants being driuen out they were brought in to possesse this land to the end it being purged from all their filthines it might afterwards be dedicated to holines Yet because the other sense is more receiued I had rather hold that although the expositors themselues doe not here agree For some take the letter Mem comparatiuely as if the Prophet should say Before or Rather then them of the East others take it more simple and better also in mine opinion in saying that they were full of the East that is to say of the vices which they had drawne from thence imitation being a merueilous contagion so as nothing is more vsual then to see corruptions glide from one land to another a farre off That which by and by followeth opens it yet more cleerely when he saith of the sorceries of the Philistins For vnder diuinations by a figure which they call Senecdoche hee comprehends the deceits of Satan to which the prophane nations were giuen The Prophet then meanes that they differ in nothing from the Philistins from whom God notwithstanding had separated them by the priueledge of his adoption And this was sufficient to condemne them vtterly in that hauing forgotten their vocation they defiled themselues in the corrupt and wicked waies of the Gentiles Whence it appeares that to sinne by the example of another doth serue nothing at all to make the fault the lesse The latter part of the verse is diuersly expounded for some draw strange children by a similitude to the lawes and customes others referre it to mariages Because that in taking of strange wiues without discretion they had so mingled their seede that there were manie children bastards The exposition of S. Ierome is more grosse who thinks that they defiled themselues in wicked lusts contrarie to nature For mine owne part I doubt not but by strange children he meanes strange nations and not by a figure the lawes The Prophet then accuseth them that in desiring to please the Gentiles they wrapped themselues together with them in their wickednesses and thus had not only mortall men but wicked men also in greater account then God himselfe Now he saith that they tooke their delight because the affection and delectation of a wicked imitation had raced the true loue of God and of his holesome doctrine out of their hearts Vers 7. Their land also was ful of siluer and gold and there was none end of their treasure and their land was full of horses and their chariots were infinite WE must take good heede to the order which the Prophet keepes here For he now shewes the causes wherfore the Lord reiected his people In the former verse hee began with diuinations and strange manners now hee descends to the gold and siluer and afterward he will speake of their horses and chariots No doubt then but hauing first of all condemned their idolatrie he here in the second place reprooues their auarice and in the third that wicked confidence which men haue when by forging vaine succours vnto themselues they depart farre off from God It is not a thing to bee condemned as vnlawfull in it selfe to haue abundance of gold and siluer but because this people burned with an insatiable couetousnes and trusted in horses and in Chariots therefore they are iustly reprooued Some take the Hebrew particle by way of opposition as if the sense were thus And yet they abounded in siluer thereby to make the ingratitude of this people the greater because hauing abundance of all things yet they ran after their idols and enchantments as if al things had been in a desperate estate Which is much lesse excusable then if they had gone after them in aduersitie whereas they shooke off the yoke of God from their necks being fed with good things in all abundance Thus by this sense then he should amplifie the wickednes of this people running voluntarily and for no cause to idols whilest they ouerflowed in their delights but yet I receiue not this interpretation because I thinke it too much constrained For hee rather reckons vp with one breath as it were the vices wherewith the people had spotted themselues that is to say couetousnesse false confidence and idolatrie And howsoeuer their opinion be true which expound it by way of opposition yet notwithstanding it agrees not with the sense of this place A little after Isaiah confirmes the same also more clearely For howsoeuer it bee not wicked nor a
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
CHAPTER Vers 1. Now will I sing * Or for to my beloued a song of my beloued to his vineyard My beloued had a vineyard in a * Heb. Sonne of the oyle or of the fat very fruitfull hill THe argument of this Chapter differs from the former For the Prophets purpose is to set forth the estate of the children of Israel as it then was to the ende euerie one might take knowledge of his faults and that by this meanes shame and displeasure in themselues for their sinnes might prouoke them to come to true and earnest repentance as also that hereby they might behold their miserable condition as in a glasse For otherwise they would haue flattered theÌ„â—elues too much in their vices and would not haue borne any admonitions at all It was needfull therefore that their brutishnes should bee painted out before them as in liuely colours But to the end he might procure himselfe the greater authoritie he vseth this preface for they were wont to write excellent and memorable things in verse to the end euery one might haue it in their mouth that so there might remaine a perpetuall remembrance of them Exod. 15. According as wee see that song which Moses wrote Deut. 32. and many others after him who did the like that as well in publike as in priuate one might heare all things sounded forth by such voices For the doctrine is thereby more highly aduanced then if it should be taught onely For this cause Isaiah composed this song that so the people might take a more cleare view of their filthines Neither is it to be doubted but these things were handled excellentlie both for art and voice as the custome is wee know to compose verse with the most exquisite skill that may be To my beloued It is certaine that he meaneth God as if he should say I will make a song on Gods behalfe by which hee complaines of the ingratitude of the people because there was much more vehemencie in it to bring God in speaking But some may aske wherefore Isaiah calles him his beloued Some doe answer it was because hee was of the kindred of Christ And the trueth is indeede that hee descended from Dauid but this seemes to bee constrained It shall be more plaine and agreeable if according to the sentence of S. Iohn we say Iohn 3.29 that the Church is committed to the friend of the bridegrome and that we put the Prophets in this number For no doubt but this title is fitting for them seeing the charge of the auncient people was committed vnto them to the ende they might be maintained vnder their head It is no meruaile then if they were iealous and displeased when the people turned away their hearts from him Isaiah then puts himselfe in the person of the bridegrome and as one grieued and perplexed in regard of the Church committed to his charge hee complaines that she hath broken the couenant of wedlocke 1. Cor. 11.2 and withall laments and bewailes her disloyaltie and ingratitude And hereby wee may see that it was not S. Paul alone who was iealous ouer the spouse of God but also all the Prophets and Teachers as much as in them lay had the like care to wit so many as were faithfull to the Lord. And this title of Spouse ought to touch all the seruants of God to the heart and to quicken vp their spirits For what doth a man hold more deare vnto him then his wife Surely euery honest man will prefer her before all treasures and will more readily hazard his goods to other mens custodie then his wife And therefore he must needes bee esteemed very faithfull to whose keeping a man will commit his best beloued Now the Lord commits this trust to the Pastors and Ministers and puts his Church which is as his deare wife into their hands What wickednes were it then to betray her by our sloth and negligence Whâ—soeuer is not inflamed with the care of her preseruation he cannot couer himselfe vnder any pretence whatsoeuer Whereas in the second place he addes the word Dodi which he vsed before although he chaÌ„geth the first syllable yet notwithstanding it is of the same signification with the first Be it then that some turne it Vncle others Cosine I am rather of their opinion who take it by way of allusion For we must giue more liberty to Poets then to other writers He hath then thus garnished these words and come ouer them as you would say to the end that by the rhythme and tuning of the verse he might helpe their memorie and quicken their vnderstandings My beloued had a vine The similitude of the vine is much vsed in the Prophets and there is no comparison more fitting his purpose then this For he shewes by it two waies how much the Lord esteemes his Church There is no possesion that a man holds more deare to him then his vine neither is there any thing that requires more daily and continuall labour and di igence The Lord then not onely teacheth that we are as a pretious heritage vnto him but would also haue vs take knowledge of the continuall care and thought he takes for vs. In the beginning of the song the Prophet remembers the benefits which the Lord had bestowed vpon his people the Iewes then he shewes how great the ingratitude of this people was thirdly the punishment and correction which will follow lastly he makes a catalogue of their sinnes because men will not acknowledge their offences but by maine force In a very fruitfull In the entrance hee shewes that God had seated this people in a happie dwelling place as if a man should plant a vine in a pleasant and fruitfull hill For by the word which he vseth I vnderstand an high place which is exalted aboue the plaine we commonly call it a hill Whereas some referre it to Ierusalem as if he should describe the situation thereof I thinke it to be farre fetched and constrained It seemes to me rather that the Prophet pursues his allegorie And because God had vouchsafed to take this people into his care and safegard he compares this grace to the planting of a vine For vines are more easily planted in hils and high places then in vallies And as one saith The vine loues the high hils the West and the side of a wood He alluded then to the common custome of planting vines Afterwards hee followes the similitude saying that the seate of this place was not common as others were For in calling it The sonne of the oyle or of the fat in his language he meanes a fat and fruitfull place I approoue not of their exposition who restraine it to the fruitfulnes of Iudeah For the Prophet meant to describe the happie and blessed estate of the people by this similitude Vers 2. And he hedged it and gathered out the stones of it and he planted it with the best plants and he built a tower in
fullers field for it may be the fullers were wont to wash their clothes thereabouts or rather it was some ancient place called by this name howsoeuer it be it was a signe that this miserable hypocrite ran hither and thither with feare and terror when Isaiah was comming forth to quiet and secure him Vers 4. And say vnto him * Or be assured Take heed and be still feare not neither be faint-hearted for the two tailes of these smoking firebrands for the furious wrath of Rezin and of Aram and of Remaliahs sonne THe verb Shamar which signifies to keepe is here put in the coniugation of Hiphil and many expositors take it to take heed although they draw it amisse and to a sense both constrained and besides the purpose as if the Prophet had admonished Ahaz to take heed how he made warre The sentence is more simple to wit that he should not wax faint-hearted nor wauer doubtinglie but that he should be quiet secure therefore I haue translated Be assured The sense is then that Ahaz should take such heart vnto him that at no hand hee suffer himselfe to boyle with impacience neither to torment his minde with restlesse thoughts For when men are once stricken with terror their mindes are tossed vp down and haue no setled stay This exposition is confirmed by the words which follow Be still for these two things are ioyned together first to stand quietly vpon his watch to the end he may not be distracted with diuers thoughts looking this way and that way secondly that he be still and of a calme and quiet spirit within And behold here the fruites agreeable to a iustifying faith For as the vnbeleeuers wauer and floate in vncertaintie in diuers assaults and know not to which end to turne them so the faithfull on the contrarie are staied and cast themselues vpon God with quiet mindes Impietie is neuer at rest but where faith hath gotten strength there we may see securitie and quietnes of minde not trembling beyond measure These words then doe expresse the vertue of a true faith Now hauing shewed the remedie whereby to appease the troublesome passions of the heart he also forbids him to feare because nothing is more contrarie to faith who commits her saluation into the hands of God then feare But I confesse indeed that it is impossible for vs to be voyde of feare when dangers approach For faith makes vs not senselesse Contrariwise the children of God are touched with a double feare A double feare the first proceedes from naturall sense which feare they could not auoyde although they had a perfect faith the other from the weakenes of faith because there is no man that hath profited so well therein that there should not still remaine some reliques of distrust against the which we must continuallie fight This exhortation of the Prophet therefore must not be vnderstoode as if the Lord forbad all feare but his meaning is that the faithfull must arme themselues with such constancie that they ouercome all their feares As if he should say Take heede thou be not cast downe and if thou meetest with strong and sharpe assaults be of an inuincible courage that dangers ouerwhelme thee not but rather manfully stay thy selfe vpon the power and goodnesse of thy God to the end thou maiest bee able to ouercome all calamities And hereunto he by and by addes that he be not faint-hearted which is as much as to melt away or be dissolued Also it is not without good cause that the Apostle teacheth vs Heb. 11.27 that our hearts are stablished by faith For when in forgetting God we suffer our selues to moulter away any thing at all through our owne infidelitie it proceedes first from a weake and sluggish cowardlinesse But hee cannot be said to be delicate or womanish who resting himselfe vpon the spirit of God valiantly resistes all aduersities Whence we gather that the Prophet meant nothing else but that Ahaz should waite with an vndaunted minde for that issue which God had promised him For the two Tayles Isaiah vseth a very elegant similitude here to weaken the opinion which the Iewes had conceiued concerning these mightie Kings whose greatnes had smitten their hearts with such terror for their crueltie and furie was as it had been a flaming fire sufficient to haue consumed all Iudea yea and it seemed that this fire could neuer haue been quenched But Isaiah on the contrarie vouchsafeth them not so much as the name of firebrands because that might haue seemed somewhat but onely calles them I cannot tell what fragments or ends of firebrands not kindled but onely smoking as if a brand being taken out of the fire should begin to moulder away and should cast nothing else but a little light smoke This similitude then containes a singular consolation by which we are admonished to esteeme farre otherwise of the violence of the wicked We must not esteeme the violence of the wicked according to outward appearances then according to the outward appearance They seeme to be so mightie as if they were able to set on fire destroy and consume all the world Now the Lord minding to preuent and take the feare which we haue conceiued from vs pronounceth that it is but a little weake smoake of small continuance although to our seeming it should bee such a fire as neuer could bee quenched Vers 5. Because Aram hath taken wicked counsell against thee and Ephraim and Remaliahs sonne saying ALthough hee had saide before that the threates and endeuors of the enemies against the people of God should bee vaine and turned into smoke yet hee dissembles not how many cruelties they had deuised if God withheld them not For by euill counsell he meanes a destruction because these two Kings had both conspired to destroy the countrey of Iudeah And to the end he might the better expresse the same and might also let them see it as it were before their eyes hee recites their counsell in the verse following Vers 6. Let vs goe vp against Iudah and let vs waken them vp and make a * Or an entrance into it breach therein for vs and set a King in the middest thereof euen the sonne of Tabeal LEt vs goe vp That is to say let vs make ready an armie Some turne the verbe Nekitsennah let vs trouble or afflict the which indeede shewes the originall of the word but in this coniugation it signifies rather To awaken And howsoeuer I reiect not this first interpretation yet notwithstanding I had rather follow the second because it agrees best with the Text. By Awakening I vnderstand To trouble and to practise some new stratagem as we commonly say raise vp sturres that this kingdome may no longer be in quiet As touching that which followes many expound Nanquiennah Let vs enter into it by force others Let vs so handle the matter that it shall not be able to stand before vs. I haue translated
in abundance This similitude is very fit for as there is nothing more necessarie for this present life then water so nothing troubles and disquiets vs more nor goes so neere vs as the want thereof doth Thus by a figure called Synecdoche when a part is taken for the whole he shewes that whatsoeuer is necessarie for the sustentation of life is giuen vs freely out of the meere bountie of God And because we are barren emptie of all good things it is no maruell that he compares the mercie of God to a fountaine which satisfies them that are thirstie refresheth those that are parched with heate and recreates those that are wearie and laden Of the sauiour This word sauiour agrees much better heere then if he had said out of the fountaines of God For wee haue farre greater cause of consolation when we know yâ— himselfe is the author of our saluation The Prophet therefore hath appropriated this epithite according to the circumstance of the place Now if this promise comprehends vnder it the whole kingdome of Christ wee for our parts ought alwayes to applie the same vnto our vse Let vs know then that the goodnes of God is heere offred and set before vs to the end we might satisfie our selus to the full therewith For we ought as Dauid saith to be as the parched ground gaping for thirst Psal 143.6 and to aspire vnto these waters of the sauiour Now this goodnes of God is wonderfull and incredible when he permits not that our desire should be in vaine but freely offers and presents a fountaine vnto vs out of the which we may draw waters in abundance Moreouer Iesus Christ is this fountaine Iesus Christ the true fountaine and in him we haue the participation of all Gods benefits for as S. Iohn saith we draw all out of his fulnesse Iohn 1.16 It remaineth then that wee goe directlie vnto him as soone as our pouertie and want presseth vs. Vers 4. And yee shall say in that day praise the Lord call vpon his name declare his works among the people make mention of them for his name is exalted HE not only exhorts them one by one to praise God and to giue him thanks but would also that they should stirre vp others with them to doe the like And as he had sayd before Chap. 2.3 many people shall goe and shall say Come and let vs goe vp to the mountaine of the Lord prouoking one another by mutuall exhortations to imbrace the pure woâ—ship of God so after he hath commanded euery one of them to render thanks to God he would now also that they should incite one another to the same dutie He shewes then that this ought not to be said only to one but to all and not only in one time but for their whole life Now in a briefe summe he shewes how God is rightlie honored when he commands vs to call vpon him and to reioyce in none but in him only For this cause also the holy scripture by the word Inuocation comprehends often times vnder it the whole seruice of God vsing therein a part for the whole for by prayer wee shew the trust that wee haue in God and this indeede he requires of vs aboue all things I also thinke that pâ—ayer is ioined with praise that the Prophet might comprehend the whole seruice of God Make mention c. His meaning is that this deliuerance shall be so excellent a work that it ought not to be hidden from any corner but published thorowout the whole world I grant that he would haue the Iewes to acknowledge this in the first place but after he caused all people to haue the knowledge of it And this exhortation whereby the Iewes shewed their good will was as a preamble to the preaching of the Gospell which was afterwards published For as the Iewes magnified the fauor which God had shewed them amongst the Medes and Persians and other nations neere about them so also after Christ once appeared they ought to haue been heraults to publish the name of God thorowout all the quarters of the world Hereby it appeares with what zeale all the faithfull ought to be moued namely that they cause the goodnes of God to be manifested vnto all to the end the seruice of God may be imbraced Now we ought then especiallie to be moued with such an affection when we haue been deliuered from some great danger as out of the iawes of the diuell and from vnder the tyrannie of eternall death Vers 5. Sing vnto the Lord for he hath done excellent things this is knowne in all the world HE goes on stil with his exhortation shewing vs from what affection this prayse ought to proceed for he teacheth that it is our dutie to publish the goodnes of God in all places and yet must we not exhort nor prouoke others to go forward and our selues in the meane time to stand still with our armes acrosse but we ought to leade them the way by our example for there is nothing more absurd then to see them slothfull and negligent which prouoke others to prayse God Now in saying that God hath done excellent things he thereby signifies that there is great cause to sing Neither in deed would the Lord haue them to sing forth his praises vpon no ground but he gaue them ample and very good cause thereof when he deliuered his people out of that extreme hard bondage Now we haue alreadie said that we must not restraine this song to one moment of time but that it ought to be extended euen vnto the whole kingdome of Christ This worke therefore is excellent indeed when God sent his Sonne Ioh. 3.16.17 Heb. 2.14 by whom he hath reconciled vs vnto himselfe and hath destroyed the dominion of death and of the diuell If wee then consider wel of this worke of our deliuerance as we ought we shall haue exceeding abundant matter giuen vs to praise God When he saith in the last member that this is knowne in all the world hee therein toucheth the calling of the Gentiles and confirmes that which hath been alreadie said to wit that this worke shall be such as it ought not to be concealed in some one corner but to be publishâ—d thorowout the whole world Vers 6. * Or reioyce and sing Cry out and shout O inhatant of Zion for great is the holy one of Israel in the midst of thee HE againe exhorts the faithfull to reioyce in God and therewithall shewes what is the true reioycing and whereupon it is grounded No felicitie but where God dwels For we can haue no felicitie but when God dwelâ—es in the midst of vs without this our life is poore and miserable although wee had the abundance of all other benefits and riches whatsoeuer So then if our hearts bee ioyned to this treasure this felicitie will draw all our senses easily vnto it He calles God holy to the end we might know that
Daniel himselfe who was there present saith Dan. 6.1 that the citie was taken only Dan. 5.30 This is the cause why some expositors haue beene driuen to referre euery thing which is said here of Babylon to all reprobates Ans but therein they haue wrested the text for the Prophet by and by after speakes of the Medes and Persians Moreouer the threatnings which wil orderlie follow hereafter touching the Moabites Tyrians Egyptians and other nations doe sufficientlie shew that this prophesie is properlie against the Chaldeans whom the Prophet placeth in the first rank not that their destruction was so neere at hand as was the destruction of the rest but because the Church had no greater nor more dangerous enemies then they And wee must obserue that Isaiah spake not this whilst the Monarchie of Nineue florished but whatsoeuer he foretold against the profane nations in the whole course of his ministrie is put all vpon one heape as it were Thus then the order of time was not kept but the likenes of things was the cause why they haue put all these prophesies in one For whence is it that Isaiah makes no mention of Nineue seeing hee afterward sheweth that the Assyrians only were they which molested the Iewes with whom the Babylonians were in league but in regard that he speakes not of the histories of his time till he comes to the three and twentie Chapter but only prophesieth of the iudgements of God which came to passe after his death Now when he declares that Babylon shall be destroyed vtterlie it is certaine he speakes not of one destruction barely but vnder it comprehends the full ruin thereof which followed long time after the first For Babylon florished yea after the Persians had subdued it and kept the name and dignitie of a thrice renoumed citie And howsoeuer it be true that another citie was built called Ctesiphon that part of the glorie and riches of Babylon might be taken away yet notwithstanding the commoditie of the place the sumptuous buildings and fortresses of the citie caused that the dignitie royall excepted she was in nothing inferior to the head citie of Persia Yea after the death of Alexander the Great when Seleucia was built neere vnto it yet could it not staine the name and reputation of this so ancient a citie From hence then we gather that the things which are heere spoken can not be restrained to one time And yet is it not without cause that the Prophet threatens them so sharplie seeing the change of their empire was the beginning of diuers calamities which followed thereupon afterwards The change of Babels Empire the beginning of future calamities So that howsoeuer all the people were not slaine yet notwithstanding in regard the citie was forciblie assailed and taken by a sodaine assault and that by night when all the kings court were drowned in drunkennes it could not be but the Medes and Persians hewed all those in pieces which they met withall and therefore we need not doubt but the most valiant of the enemies made many slaughters before they receiued all the people to their mercie For will any man doubt but that this proud nation was dishonorablie handled by these barbarous conquerors seeing it was vnpossible to subdue them by any other meanes Now after that Babylon was by little and little brought vnder shee by and by after changed her king and after she had been a while vnder the gouerment of Alexander the Macedonian Alexander the Macedonian Seleucus Bâ—bel brought to ruin at last she sodainly fâ—ll into the hands of Seleucus who indeuored by all meanes to abate the greatnes of it till at the last it was brought vtterlie to ruine And thus whilst God suffered her to stand she serued as a deformed and shamefull spectacle that the accomplishment of this prophesie might be the more excellent and certaine and therefore our Prophet rightlie affirmes that the wrath of God shall not be appeased vntill this den of theeues shal be wholly brought to nought As touching the words some of the expositors take Enosh which we haue translated man for a warlike and noble man and Adam which wee haue expounded person for all handicrafts men But in as much as the Etymologie agrees not well herewith I doe not thinke the Prophet meant so I am rather of opinion that it is a repetition of words which is common with the Hebrewes Others take the word Ophir which I according to diuers expositours haue translated pure gold for a precious stone but we gather from many places of the Scripture that it signifies very pure and tried gold Vers 13. Therefore I will shake the heauens and the earth shall remoue out of her place in the wrath of the Lord of hostes and in the dâ—â— of his fierce anger THis is an other figure which serues for an amplification For God cannot repeate this doctrine too often The reason is not onely to astonish the infidels but also to bring consolation to the good who are often times disquieted when the wicked are at their ease and haue all things at their desire which Dauid confesseth when he saith I haue cleansed mine heart in vaine and washed mine hands in innocencie Psal 73.13 These liuely images then are for good cause thus painted out before our eyes to shew vs plainly the destruction of the wicked And therefore it is as if Isaiah should say Were it so that the verie heauens had neede to be shaken for the bringing downe and the rooting out of infidels euen that should be done For they thinke themselues out of all danger and so deepely rooted in the earth as if it were impossible to plucke them vp but the Prophet shewes that they greatly deceiue themselues because the Lord will rather shake the heauen and the earth also then that they should not come tumbling downe from their greatnesse whereunto they are mounted vp aloft Whence it followes that although the world presents a thousand leaning stockes vnto vs as well high as loâ—e yet notwithstanding there shall be no stedfastnesse in any of them vnlesse God therewithall be mercifull vnto vs. And if this appeares in particular iudgements how much more will it appeare in that generall iudgement when Christ shall ascend into the iudiciall throne of his maiestie to pronounce sentence of condemnation against all the wicked Vers 14. And it shall be as a chased Doe and as a sheepe that no man taketh vp euery man shall turne to his owne people and flee each one to his owne land HEe declares that outward succours shall profit the Babylonians nothing at all and by these similitudes shewes with what feare the souldiers shall be seazed Now Babel did not onely strengthen her selfe with the men of warre of her owne Countrie but she had strangers also vnder her pay He saith they shall all resemble little Fawnes or Does which are very timerous beasts and to scattered sheepe so as they shall retire
of Egypt Behold the Lord rideth vpon a swift cloud and shall come into Egypt and the idols of Egypt shall be moued at his presence and the heart of Egypt shall melt in the middest of her THE burden of Egypt Heere the Prophet prophecieth against Egypt because she was the refuge vnto which the Iewes fled as soon as they saw any danger neere For hauing forsaken the Lord The reason why this burden is pronounced against Egypt in whom they should haue reposed all their helpe they looked for no succour at all vnlesse they had it from the Egyptians And therefore it behoued that this Nation also should be brought low so as there should no riches nor strength remaine any longer in it to deceiue the Iewes withall who as long as Egypt flourished because it was well peopled and furnished with all prouisions contemned the Lord or at the least made verie slight reckoning of his promises There was a twofold euill then in this matter first that whereas they should haue rested vpon God onely they were puffed vp with this vaine confidence in Egypt secondly in that the Lord no sooner visited them with his rods but they by and by fortified themselues with the power of the Egyptians against the same as if they had beene able to ouercome his iudgements by setting the arme of flesh against them whereas they ought rather to haue taken occasion by them to haue turned wholly vnto God But the Prophet wil handle this matter more largely hereafter in the 30. and 31. Chapters Behold the Lord rideth This maner of speech is found in other places of the Scripture as in the 104. Psalme verse 3. but onely in generall But Isaiah applies it heere vnto this prophecie because the Egyptians thought themselues so well fenced on euery side that God could no way finde a gap open to enter into their Country Hee derideth this their foolish ouerweening then and against that sets the high and mighty power of God who is borne or carried vpon a swift cloud by means whereof he will easily enter in vpon them neither shall any of their fortresses or bulwarks be able to keepe them out Now because the riches of Egypt had not onely bewitched the Iewes but their false religion also therefore the Prophet doth in like manner taxe their sottishnesse in this behalfe because God would make all their helpe which they looked for from idols to vanish and come to nought also I forbeare to spend time in shewing the vanitie of their childish conceits which some haue dreamed of touching the idols of Egypt to wit that Christ made them fall downe when he fled thither in his infancie for it deserues no refutation at all Yet haue they abused this place to proue this goodly fiction as also many places more like vnto it and yet the Prophet meant no such matter For hee speakes of that discomfiture which the Assyrians gaue the Egyptians shewing how it ought to be attributed vnto God and not vnto fortune as profane men are wont to doe Hee shewes then that this is a iudgement of God by whose hand all things that fall out in heauen and in earth are guided and gouerned Now he telles them that their idols shall fall that is to say that they shall profit the Egyptians nothing at all although they put their confidence in them thought to be in safetie vnder their protection For it is not to be imagined how much this people was addicted vnto superstition The Egyptians grosse idolaters insomuch as they worshipped cats oxen crocodiles yea onions and all kindes of plants So as there was nothing to which they attributed not some diuinitie His meaning is to say then that the power of all these false gods which the Egyptians had taken for their patrons shall fall to the ground Hauing therefore shewed that the Egyptians doe rest in vaine vpon their superstitions hee therewithall also beates downe the proud imaginations which they had conceiued in regard of their earthly powers By the word heart he means the magnanimitie which should quaile at the length euen in the most valiant amongst them so as as they should not dare to enterprise any thing although they had all the furniture they could desire Thus he shewes that they shall make warre against God who will so weaken their hearts within them that they shall wax cowards when the time comes that they must enter battel with ther enemies Neither doth he say that they shall be terrified onely but he addes that it shall be in the mid â—est of all the Kingdome where was the safest quietest abiding because they were there far enough off from all assaults of the enemies The faithfull had good occasion to consider well of this when the Egyptians were at war and wee also ought to behold the same in all mutations of Kingdomes which proceedes from no other cause then the hand of God If the hearts of those who are otherwise warlike persons and haue made great proofe of their valour doe faile them if their forces bee also feebled all must bee attributed to the iust vengeance of God Vers 2. And I will set the Egyptians against the Egyptians so euerie one shall fight against his brother and euery one against his neighbour Citie against Citie and Kingdome against Kingdome HE here describes in a more speciall manner with what calamitie God was determined to smite the Egyptians In saying Ciuil dissensions the worst calamitie that can befall a Common-wealth that he wil set the Egyptians together by the eares he meanes such ciuil dissensions which cause those to bee rent in sunder which ought to defend one another which is the most hurtfull mischiefe that can befall any Citie or people Now it was needfull the Iewes should be perswaded that God in whose hands the hearts of all men are could make the Egyptians to bee inflamed with hatred one against another by a secret instinct whereby they might bee brought to destroy themselues although they were more mightie then their enemies abroad Ciuill dissensions fall not out by chance but Gods prouidence Hence wee learne that the people neuer fall to be mutinous but the Lord sets them on to fight and make warre one with another as if a man should gather a companie of Fencers together into the market place For hee sets them agog to fight and driues them forward to hurt yea euen to kill one another So then euen as wee are to attribute it vnto God when there is friendship and loue among Citizens so also ought we to attribute it to his vengeance when one of them riseth vp against another killing and murdering one another Now by way of amplification he addes that which is yet more horrible and prodigious to wit that those who are knit together by parentage shall band themselues to destroy each other If men be worse then beasts wheÌ„ in forgetting they are created of one and the same nature
a summons to repentance Euery chastisement a summons to repentance But doubtlesse the Prophet meant to expresse somewhat more to wit that in despising the holie admonitions which were sent vnto them they were not ashamed to rise vp as it were euen against God himselfe who after a fatherlie maner beckned them vnto him There is yet greater weight in that he saith it was in the day of affliction wherein the danger pressed hard vpon them for they were admonished both by words and blowes The signes of Gods anger appeared the Prophets cryed without ceasing and yet they became neuer the better In that he names sackcloth and plucking of their haire Repentance consists not in outward Ceremonies but in the heart he notes out repentance by the signes of it for it consists neither in sackcloth in ashes nor in any externall thing but it consists in the heart Those who repent in good earnest and are displeased with themselues they hate their sinnes and are touched to the quick with such a sense and feeling of sorrow that they abhorre and detest themselues and their life past but because this can not be done vnlesse therewithall they confesse the same before men therefore he names the outward signes whereby wee giue testimonie of our conuersion now the Iewes vsed such gestures and customes at that time when they meant to shew signes of repentance Isaiah meanes then that they were called to repentance to the end they should first humble themselues before God and then that they should therewithall shew testimonies of that displeasure they had conceiued in themselues before men The signes indeed alone are nothing seeing conuersion begins at the heart and to this purpose Ioel saith Rent your hearts These outward testimonies of repentance are not acceptable vnto God in themselues and not your clothes not that he would haue these signes neglected but he shewes that they were not sufficient nor acceptable vnto God of themselues Let vs hence gather what is our dutie when the signes of Gods anger appeare vnto vs namely that our repentance ought not only to be knowne vnto God but also to men The ceremonies indeed are indifferent neither haue we any commandement to put on sackcloth nor to pluck off our haire Wherein the truth of these signes consists but we ought willinglie and in good earnest to put the truth of these signes in practise to wit an vnfeined displeasure in our selues that wee haue so displeased God a confession of our offences a broken heart and a new life For if wee iudge not our selues worthy of punishment we cannot come into fauour with God To bâ—â—ort euen as the poore malefactor bowes doâ—ne his face and clothes himselfe in vile arayment to bow the heart of the Iudges so ought we to runne in all humilitie to Gods mercy in our Lord Iesus Christ with vnfeined testimonies of our inward repentance Yet are we by the way How farforth these outward testimonies ar profitable to note the profit of these outward signes of repentance to wit that they serue as goades to pricke vs forward to the acknowledgement of our guiltinesse and to the lothing and detesting of our sinne And thus as they are spurres to quicken vs to this dutie they may be called causes of repentance and as they are signes they may be called effects For the tokens of our condemnation that wee beare vpon vs prouoke vs to a more thorow acknowledgement that we are sinners and guiltie persons and they are also effects because if repentance went not before wee should neuer be brought to vse them of a sincere affection Vers 13. And behold ioy and gladnesse slaying oxen and killing sheepe eating flesh and drinking wine eating and drinking for tomorrow we shall die THe Prophet condemnes not ioy simply for wee see that Saint Paul himselfe exhorts the faithfull to reioyce with a true ioy to wit in the Lord Phil. 4.4 But hee here reproues that ioy which is contrarie to that sorrow which proceedes of repentance whereof also the same Apostle speakes in the seuenth Chapter of the second Epistle to the Corinthians for indeede none can bee touched with repentance nor with the true feeling of Gods wrath but being sorrowfull he willingly afflicts himselfe The ioy then opposite to this sorrow is naught Luk. 6.25 Ioel 1.14 2.12 because it proceeds from a brutish blockishnesse and is iustly reproued because the Lord accurseth it Hence it appeareth then sufficiently wherefore the Lord vpbraides them with the killing of oxen and butchering of sheepe for this is not euill in it selfe neither doth it displease God but because fasting is a solemne part of repentance which wee shew before men it is therefore a signe of obstinacie and contempt of God to kill beasts and to make great merriments when we ought rather to fast Thus do men despise Gods threatnings and flatter themselues in their vices and this is the sum of Isaiahs speech But the Papists are worthily reputed ridiculous Papists ridiculous who thinke this place warrants abstineÌ„ce froÌ„ flesh Why did they not aswell forbid wine also seeing the Prophet speakes of that too But they are so far from abstaining from wine Isaiah condemnâ—â— not â—he vsâ— of meates and drinks but the abuse that contrariwise they easilie permit men for want of flesh to recompence the same with taking in of their liquor But let these toyes passe For Isaiah condemns neither the vse of flesh nor wine simply but the abuse the dissolution and pride also whereby men so harden themselues that with an obstinate heart they reiect al Gods threatnings and iudge whatsoeuer the Prophets say to be but fables Wee are to obserue this point diligently for albeit we put not on sackcloth nor couer our selues alwaies with ashes yet if true repentance be wrought in vs we shall manifest the same by such fruits as it necessarily brings forth in them that haue it In a word as hee had described repentance by the signes so hee now sets forth their inward obstinacie and hardnesse of heart by the outward testimonies of it For euen as we witnesse our sorrow for sinne by abstinence and other exercises so by our dâ—ssolutioÌ„s superfluities we shew euideÌ„t signes of a stiffe neck by which we prouoke Gods wrath more and more against vs as we reade they did in the daies of Noah Gen. 6.5 Luke 17.27 Therefore after the Prophet had taxed the excesse and intemperancie of the people in generall he names eating and drinking as the speciall wherein the Iews wholly ouerflowed as if by this meanes they had been able to giue God the repulle and to tread his threatnings vnder foote For to morow wee shall die This particle sheweth sufficiently why the Prophet so sharpely rebuked them for drinking wine and eating of flesh to wit because they scoffed and turned all the Prophets threats into iests and matter of derision Some thinke that S. Paul in alleadging
Christ calles the office of teaching The keyes of the Kingdome of heauen Mat. 16.19 those therefore that wearie themselues to finde out some secret and hidden mysterie in this place which is so plaine and manifest shew themselues but too sottish and ridiculous seeing there is no neede at all of any such deuices Why so Because the Ministers open heauen by the preaching of the word and bring men to Christ who is the onely way He takes the keyes in this place therefore for the gouernment of the Kings house in regard the chiefe trust of it was committed to Eliakim in his time Vers 23. And I will fasten him as a naile in a sure place and he shall bee for the throne of glorie to his fathers house WEe must supply a particle of similitude here and therefore I haue put this word As in the text By faithfull he means a sure and firme place for this word is deriued of the word Trueth which is alwaies accompanied with stedfastnesse and assurance And for that cause the Hebrewes take Truth for a thing sure and certaine The Prophet vseth an elegant similitude out of which the faithfull Magistrates who are but a few ought to gather a singular consolation For thus they may conclude with themselues that they are not onely raised by the Lord to this degree of honour but that they are confirmed and fastened in it as if they were fixed thereunto by his immediate hand And to say the trueth looke where the feare of God beares sway there must needes be stedfastnesse For the power and thrones of Kings is established by iustice as Salomon saith Pro. 16.16 Neither doth it serue to comfort Princes onely to the end they may bee able to passe thorow all dangers with a resolute mind but also that they may execute their office constantly and without distraction so as they neede not quaile nor faint for anie cause nor to feare any danger But alas how few are there that taste this doctrine truely All are almost like Ieroboam thinking that religion ought to stoope to them which they like and allow of no further then they see it to be for their benefit nay they sticke not at all to disguise and alter it at their pleasure as for God and his true religion they set the care thereof in the last place What wonder is it then that they are alwaies in feare of themselues in their affaires bâ—ing neuer at peace and quiet for they seldome or neuer set any time apart to thinke vpon him from whom proceedes all strength and power The cause of treasons Thence come treasons thence arise cruelties auarice violence and all manner of fraudes and oppressions wherein Princes now ouerflowe more impudently then anie other Yet are there some in whom wee may perceiue that which is said heere touching Eliakim the Lord keepes maintaines and blesseth the duties of equitie and iustice wherewith he hath adorned them If God seem to blesse tyrants in suffering them to florish for a time much more such as are nursing fathers to his Church For if he suffer the very tyrants to raigne for a time in regard they obserue some forme of gouernement how much more will he blesse Princes when with a good and vpright heart they maintaine trueth and equitie and promote Gods true worship and seruice He that is the perpetuall maintainer of iustice will hee not defend and establish such a Prince more and more Vers 24. And they shall hang vpon him all the glorie of his fathers house euen of the nephewes and posteritie of small vessels from the vessels of the cups euen to all the instruments of musicke THis is as much as if hee said that Eliakim shall discharge his dutie in good sort so as he shall not deale negligently in it Whence we gather Princes are not aduanced to liue idly Dominion an heauie burden if men performe their duties that God aduanceth not Princes vnto honour to the end they should bee idle and giue the reines to their lustes and affections For dominion and authoritie is a burden of great waight and labour if so be men performe their duties as they ought to doe farre from the practise of these dumbe idolles who thinke God hath lifted them vp into the seate of honour to no other end but to fare deliciously and to wallow themselues at their ease in all manner of pleasures But if a Prince will execute his office aright hee must prepare himselfe to vndergo much turmoile Neither must we thinke that this similitude of the naile should not sute well in regard of gouernment for hereby is signified Gouernment a burden full of businesse a burthen full of businesses and troubles I also know well enough that similitudes agree not alwaies in euery thing but in the speciall drift whereat they aime Now in that hee speakes of the house of his father doubtlesse Eliakim was of the royall blood And therefore by successours I not onely vnderstand his next kinsfolkes but the whole familie of Dauid He then shall haue the charge of all that shall bee in the Kings house When he addes the childrens children he therewithall teacheth that this gouernement shall be of long continuance so as it shall not last one mans life onely but it shall be extended to those that shall come a long time after Princes should not onely care for the welfare of the Church for their owne times but for the posteritie after them For good Princes not onely profit the Church and Commonwealth for their owne time but those also which come after them to whom they leaue such wholesome lawes ordinances statutes and markes of good and iust gouernment that the successors dare not albeit they be wicked breake out into all licenciousnesse at the first yea they are compelled in despight of them to retaine something that is good for modesties sake This hee shewes shall come to passe in Eliakim whose gouernment shall be so vpright that his very successors shall feele some fruit of it From the smalest vessels Vnder a figure he shewes that iustice shall be administred with equitie and the right aduanced and it is as much as if he had said that Eliakim shall not onely deale well with the great ones but that he shall haue respect to the meanest also But because this is very rare in a Prince he is much more worthy of praise then if he should onely fauour the rich and mightie For the rich haue meanes enough to keepe themselues froÌ„ hurt but the weakest are put to the walles as they say and the poore are a pray and spoile to others and who is it almost that will defend the innocencie of their cause By vessels the Hebrewes vnderstand all manner of instruments and this signification extends very far When he mentioÌ„s * Or bâ—gpipes instruments of musicke he explaines that which he had said in a word for this serues to the exposition of the
will haue both of them as good reason is he should And hereunto appertaines that Commandement Thou shalt loue the Lord thy God with all thine heart and with all thy soule and with all thy strength Matth. 22.37 The Prophet teacheth then that all the faculties of his soule were bent and led him to seeke and desire the Lord. Others take this word spirit for the regenerate part and thus by the soule they vnderstand the naturall man and by the spirit the grace of God which is supernaturall But this cannot stand for the naturall man neuer seekes vnto God yea and we know by experience what strife wee haue in our selues when we aspire vnto God as also with what great difficulty we wind our selues out of this repugnancie This interpretation then needs no long refutation seeing it manifestly crosseth the very text of holy Scripture Moreouer it sufficiently appeares by many places that these words Spirit and Soule import as much as vnderstanding and heart By night the holy Ghost often meanes aduersities which are compared vnto darknes and obscuritie But in this place I expound it a little otherwise In what sense the word night is taken in this place as if the Prophet should say There is no time so vnfitting and inconuenient which I take not to call vpon thee and to seeke vnto thee This exposition differs not much from the first yet it is somewhat more generall for the night seemes to be ordeined for rest in which all the desires and trauels of men cease Where is the practise of this dutie become in these dayes See Psal 119.55 62. so as there is little difference betweene sleepe and death But when it was time to take rest and to be quiet then the Prophet saith he awaked to seeke GOD so as no occasion could hinder him from it The meaning whereof is not as if those which sleepe can haue any setled or stable thoughts but sleepe it selfe being a part of our course whilst we seeke God though we lie as in a trance without vttering any word yet then we may be said to praise him by faith and hope But the Prophet speakes not of sleepe here properlie but rather by way of similitude as it further appeares plainely by the member following where the morning is opposed to the night and thus he notes out a continuall course In the next place we are to consider of the reason which he yeelds of his so doing when he saith that the Inhabitants of the earth shall learne righteousnes by the iudgements of God signifying thereby that men are instructed and taught to feare God by his rods wherewith he smites them For in prosperitie they forget him Psal 73. so as their eyes stand out for fatnes they reioyce and keepe a coyle and can not abide to be brought into any good order The Lord therefore is faine to represse their pride and to teach them how to bow vnder his hand Lastly the Propâ—et here confesseth that himselfe the rest of the faithfull were prepared by the corrections of the Almightie to kisse the rod and to submit themselues to his gouernment and to put themselues vnder his protection for vnlesse the Lord maintaine his owne right and authoritie ouer vs with an out-stretched arme none of vs all will willinglie frame our minds aright to do him seruice Vers 10. Let mercie be shewed to the wicked yet he will not learne righteousnes in the land of vprightnes he will doe wickedlie and will not behold the Maiestie of the Lord. THe Prophet opposeth this sentence to the former for he had said that when the faithfull are afflicted or see others in the like case that they cease not for all that to rest in the assurance of Gods fauour and to hope constantlie in his help Now on the contrarie he saith that the wicked can not be brought to loue God albeit he labour to draw and knit them vnto him by all sorts of his benefits nay rather they become the worse although he shew himselfe most gracious towards them It may seeme then at the first blush that this verse should be contrarie to the former for it was there said that the iustice of God is knowne vpon earth euen then whilst he himselfe shewes that he is Iudge of the world and executes vengeance vpon the iniquities of men The wicked are bettered neither by corrections nor benefits But here he saith that the wicked can not be allured nor drawne by any meanes to serue God and so farre is it off that they are any thing the better for the stripes which they receiue that they waxe worse and worse and that whilst he lades theÌ„ dayly with his benefits for it is out of controuersie that all make not a right vse of afflictions Exod. 7.13 What vse I pray you made Pharaoh of the plagues wherewith God smote him did not the blowes which he felt make his heart the more hard But howsoeuer he spake generallie of the inhabitants of the earth before yet he only and properlie meant Gods elect I denie not but this benefit redounds sometime to hypocrites also to wit that they are now and then touched with the feeling of Gods Maiestie yea and they are often restrained from breaking out euen for feare of the whip Notwithstanding because the Prophet here describes the fruites of true repentance it must needs be that he should only meane the children of God when he speakes of the inhabitants of the earth Now some reade this verse by an interrogation thus Shall the wicked obteine fauor or Wherefore should the wicked obteine fauor As if the Prophet meant to say that they were vnworthie to taste of Gods mercie But for mine owne part I rather thinke that the wicked will neuer be taught to do well albeit God should allure them thereunto by powring out all his benefits vpon them The Prophet therefore here restraines that which he said before in generall termes And when he saith that they do wickedlie in the land of vprightnes he therein further amplifies the vnworthines of this ingratitude It was enough and too much that they had alreadie abused Gods benefits and made themselues more obstinate thereby but they made their sinne aboue measure sinfull when they dealt thus wickedlie in the land which God had hallowed Now he speakes only of Iudea albeit wee may also applie it to other Countries wherein God is now worshipped But at that time Isaiah could giue this title to none other because there was no knowledge of God but in Iudea For this cause he calles Iudea the land of vprightnes and thus I interpret it because the Prophet vseth the word Necochoth which is of the femenin gender and can no way be referred to men This land was adorned with this title in regard the law was in force there and for that the people were the peculiar chosen of God therfore the Prophet addes this to aggrauate the peoples vnthankfulnes
vnto vs thou wilt ordaine peace for thou also hast wrought all our workes for vs. THis tends to the consolation of the faithfull As if he should say We see what will fall vpon the heads of the wicked for thou wilt cast them out of the company of thy children wilt consume them with fire as thine enemies but we shal haue an happy and blessed estate The verbe Shaphat which signifies to Ordaine among the Hebrewes is as much to say as to Establish as if he should say Thou wilt hold and preserue vs in peace continually The wicked indeed inioy a kind of peace but it lasts not long our peace is seated and established in the Lord and hath such a foundation as shall indure for euer Now by the word peace he meanes a setled and lasting felicitie Hence let vs conclude then that the children of God which trust in him are fully blessed for the life of the wicked is more then miserable albeit it be soaked in much deliciousnesse and pleasures as those that haue all things at their wish There is no assured nor stable peace then but in the fatherly loue of our God By workes hee meanes all the good which God doth to his chosen as if he should say All our affaires and actions all things which we vse for our benefit in this world in a word whatsoeuer we put our hands vnto Those then who haue alleadged this place to ouerthrow the doctrine of free will did not well vnderstand the Prophets meaning I grant it is God onely that works whatsoeuer is good in vs so as all our vprightnesse proceeds onely from his Spirit but the Prophet meant simply to teach here that wee receiue all the good things which we inioy onely from the hand of God He that hath begunne a good worke in vs will perfect it vnto the end Phil. 1.6 and thence concludes that this fauour shall neuer cease till wee be come to full and perfect happinesse Moreouer seeing God is author of all blessings wee ought especially to be mindfull of those which are chiefe and principall for if wee ought to acknowledge that the things which serue for our maintenance in this life are the gifts of God much more ought we so to doe in things appertaining to the saluation of the soule If so be then we owe thankfulnesse for his liberalitie in small things how much more should wee acknowledge his goodnesse in things that are high and excellent But what need haue wee to obiect this text against the Papists to refute their doctrine of free will seeing they may be easilie answered by other places yea we haue infinit testimonies besideâ— which are much more euident Thus it seemes then that the Prophet stirs vp the peoples mindes to thankfulnesse for hee commands them so to admire the goodnesse of God in his benefits that they confesse all things they haue to be his gift We haue here then a very fruitfull doctrine to wit Benefits receiued of God in times past ought to incourage vs to hope for the like in time to come that the faithfull are to conceiue an assured hope of Gods goodnesse for the time to come by considering what benefits they haue receiued from him in times past and thence to conclude that he will vndoubtedly haue care ouer them hereafter Haue wee then at any time had experience of Gods mercy towards vs Let vs learne to trust in him for euer and seeing it hath pleased him to shew himselfe so bountifull and readie to doe vs good let vs boldly and constantly settle our hearts in this truth to wit that hee will neuer faile vs. All the faithfull haue done thus and this way haue they confirmed themselues in the faith for see how Dauid speakes Psal 138.8 Thou Lord wilt not forsake the worke of thine owne hands And Saint Paul saith He which hath begun a good worke in you will perfect the same Phil. 1 6. Likewise the Patriarke Jacob saith Lord I am lesse then all thy mercies and trueth which thou hast shewed thy seruant but thou saidst I will doe thee good c. Gen. 32.10 11 12. For God is not like to men that is to be wearie in well doing or to be drawne dry by too much giuing but the more good he hath done vs so much the stronger ought our hope to be and to receiue daily increases Vers 13. O Lord our God other Lords besides thee haue ruled vs but wee will remember thee onelie and thy name THis verse containes a complaint which the faithfull make because they were oppressed vnder the tyranny of the wicked Thus this song is composed to comfort the hearts of the faithfull who in regard they were to vndergoe an hard condition of banishment and to bee expulsed out of that good land which was vnto them a signe of eternall happinesse as also being depriued of the sacrifices of the holy assemblies and so in a manner of all consolation and comfort being furthermore shut vp vnder the bondage of the Babylonians in a strange Country banished from their Country and ouerwhelmed with shame and most grieuous afflictions they might yet notwithstanding by this song powre out their sighes vnto God and so find solace in him He speakes therefore in the name and person of all the faithfull who in appearance seemed to be reiected of God but therewithall professing that they were his people and so consequently did put their confidence in him But had they not great cause to mourne thus when they were in bondage vnder the tyrannie of other rulers besides the Lord himselfe who once had gathered them in vnder the wings of his protection Hence therefore it followes that if they had not been estranged from him they had neuer fallen into so wretched a condition as to be exposed to the mercilesse tyrannie of their enemies But it should seeme by this Obiect that the gouernement of Princes is contrarie to that which God himselfe exerciseth notwithstanding that they rule in his name Ans but the Prophet speakes not of those heere who beare rule for our good but of such as are Idolaters and enemies of the true doctrine Dauid himselfe was a King hauing a diuers gouernment from that which God exerciseth yet so that he was Gods minâ—ster notwithstanding for the common good and saluation of all the people that were câ—mmitted to his charge and likewise maintained the true Religion which these tyrants desired whollie to ouerthrow The like also did iustlie befall the Iewes who had well deserued to be subdued vnder the crueltie of Infidels seeing they refused to obey God who vsed theÌ„ so louingly But it is not â—misse to note the close opposition which is heere put betweene God and the faithfull Kings who gouerned the people vnder his name and authoritie and those tyrants who at the last oppressed them vnder vniust lawes This will the better appeere by a like place out of Ezechiel I haue saith he giuen them
of God we ought so to behold that wee at this day acknowledge him to be the same Iudge he was wont to bee and that the same vengeance is prepared for vs if we giue not eare to his holy admonitions In that he expresly mentions them that are learned and ignorant obserue that we comprehend not the mysteries of saluation by the quicknesse of our wits or because wee haue bin well trained vp in schooles for this could not priuiledge such from the imputation of being blind Gods word then must be imbraced with our whole affection if wee mind to bee freed from this vengeance wherewith not the rude and ignorant alone are threatned but those also which are booke learned as they say Vers 13. Therefore the Lord said Because this people come neere vnto mee with their mouth and honour mee with their lippes but haue remoued their heart farre from mee and their feare toward mee was taught by the precept of men THe Prophet shewes that the Lord shall haue very iust occasion to correct his people thus seuerely albeit it was an hard and horrible punishment that their mindes should bee so besotted by Gods reuenging hand But as men are bold and rebellious so they are easilie drawne to plead with him as if he dealt ouer rigorously with them the Prophet declares that God hath performed the office of a Iudge that the cause thereof rested wholly in men who stirred him vp by their impietie rebellion Also he shewes that the people haue well deserued this chastisement but especially by their hypocrisie and superstitions Hee notes their hypocrisie Hypocrisie in telling them that they drew neere with their mouth and lips for so I expound the verbe Nagash which I take to bee most probable although others are of a contrarie opinion for which cause some translate To shut vp others To magnifie ones selfe but the * That is opposition antithete to wit the verbe to withdraw which is added by and by after shewes that this is the true exposition which also is most receiued But he taxeth their superstitions Superstitâ—â—â— and idolatries when hee saith that their feare which they had was taught by the Commandements of men Now these two things are for the most part ioyned together Nay more then that for hypocrisie is neuer without impietie or superstition Hypocrisie superstition goe coÌ„monly together and on the other side impietie superstition is alwaies accompanied with hypocrisie By the mouth and lips The differeÌ„ce between true worshippers and false he meanes the externall profession which is common both to good and bad but they differ in this that the wicked haue onely a vaine outward shew thinking themselues discharged if they haue opened their lips in Gods worshippe and seruice but the good present themselues before God in the trueth of their hearts in yeelding him obedience with all their power they acknowledge and confusse how far off they are from performing their duties as they ought to doe Hee vseth then the figure called Synecdoche a thing very frequent in Scriptures when a part is taken for the whole But hee made choice of that part which was verie fit for his purpose seeing men are wont to make most shew of godlinesse by the tongue and lips The Prophet then comprehends all the other parts of Gods worship whereby hypocrits are wont to counterfet and deceiue for they are euerie way bent to lying and vanitie We need seeke no better expositor of these words then Iesus Christ who vpon the speech of washing of hands wherewith the Pharises reproued the Disciples because they had omitted so holy an act in their conceit that he might conuince them of hypocrisie saith Isaiah prophecied well of you O yee hypocrites saying This people honours me with their lips but their heart is far off from me Matth. 15.7 8. To the lips and mouth therefore the Prophet opposeth the heart the integritie whereof God chiefly requires of vs. For if we want that he reiects all our workes carie they neuer so goodly a shew in the eyes of men For as himselfe is a Spirit Ioh. 4 23 24 so also will he be adored and worshipped of vs in heart and spirit at which end if we begin not we may doe what we will in outward shew but it shall euery whit bee accounted nothing else but vaine ostentation Hence we may easilie iudge what estimation the religion of poperie ought to haue amongst vs who put all their seruice of God in ringing With what truÌ„peâ—ies the Papists wold seeme to honor God piping singing mumblings in setting vp candles in copes censings crossings and a thousand such fooleries for we see that God not onely reiects these things but also detesteth them Now for the second point when God is serued according to mens inuentions he condemnes this superstitious feare albeit men indeuor to couer the same with a faire pretext of religion deuotion and feare Hee giues a reason why this is in vaine to wit because this people was taught it by the precepts of man For I read the word Melummadah which signifies taught passiuely because the Prophets meaning is that all order is ouerthrowne if mens precepts and not the rules of Gods word bee taken for the right manner of his seruice For the Lord would haue our feare and the honour which we giue him to be squared according to the rules of his word and demands nothing but a sound obedience by which wee dispose of our selues and all our actions according to this rule without turning either to the right hand or vnto the left Whence it sufficiently appeares that all those who are taught to serue God after mens traditions are not onely senslesse but do also wearie themselues in a pernicious labour for what do they else but prouoke Gods wrath against them who cannot more plainly discouer how much hee hates these wil-worships then by this so heauie a punishment Flesh and blood I grant thinkes it strange that God not only makes none accouÌ„t of this trash but also seuerely punisheth mens indeuors who through error and folly take much paines to appease him But wee are not to wonder if hee maintaines his owne authority after this sort Iesus Christ himselfe expounds this place saying In vaine doe they serue me teaching for doctrines mens precepts Matth. 15.9 Some would supply a coniunction thus And precepts as if the sense were not otherwise cleere enough But it appeares he meant another thing to wit that they take a wrong course who follow mens commandements for the rule of their faith and life Vers 14. Therefore behold I will againe doe a meruailous worke in this place euen a meruailous worke and a wonder for the wisdome of their wise men shall perish and the vnderstanding of their prudent men shall be hid HE not onely threatens the ignorant and common multitude with blindnesse but also the wise who drew the people into an
and to rest quietly in the house for he will shew afterward that it had been their parts to haue been of a quiet spirit See now the fountaine from whence this vnquietnesse and stirring yea this their madnesse and giddinesse of head sprang Oh! They thought that the Lord was too weake for their defence vnlesse the strength of Egypt were also added thereunto For it is the propertie of infidelitie The nature of infidelitie to solicite the hearts of such as giue not honour enough to the power of God to be in continuall vexation of spirit without anie rest at all Vers 8. Now goe and write it before them in a table and note it in a booke that it may be for the last day for euer and euer HAuing conuinced the Iewes of manifest incredulitie now he would haue it signed and sealed as it were vpon perpetuall record for a witnesse vnto all posteritie to the end those which should succeed might know both how obstinate rebellious this people were as also how iustlie God inflicted his punishments vpon them We haue told you before that the Prophets were wont to gather their Sermons into certaine chiefe heads See chap. 8.1 and afterwards to fasten them vpon the gates of the Temple which being read and viewed of all at leisure the Ministers tooke them thence and laid them vp safely in Chests in the Temple and thus the booke of the Prophets were conserued and afterward gathered orderlie into volumes But when among the rest there was some rare and excellent prophesie and worthie of memorie then the Lord commanded that it should be written in greater letters the better to draw the people to the reading of it that they might mark it the more diligentlie The Lord now commands the Prophet to doe the like thereby shewing that this was no ordinarie matter but the whole to be carefullie written and very attentiuely read Yea that it should not only be read but also so ingrauen as it were in mens memories that it might neuer be raced out No doubt but the Prophet got great hatred of all hands by this prophesie in regard he was not afraid to bring them thus vpon the open stage not only to shame them among those that then liued but among the posteritie also and that from generation to generation For what can men lesse indure then to haue their wickednesses published or that the same should stand as it were vpon record in the minds of men oh they can not abide that they detest and abhorre it accounting it a most vnworthie fact Yet the Prophet notwithstanding was to goe thorow with it and to yeeld obedience vnto God albeit he thereby got the hatred of men Isaiahs constancie worthie to be obserued followed yea and it may be put his life also in danger which constancie of his we are carefullie to obserue in regard that he nothing feared the feare of men when the question was of his obedience to his God and the discharge of his dutie Then he contemned hatreds enuie hurlie burlies threats false alarums and all dangers that so he might the more freely and boldly performe that charge which was imposed vpon him In which respect it is our parts to follow and imitate his worthie example if we meane to giue eare and to follow Gods call Before them Others translate with them But the word Before agrees best for he meant to prouoke the Iewes in the sight of all by setting forth this prophesie written in a Table And hence may we gather that wicked men ought to be seuerelie reprehended and that in the presence of all albeit they storme neuer so much at it Wicked persons must be sharplie reprooued though they storme neuer so much at it as being a thing which at no hand they can away withall for howsoeuer such reprehensions and threatnings doe them little or no good yet others peraduenture may be warned thereby when they shall see them so branded with perpetuall shame and infamie Iere. 17.1 That which is recorded elsewhere to wit the sinne of Iudah is written with the penne of a diamond and grauen vpon the table of their hearts shall be fulfilled in them Neither ought they once to imagin that they shall escape albeit they contemne the prophesies by stopping their eares at the publishing of them for their wickednes shall be manifest to the view of men and Angels Furthermore in regard they did neuer willinglie repent themselues nor were ashamed of their sinnes the Lord commands a spectacle of their infamie to be erected and set vp before the eies of all for as they were wont to engraue victories or some notable things in tables of brasse so would God haue their shame noted in publike tables which the Iewes notwithstanding labored to hide and couer by their cauils For this was an extraordinarie matter as I said erewhile that the Prophet was charged to defame his owne nation by so solemne an edict for which cause it is added that it should be for the last day that so they might be had in detestation for euer or because that when the great Iudge shall appeere and sit in Iudgement and that all bookes shall be opened then the sinnes of the wicked shall be truly discouered for then the things which before lay hid and buried as it were in obscure darkenes shall be discouered and brought to light Let vs heere obserue diligentlie that the prophesies were not written for the men of one age alone Note that the prophesies were not only written for them of former times but to instruct vs and our posteritie after vs. but also for their children and all posterities which should be instructed to the end they might learne to eschew that hardnes of heart which was in their forefathers Psal 78.6.7.8 and 95.8 And that which S. Paul saith of the whole Scripture that it is profitable to teach to admonish comfort agrees also to this prophesie for we know that these points are needfull to be knowne in all times 2. Tim. 3.16 Let vs reiect then the imaginations of those franticke spirits and bad companions who affirme that this doctrine was fit for that time and not for this Let the faithfull I say learne to stop their eares at such blasphemies and to driue them farre away from them for albeit our Prophet be now dead yet must his doctrine still liue and bring forth fruit amongst vs. Vers 9. * Or For. That it is a rebellious people lying children and children that would not heare the law of the Lord. THe particle For serues as an exposition in regard the Prophet now explanes that which the Lord would haue published to all posteritie namely that the obstinacie of this people was past cure because they would not suffer themselues to be brought into any good order notwithstanding they were dayly taught and instructed Besides we may from their vaine bragges gather how much these goodly Epithites did
despised and reiected so as he hath no more audience This the wicked cunningly dissemble because they are ashamed to confesse so great a wickednesse against themselues but it goes neuer the better with them for all that For God wil be heard by those to whom he hath giuen commandement to speake vnto vs Would wee obey Gâ—d let vs shew it by our obedience to the doctâ—ine of the Prophets and Apostles and to publish that doctrine which is contained in his word Ought he then to be heard Is any reuereÌ„ce due vnto him Let vs shew it in imbracing his word as it is contained in the writings of the Prophets and Euangelists Which I wish should be well noted to vphold the credit of the word for those that reiect it doe as much as if they denied God to haue any being Againe the cause of such impietie is here touched which doubles the fault to wit because God flatters vs not in our sinnes but performes the office of a good and expert Physitian Men desire to be flattered and cannot willingly indure that God should threaten them thence proceedes this hatred and reiection of the word thence comes that furious war which they raise vp against the Prophets whose threats and reprehensions they can by no meanes indure For what cause should men haue to reuolt from God and from vnder his rule and gouernment were it not that they please themselues with the mists of errors and hate the right way The Prophet therefore fitly ioynes these two thigs together first the contempt of heauenlie doctrine secondly the hatred of vprightnesse Vers 12. Therefore thus saith the holy one of Israel Because you haue cast off this word and trust in violence and wickednesse and stay thereupon HE addes the chastisement of this impiety to wit that they should not escape vnpunished because they refused to heare the Lord speaking vnto them which contempt he expresseth the more fully by the verbe to Reiect or to disgorge He calles it this word vsing therein a word demonstratiue in regard that men willingly forge vnto themselues a word agreeable to the manner and course of their owne life but they will giue God no audience when hee speakes Afterwards hee opposeth Gods milde summoning of them and an exhortation to a quies rest against their turbulent enterprises saying You trust in violence and stay thereupon The word Oseq signifies rapine and extortion in things appertaining to mens substance others translate Riches ill gotten others Slander or misreporting but they expresse not the Prophets meaning sufficiently For mine owne part I refer it not to Riches gotten by wicked practises but rather to the pride and rebellion wherewith this people were puffed vp Violence and wickednesse The word iniquitie afterwards added is not to be restrained to iudgement because as I thinke it hath a larger scope for by these two words the Prophet meant to set forth the impudencie of the wicked who proudly and insolently exalted themselues against God Why so Because they would alwaies do what them listed and withstood him and his sacred will And as the Poets fained that the Giants made war with God A fiction of Poets so these resisted him when he threatned perswading themselues that they were able to make his force to recoile by their pride and ouerweening Vers 13. Therefore this iniquitie shall be vnto you as a breach that falleth or a swelling in an high wall whose breaking commeth suddenly in a moment THis is the sentence touching their punishment which Isaiah sets forth by a goodly similitude for he compares the wicked to a wall that is cracked or swollen Now as the swelling of a wall shewes that it is readie to fall because it cannot long stand vpright vnlesse all the parts be equally knit together so the pride and insolencie of the wicked is an infallible signe token of their present destruction for the more they are puffed vp the more sudden shall their downfall be And as they are full of wind so it is not possible but being ouercharged therewith they must forthwith breake in sunder Hee bids them therefore to exalt themselues and to behaue themselues malapertly against God if they will but in conclusion hee will quickly ouerturne your pride presumption for it is nothing else but a bubble ful of wind Hence we are to be admonished that there is nothing better for vs then that wee wholly submit our selues vnder God and so to gather in all our spirits that we bind our selues perpetually to doe him seruice For whosoeuer hee be that shakes off this humilitie and growes proud must needes breake in sunder with gathering in ouer much wind The Lord indeed for a time suffers the wicked to swell and make their great risings and ouerflowings appeare that in the end they might pull ruine and destruction vpon themselues by their pride and vaine boastings Vers 14. And the breaking thereof is like the breaking of a Potters pot which is broken without pitie and in the breaking thereof there is not found so much as a shard to take fire out of the harth or to take water out of the pit WHen a wall falles downe yet there remaines some remnants of the ruines thereof and besides the stones will serue for some good vses yea that which is fallen may be reedified But our Prophet prophecieth here that those which shall behaue themselues thus rebelliously and proudly against God shall perish in such sort that they shall neuer be healed so that the remainder shall be vtterly vnprofitable He therefore vseth a similitude taken from an earthen vessel whose broken peeces can neither be made vp nor gathered together againe Which threatnings ought greatlie to moue vs to imbrace the word of God with all reuereÌ„ce when we heare that so horrible punishments are prepared for those which despise the same for the Prophet shewes that they shall be whollie destroyed and vtterlie confounded and takes away all hope of their restauration And good reason For wee see how the contemners of God cease not dayly to set vp their Creasts notwithstaÌ„ding they haue had the foile three or foure times Why so Because nothing is more difficult then to pluck from out of their hearts that false confidence which was fast rooted therein Vers 15. For thus saith the Lord God the holie one of Israel In rest and in quietnes shall ye be saued in quietnes and in confidence shall be your strength but yee would not HEre the Prophet shewes one speciall touching the contempt of God For when hypocrites are generallie admonished it toucheth them little or nothing at all the Prophets therefore vnto their generall doctrines adde particular applications The prophets are wont to descend from generall doctrines to particular applicatioâ—s touching in a speciall maner the conuersation or those with whom they had to doe and so alwaies aimed at some certaine marke or end For his aduersaries might thus cauill and say Wherefore
of that which he hath determined Vers 17. A thousand as one shall flee at the rebuke of one at the rebuke of fiue shall yee flee till yee bee left as a shippe mast vpon the toppe of a mountaine and as a beacon vpon an hill BEcause the Iewes trusted in their strength in regard of their multitude which men are apt to do when they see and behold their power the Prophet plainly telles them that all the strength they are able to make at home shall doe them no more good then if it were far remote from them Why so Because the Lord would so breake and so daunt their courage that all their forces should stand them in no stead For to what purpose serue weapons or an host of men yea what good can garrisons or fortresses doe when mens hearts are appalled in them with feare Alas all our power is but weaknesse except the Lord fortifie and strengthen vs with the power of his holy Spirit No strength but from the power of Gods holy Spirit This sentence is often found in the law to wit that when they haue forsaken the Lord many of them shall bee put to flight before a few of their enemies Deut. 28.62 But the diuersitie betweene the Law and the Prophets The differēce betweene the Law and the Prophets is this the Prophets apply that to some particular vse which Moses deliuered generally as we haue shewed elsewhere Wee haue therefore to note three things here First that we shal haue no more strength then that which is giuen vs of God For if he sustaine vs not by his almightie power wee shall forthwith be out of heart Secondly it comes to passe by Gods iust iudgement that men should make vs afraid when hee cannot obtaine so much of vs as to write his feare in our hearts For it is equall that mens words and threats should quaile vs It is iust with God to feare vs with the wordes of men when we will not tremble at his voice when we despise the voice and threats of the Lord. We may also note in the third place that the Lord hath no neede of any great preparations to correct vs for if he lift vp but his least finger against vs we are forthwith vndone he needs not an host of men to ouerthrow vs bee wee neuer so well fitted and furnished to withstand him Moreouer he tels them that their calamitie shall last vntill they be brought to nought so as there shall onely remaine some small markes of Gods mercy amidst so great a waste and destruction of the land Where he saith as the mast of a ship in the top of a mountaine it may be expoūded two waies Some thinke the similitude is taken from a wood or forrest cut downe The first Simile for when men do so they leaue certaine faire and high trees standing which may serue for ships But the word Har is taken for a rocke or rocky place against which ships vse to wracke themselues The second Simile after which there is espied a mast or some such thing as witnes of that shipwracke As a beacon The Prophet yet addes another similitude taken from the signes of victorie which are vsually erected and set vp after the discomfiture of the enemie In a word hee shewes that there shall bee so small a remainder of men that it shall much resemble a generall waste and desolation As if he should say This great multitude now dazles your eyes but there shall come such an ebbe and scattering of them that there shall not bee left so much as the face of any people By this are we admonished how humble modest Let not the strong man glory in his strength◠Ier. 9.23 and meeke wee ought to bee notwithstanding our great riches and strength for if we lift vp our hearts the Lord hath skill to take vs downe by and by and to make vs become more dastardly then women or little children so as we shall not dare to looke one of our enemies in the face and if wee doe yet all our forces shall melt away as snow before the sunne Vers 18. Yet therefore will the Lord wait that hee may haue mercy vpon you therefore will he be exalted that hee may haue compassion vpon you for the Lord is the God of iudgement Blessed are all they that wait for him THe Prophet now addes a consolation Stil the Lord in wrath remembers mercy Hab. 3.2 for hitherunto hee hath so terrified them that all the faithfull amongst them might haue been driuen to dispaire His meaning is therefore to comfort their hearts that so hauing tasted how pitifull and gracious the Lord is in the middes of these their calamities they might notwithstāding possesse their soules in patience and vphold their faith by the power of the promises This waiting hee opposeth then to that ouer-great hast against which hee cried in the beginning of the Chapter For there hee reprooued the people for their posting downe into Egypt and condemned therein their infidelitie but now contrariwise to their reproach he tels them Our God will not render like for like Psal 103.10.12.13 that the Lord will not render like for like albeit they haue much dishonored him neither wil he hasten to punish them Others expound He commands you to wait or He will make you wait But as I thinke the sense which I haue giuen agrees best Now that we may the better cleare this sentence we must lay this foundation to wit that God alwaies keeps a measure in his corrections God keeps a measure in his corrections because he is inclined to mercie the reason is because he is inclined to mercie which we gather from the word Iudgement for the Prophets meaning therein is that the Lord not only chastiseth but also euermore vseth a moderation in his chastisements God not only chastiseth but keeps a moderation in his chastisements according to that in Ieremiah Correct me ô Lord not in thy wrath but in iudgment lest I be consumed and brought to nought Iere. 10.24 Also in another place I will not vtterlie cut thee off but will correct thee in iudgement Iudgement in this place opposed to seueritie Iere. 30.11 Thus Iudgement is opposed to seueritie the Lord so moderating his blowes in smiting the faithfull that he cuts not off from them all hope of their saluation for of that he alwaies hath a most tender respect And therfore as Abacuk saith In the middes of his wrath he euermore remembers mercie He is not like one of vs then The Lord is patient towards vs because he would haue none of vs to perish 2. Pet. 2.9 to take the aduantage presentlie and to flie vpō vs. Alas so we should be brought to nought by and by No he attends vs with patience Moreouer it is a confirmation of no small weight when he addes that God will shew a signe of his glorie in pardoning
he is the deliuerer of his Church And when he freed Ierusalem from the siege which was after laid before it he did therein as in a glasse present also vnto the Iewes an image of their spiritual deliuerance It is he alone then which will destroy our spirituall enemies Our help stands only in the name of the Lord that made heauen and earth In vaine therefore shall we seeke other helps and remedies and in vaine shall we rest vpon our owne strength which is nothing for we shall neuer ouercome nor be Conquerors but by the leading and help of our God His yong men His meaning is that the Lord will so manifest his might against the Assyrians that the hearts of young men which are wont to be couragious shall quaile and melt as waxe For in as much as yong men haue lesse experience then those that are old they are more rash and headie But the Lord will easilie coole their heate when the houre is come in which he will deliuer his seruants See to this purpose Chap. 40. â—0 This is the cause why Isaiah made speciall mention of yong men as if he had said the flower or strength Vers 9. He shall flee for feare into his fortresse and his Princes shall be feared with the banner saith the Lord who hath a fire in Zion and a furnace in Ierusalem NOw he speakes of Sennacherib who being swallowed vp with feare should shamefullie flee into his fortresse in Nineue as into his nest He addes that his Princes who should incourage the rest of the souldiours shall be so surprized with astonishment that they shall neither dare to take vp their weapons nor to ioine issue as they say but shall flee the Standard To conclude he shewes that he is Gods Herald to proclaime this Edict that the Iewes might in no wise doubt nor dispute of the euent as they were wont as also that they might not afterward forget so great a benefit neither attribute it vnto fortune In the end of the verse if we reade as some translate Whose fire is in Zion the sense will be that God hath a power of fire to deuoure his enemies Notwithstanding I thinke the relatiue Asher is superfluous or ought to be translated in the nominatiue Qui because God is properlie called fire in respect of the Assyrian whom he will consume Now because he speakes of fire some referre it to the Sacrifices but this interpretation is farre fetched neither hath it any good ground For mine owne part I doubt not but his meaning is to say That the Lord hath a fire to consume the Assyrian or that God himselfe is as a fire so as he closely compares the Assyrian to straw or stubble He also saith that this fire is kindled and maintained in Zion and in Ierusalem that is to say in the middes of his people to shew that the wicked shall not escape vnpunished for persecuting the Church of God For they shall one day feele him their Iudge who stands in the middes of his Church which for the most part is thought to be destitute of all help The summe is that Gods vengeance is prepared for the wicked which haue not ceased to molest his people and that the Lord will not reuenge for his owne sake only but for his elects sake also Let vs reioyce in this consolation God will euermore be a consuming fire to consume the aduersaries of his Church and howsoeuer we seeme destitute of succor and exposed to all dangers yet let vs euermore assure our selues that our God will be as a consuming fiâ—e against our aduersaries THE XXXII CHAPTER Vers 1. Behold a King shall reigne in righteousnesse and the Princes shall gouerne in iudgement The Churches glory begins at the establishing of a well ordered ciuill policie HIs meaning is to say that God will yet bee good vnto his church so as he will restore it vnto the former estate Now the best way to bring it thereunto is when ciuill policie is rightly administred and all things ordered according to iustice and equitie No doubt this prophecie belongs to Hezechias and to his reigne vnder whom the Church was reformed and brought againe into her first glory for before she was miserably scattered That wicked and cursed hypocrit Ahaz had corrupted all after his own fantasie and had ouerthrowne both the ciuill and ecclesiastiâ—all policie The prophecie extends it selfe first to Hezechias Next vnto Christ of whom Hezechias was a figure The Prophet therefore promiseth another King to wit Hezechias who by his iustice and equitie should set those things in order which before were confused In a word he here sets forth the happie state of the Church as in a glasse which seeing it cannot bee erected without Christ it is therefore certaine that the things here spoken of ought to be referred to him of whom Hezechias was but a figure both touching his office and Kingdome He mentions iustice and iudgement according to the vsuall phrase of the Scripture which by these two words vnderstands a well ordered gouernment for iustice signifies equitie and moderation and vnder the word iudgement is comprehended that part of equitie by which the good are maintained and preserued from the violence of the wicked It is very certaine that the office of a good Prince A good Prince must carefully prouide for the florishing estate both of Church and Common-wealth stretcheth it selfe further then iustice and iudgement for he ought principally to vphold the honour of God and the purity of religion but the Scripture is wont to expresse the whole obseruation of the Law vnder the duties of the second table For if we abstaine from violence if as much as in vs lies we labour to releeue the poore and oppressed if we hold the band of peace one with another To abstaine from offring violence to releeue the poore to be at peace with our neighbours good signes of the feare of God It is needfull for a good Prince to haue good counsellers about him Nerua wee therein giue good testimonie that the feare of God is in our hearts from which such fruits of faith doe spring forth Vnder a part then the Prophet hath comprehended the whole But it is not without cause that hee mentions Princes Why so It is not enough that he himselfe bee a good King vnlesse hee also haue good gouernours counsellers about his person For it often falles out that the people behaue themselues leaudly vnder good Kings as we reade of Nerua vnder whose raigne euey one might doe as he listed so as the condition of many was much worse at that time then in the daies of Nero Nero. for the carelesnesse of one onely gaue occasion to many to become wicked Kings therefore ought to be furnished with good gouernors Good gouernours eies eares and hands to Kings which may be as eyes eares and hands to his body in helping him to order things aright
the heauenly life We may therewithall also note that the more we profit in the grace of God and prosper in the Church the neerer we are vnto him By the words of ioy and gladnesse he meanes there shall be such felicitie vnder the Kingdome of Christ that we shal haue ample matter of reioicing But wherein doth true ioy and gladnesse consist And surely the true and onely way to obtaine gladnesse is to feele that God is reconciled vnto vs whose fauor alone is sufficient to yeeld vs perfect felicitie yea so far as to make vs reioyce in tribulation Rom. 5.1 2 3. Contrariwise what can comfort or glad vs if God bereaue vs of this reconciliation Hence wee gather a sure doctrine to wit the faithfull cannot be said to reioice as they ought vnlesse they ioine praises vnto God therewith this spirituall ioy therefore must be distinguished from carnall and prophane ioy and delights into which the wicked plunge themselues for they reioice indeed but the issue shewes how dangerous this lasciuiousnesse of the flesh is when wee flatter our selues in the contempt of God It is not without good cause therefore that S. Paul calles this ioy spirituall for it consists not in the inioying of earthly things as in riches honours treasures which perish and come to nothing in a moment but this ioy is secret it hath his seat in the heart and out of it can it not be remoued nor taken away by any meanes whatsoeuer though Satan indeuors with might and maine vpon all occasions to disturbe and afflict vs. And therefore our Prophet addes verie well that it is euerlasting and driues away all sorrow for albeit the children of God do euery day vndergoe many anguishes yet so great is the power of their consolation which they haue by the Spirit that in the end it swallowes vp all sorrow and mourning We glorie saith Paul Rom. 5.3 euen in our tribulations now this glorying or boasting cannot be without ioy The Apostles went away reioicing from before the Councell that God vouchsafed them the honour to suffer rebuke for the name of Iesus Act. 5.41 I grant the faithfull are not exempt vtterly from sorrow nay they are oftentimes plunged in great distresses it is most true but they are not ouercome of them because by faith they looke directly vnto this redeemer by whose power they are more then conquerors For they may bee compared to one that being gotten vp to the top of some high mountaine Simile beholds the Sunne and is gladded with the brightnesse of it and in the meane while should see others vnderneath him below in the vallies so choked and stifled with fogges and mists that they could not behold this light The historie contained in the next Chapter and that which followes is as it were a seale set vnto the former prophecies THE XXXVI CHAPTER Vers 1. Now in the fourteenth yeere of King Hezekias Sennacherib King of Ashur came vp against all the strong Cities of Iudah and tooke them IN this Chapter and in that which followes the Prophet recites an excellent historie which is set as a seale vnto the doctrine of the prophesies before going touching the afflictions of his people in which also God promised to shew them mercy by repulsing the Assyrians that so hee might deliuer Ierusalem and the holy land out of their hands By this so manifest an effect then the people perceiued that the Prophet had not foretold these things in vaine Furthermore God had also a purpose to informe the posteritie to come albeit those which then liued had no lesse need of such a spectacle then their predecessors Our Prophet hath often threatned that Gods vengeance was at hand that the Assyrians taried but till God gaue them a signe to imploy themselues as his scourges in his seruice on the other side he published promises of consolation touching the Iewes to wit that God would succor them when all things should be brought to an after deale And these things were all fulfilled but the greatest part of the people closed their eies when they should haue beheld these famous iudgements of God nay which was worse they shamefully despised the succour which God offered them By all which circumstances their sottishnesse was altogether inexcusable The ends and vses of this history But this serued no doubt for the comfort of the little flocke who would not by their infidelitie cast disgrace vpon so excellent warnings but rather by beleeuing indeuoured to purchase credit vnto them for their sakes that should succeede And the Prophet for his part was hereby incouraged to hold on his course with the greater affection and with the more inuincible constancie when he saw before his eies that God did as it were from heauen so gloriously confirme the doctrine which he had preached And because the truth of God is neuer honoured according as it deserueth if it bee not furnished with infallible testimonies of his mightie power he being willing to relieue our infirmitie makes vs here behold as in a glasse his workes and word ioined together so that looke what the Prophet taught vpon earth God confirmed from heauen But his calling was then manifestly confirmed indeed when the Lord deliuered Ierusalem from the siege of Sennacherib all things being then in such a desperate case that the faithfull could not but confesse that they were rid out of death by his onely power Now yee see the reason why I haue said that this historie is as an authentique seale set to the former doctrines the which if it had been wanting would not haue bin beleeued In the fourteenth yeere It is not without cause that he notes this circumstance of time in which these things were done For Ezechiah had then established the worshippe of God in his Country and not content therewith he had also summoned the Israelites by posts and messengers sent from all parts with commandement that they should come to Ierusalem to offer sacrifices to forsake that their long reuolt that with one consent they might be reunited againe into their most holy faith serue God according to his word Read 2. Chro. 30 31.32 Chapters Euen when the Kingdome was brought into this good order to wit 2. King 18.4 when superstitions were abolished the Temple purged and Gods true worship erected and set vp Note then came the Assyrians to assaile Iudea who wasted the Country tooke the Cities and subdued the land vnder his command Ierusalem onely remained within which Hezechiah was mued vp as in a prison Let vs consider a little now in what dumps this good King and his subiects were cast for if we iudge of this calamity according to reason vnreformed a man would thinke that God did vniustly suffer his seruant to bee brought into such extremities because it seemed in some sort that his godlinesse nâ—ght deserue protection at Gods hands and that hee should haue exempted him from all incumbrances because his whole desire
had been made acquainted from point to point with all his purposes and therfore scoffingly reproching him saith I perceiue thy consultations well enough but alas they are but vvords of the lippes Now this clause is diuersly expounded some reade Thou saiest thou hast not the words of the lips onely that is thou braggest not onely of eloquence but of courage and counsell Others Thou hast speech indeed but counsell and strength are fit for war But I approue not of them who take vvords for praiers for that would bee a sense constrained and too far fetched Thus vnderstand it then Hezekias hath words of the lippes that is to say hee tickles your eares with goodly discourses and sweete promises to keepe you from reuolting he hath indeed plentie of words as they say but of vvhat value are they to wage warre against a mightie potentate as if he should say I am not ignorant what Hezekiah doth nor vpon what principles he staies himselfe euen vpon sweete wordes but these are nothing worth to wage warre withall for counsell and strength are needfull for that It may also be well râ—ferred to the Egyptians as if hee should say that Hezekias plaied the foole to suffer himselfe to bee gugled with faire promiâ—es For we need not doubt but the Egyptians were forward enough in promising mountaines and wonders although they were slow enough in performing anie thing Vers 6. But forasmuch as he will speake of this matter anon I willingly thinke that he derides Hezekias as one who being stript of all furniture fit for warre onely entertained his people with wordes full of vaine boasting Vers 6. Loe thou trustest in this broken staffe of reede on Egypt whereupon if a man leane it will goe into his hand and pierce it so is Pharaoh King of Egypt vnto all that trust in him IT is very likely that this is distinguished from the former sentence For hauing said that Hezekias entertained his people onely with glozing and flattering words thence concluding that his confidence was vaine he comes now to other particulars and indeuors by all meanes to weaken the hearts of the people that by the discouraging of them he might with the greater facility cause them to yeeld First he labours then to bring the King into disgrace with his subiects secondly he awakens the hearts of the subiects by telling them that the helpes vpon which they relied concerning Egypt should no way help them and therefore they were very vnwise to expect any succour thence First he compares Egypt to a staffe of reede because of their weaknesse then by way of amplification he addes that it is broken thirdly that it is so far from staying him that leanes vpon it that it will rather pierce his hand The summe of all which is that the confidence which the Iewes had in the Egyptians should not onely be frustrate but also hurtfull And no doubt but Rabshekeh had had good cause thus to tax them if Hezekias had indeed relied vpon the Egyptians But he falsly shamefully accuseth this good King of that whereof he neuer had so much as a thought And yet God in the meane while paied this rude and rebellious people home with this reproch which they worthily deserued in suffering so wretched a caitife thus to scorne their reuolt and disloialtie Our Prophet had sharply censured this offence before but his reprehensions were reiected euery one turned away his eares They that cannnot indure to heare Gods voice in the ministerie of his word shall be forced to heare of the same things by such as shall be little to their liking was it not good reason then that the Iewes who so vnworthily disdained the Prophet speaking vnto them in the name of God should be sent to schoole to such a Master as railing Rabshekeh was By this example we are admonished that it is no maruell if at some time vnbeleeuers who cast off the counsel of God which tends to their saluation setting light by all prophecies bee forced to heare these and the like flouts from their enemies with which Rabshekeh the Captaine of the Kings armie heere proudly and disdainfully scornes the Iewes Also we may see how great difference there is betweene the admonitions of the Lord What difference there is betweene the Lords admonitions and Satans reproches and the reproches of Satan When God would withdraw our mindes from trusting in the arme of flesh he pronounceth this generall curse Woe be to him that trusts in man That all the world being brought to nothing wee might content our selues with him alone But to incourage those whom before he had cast downe hee sets this remedie before them Blessed is the man that trusteth in the Lord and vvhose hope the Lord is c. Ier. 17.5 7. Contrariwise Satan accusing vs for our vaine hopes therewithal sollicites vs vnto dispaire drawes vs from euill to worse and in the end to vse vnlawfull meanes as Rabshekeh heere doth who scornes the hope which the Iewes had in the Egyptians helpe that hee might bring them from that to rest vpon God onely but hee puts the Assyrians betweene as if saluation could appeare from no place else He names Pharaoh but he also comprehends all Egypt Vers 7. But if thou say vnto me We trust in the Lord our God is not that he whose high places and whose altars Hezekiah tooke downe and said to Iudah and to Ierusalem Ye shall worship before this altar RAbshekeh vseth an argument which consists of these three members to wit either Hezekiah thinks himselfe strong enough to resist or hee lookes for helpe from Egypt or he trusts in God If he rest vpon his owne strength it is his solly for what is he in comparison of my master As for Egypt let him neuer expect helpe thence but rather hurt and losse His onely stay that he rests vpon must be the helpe of God but hath he not ouerthrowne his altars and abolished his seruice will hee not therefore rather punish then helpe him Rabshekeh then in a word strips this good King at once of all succour both of God and man Satans drift in this was not onely to pierce the heart of the King and to ouerwhelme him vnder the burthen of this affliction but also to stir vp the Commons who commonly are factious and inconstant to rebellion Many whereof no doubt yet doted vpon their old superstition and would easilie haue been drawne to a reuolt by this subtile deuice because the ancient religion forsooth which had long custome ioined with it was now changed by Hezekias who in their conceit was iustly punished for his rashnesse For example if any thing now fall out otherwise then well the Papists by and by cry out with open throats that it is a iust vengeance of God vpon vs because we haue beene so bold to abolish their traditions and ceremonies receiued for so many hundred yeeres Vers 8. Now therefore giue hostages to my Lord the
King of Ashur and I will giue thee two thousand horses if thou be able for thy part to set riders vpon them HIs conclusion is that Hezekias shall doe best to yeelde himselfe without trying it out by fight and to promise obedience for euer vnto the Assyrian Which that he may the rather perswade him vnto hee casts his pouertie againe in his teeth As if hee should say If I should giue thee two thousand horses wert thou able to furnish them with sufficient riders amongst all thy people For hee offers him not horses by way of honor or that he meant in good earnest so to doe but rather to afflict and wound the heart of this good Prince The clause I will giue thee must be thus resolued Although I should giue thee two thousand horse yet wert not thou able to finde horsmen enough for them I am not ignorant what the expositors write vpon this place but whosoeuer shall consider euery circumstance well will easilie iudge that this was spoken in contempt Vers 9. For how canst thou despise any Captaine of the least of my Lords seruants and put thy trust on Egypt for chariots and horsmen HEe now confirmes the former sentence shewes that Hezekias is so far off from resisting the power of Sennacherib that hee is scarse worthy to be compared with the least of his Captaines But what is the reason that he lifts himselfe thus arrogantly No doubt because the Iewes should not presume any thing at all in regard of the absence of the King of Ashur who was now besieging Lachish For albeit he was not yet come with all his host Rabshekeh brags notwithstanding that his Leiftenants are strong enough to the end Hezechias and the people might without delay yeelde themselues vnder his obedience Vers 10. And am I come now vp without the Lord to this land to destroy it The Lord said vnto me Goe vp against this land and destroy it NOw he sets vpon Hezekias another way namely that he shall assemble his forces in vaine together for his defence For he pretends that the King hath not now to deale with a mortall man like himselfe but rather with God himselfe because he is come vp to destroy the land of Iudeah at his appointment As if he should haue said As many of you as shall resist me shall resist God and then your resistance will be to small purpose Hence let vs learne that albeit we be giuen to piety faithfully indeuouring by all means to aduance the Kingdome of our Lord Iesus Christ yet wee must not looke for all that to be exempt from all crosses but rather to fit our selues for the bearing of them For the Lord will not alwaies crowne our vertuous life with earthly rewards God crownes not vertue alwaies with earthly honours truly such recompences were vnfitting for vs. As namely abundance of riches inioying of outward peace and hauing all things that heart can wish For are not the wicked therefore esteemed the onely happy men in the eies of the world because they are frolike quiet healthfull and haue the world at will Thus then it might seeme that our condition should be no better then theirs But it behoues vs alwaies to set this example of good King Hezekias before our eies Note who after he had wholly bent himselfe to reforme religion and to set vp the pure worship of God was yet sharply assailed with afflictions so far forth as he was not far off from despaire to the end that when we shall think we haue done much wee be still ready notwithstanding to sustaine all sorts of combates and persecutions Neither to be out of heart if at the first our enemies be too hard for vs in such wise that we looke euerie moment to bee swallowed vp aliue of them For these great crackers and haughtie sp rits will easilie bee taken downe after they haue cast vp their first bubbles yea after they haue spit forth their venom all their pride will quickly vanish and come to nought Rabshekeh magnifies the greatnesse and power of his King to affright the heart of King Hezekias see I pray you what course the wicked sort takes with vs they assaile vs by threats they labour to shake our faith and patience by many feares or rather Satan himselfe doth it indeede in their persons For who sees him not speaking heere in the person of this railing miscreant Satan speâ—ks by the mouth of Rabshekeh Nay which more is he takes vnto him euen the person of God himself and so transformes himselfe into an Angell of light 2. Cor. 11.14 For what saith the Holy Ghost in other places He that rests vpon the help of man seeks his owne destruction Iere. 17.5 because man is a thing of nought weake and brittle Doth not Rabshekeh affirme the same here Speakes he any otherwise then if he were a Prophet sent of God We must wisely distinguish betweene the voice of God and the voice of meÌ„ It behoues vs therefore wisely to distinguish betweene the voice of God and men who deck and adorne themselues with his name vnder false pretences for the Deuill can turne himselfe into many shapes that he may appeare in the likenes of God But this rayler had no cause at all to reproach Hezekias with this as hath been said for he trusted not in his forces neither was he puffed vp in any confidence of the strength of Egypt It is the portion of the faithfull to be railed vpon when they do the most good But it is our portion euen then to be railed on when we doe the most good Satan hath skill enough in deed to assaile vs by such engins and causleslie to make vs stinke as it were in the presence of men which I confesse is a very dangerous temptation for we desire to maintaine our credits with men and are much offended when they take that in euill part which is done with an honest and vpright affection and therefore Satan labors in nothing more then by slanders to cast disgrace vpon that which we haue done with pure consciences for either he forgeth against vs some crime whereof we are innocent or chargeth vs with falshood imputing things vnto vs which we neuer meant The integritie of the faithfull ought to be vnto them as a wall of brasse to fortifie them with inuincible constancie But our integritie must be vnto vs as a brasen wall whereby we may remaine vnmoueable as Hezekias here doth against all such accusations and slanders As touching the latter member of this sentence wherein Rabshekeh taxeth the King because he had abolished Gods true worship who sees not that this is a meere slander Hezekias had indeed ouerthrowne the Idols and the Idolatrie which God abhorred Vnbeleeuers know not how to distinguish betweene religion and superstition But what maruell is it if the Infidels know not how to distinguish betweene the false god and the true
our infirmities For our praiers teares and complaints discouer not our necessities before his eies Mat. 6.8 seeing he knowes them all before wee once begin to open our mouthes or to aske ought at his hands But we now speake of that which is profitable for vs to wit that God may shew that hee hath heard the blasphemies of our enemies so as those who haue vttered them may not escape vnpunished This is the reason and end wherefore Hezekias spread the letters of this cursed tyrant before the Lord namely to put the greater edge vpon his praiers and to kindle and inflame his zeale more and more Vers 15. And Hezekiah praied vnto the Lord saying 16. O Lord of hostes God of Israel which dwellest betweene the Cherubims thou art very God alone ouer all the kingdomes of the earth thou hast made the heauen and the earth BEcause Sennacherib had been the instrument of Satan to shake the faith of Hezekias hee now opposeth his rampart against him to wit that God is the Lord of hosts and therefore of infinit power For there is no doubt but hee rouseth vp his spirits in assuring himselfe to obtaine that he askes when he adornes the Lord with these excellent titles Will we haue our praiers to preuaile with God let vs hold this principle that God will bee found of them that seeke him A principle euer to be held namely that God will alwaies be found of them that seeke him Heb. 11.6 But this good King had speciall need to lay hold of this sentence to wit that Gods power alwaies remaines one and the same albeit the wicked striue to lessen it by their railings scoffes and to take heart the more freely and boldly vnto him to set himselfe valiantly against the lets by which Satan indeuoured to hinder his course Now herein we may behold the heroicall magnanimitie of this good King who ceased not to resist this tyrant for the maintenance of Gods power but bare a loyall affection inwardly in his heart thereunto and also made God a witnesse of his inward affection Before he begins to frame any praier then he breaks through the fallacies whereby Satan went about to put him to the wall so that hee not onely magnifies Gods power but maintaines the soueraigntie which hee hath ouer the whole world Now hee meditates on these things the better to confirme himselfe in the assurance which he had in Gods prouidence by which all things in heauen and in earth are ordered and disposed And this foundation ought all the faithfull first to lay that so they lose not their labour in praying The Kings praier had not been of such force and efficacie if he had onely said Incline thine eare O Lord and heare c. or such like wordes as when hee keepes this principle first in his heart that God hath care ouer al the works of his hands For he perswades himselfe that God will take this cause into his owne hands and will not suffer the tyrant thus proudly to aduance himselfe but will rather speedily put him downe sith the gouernment of the whole world belongs vnto him Also seeing Sennacherib attributed that vnto himselfe which of right appertained vnto God that hee could not escape vnpunished Where he subiecteth all the kingdomes of the earth vnder Gods hand and power he applies it vnto his owne particular vse In the meane while such a title neuer agrees to any but to God onely because hee rules ouer all Kingdomes Notwithstanding he denies not but Kings Princes and Magistrates haue their iust titles yet so as thēselues be subiect vnto God maintaine his right dominion for it belongs onely to God to be King of Kings Lord of Lords as S. Paul saith 1. Tim. 6.15 Not that hee therefore abolisheth the names of Kings and Lords with their dominions but shewes that all depends vpon God onely how great or mightie soeuer they be that they should not thinke themselues haile fellow well met with him but that they ought rather to acknowledge him to be their Lord and King Kings then hold their authoritie as you see if so be they will keepe the mid way betweene God and men and will not presume to climbe higher Moreouer Hezechias gathers this title from the very creation for it is not possible that the Creator of heauen and earth should euer forsake the workes of his owne hands nay doe we not see on the contrary that he gouernes mankind by his prouidence which is the chiefest part of the world It were too absurd a thing then to limit the creation within so narrow bounds that it should onely serue as a witnesse of a certaine power of God that lasted but a while and stretched it selfe to a few things no it ought to bee extended to a continuall working in all things By this it appeares that those tyrants which will take liberty to rule as they list do therein bereaue God of his honour and therefore when things fall out otherwise then well vnto them they may iustly impute it to their owne pride and presumption Hezekias also alleageth other epithetes for the confirmation of his faith And first in that he calles him the Lord of hosts he againe extols his power but when he addes the God of Israel he notes out a more neere and particular presence for it was no small signe of Gods loue to haue taken the safetie of this people into his owne custodie Hereunto appertaines his sitting betweene the Cherubims as if he should say Thou hast placed thy throne here and hast promised protection to such as call vpon thee before the Arke of the couenant now resting my selfe vpon this promise I come to thee as to the only gardian of my safetie Exod. 25.18 But Hezekias doubtlesse had respect to the forme of the Arke which was shadowed with Cherubims Some expound these Cherubims Angels as if it were said God reignes in heauen and sits among the Angels But this exposition sutes not For it is said that he sits betweene the Cherubims because of the Arke which was thus composed Now wee know it was a true and certaine signe of Gods presence albeit his power was not shut vp within the same but Hezekias in mentioning thereof meant to affirme that God was there present because he had vouchsafed to gather his people vnto him by stretching his wings as you would say ouer them For as much then as there is a great distance of place betweene God and vs Hezekias layes hold vpon this notable pledge of adoption and yet kept he his mind free from being tainted with any carnall conceits touching Gods Maiestie whereinto the superstitious plunge themselues who striue by all meanes to draw him downe from heauen but the King contenting himselfe with faith in the promises which he had receiued concludes that he needed not to seeke farre for Gods fauorable presence Let vs obserue this phrase of speech well therefore which
that they were smitten with thunder and lightning For as they are bold to coine fables so are they not afraid to auouch any thing that comes in their heads euen as if they had found the same recorded in some anthentique historie But the words shew that this was no such apparant slaughter for the Prophet saith that they lay all dead vpon the earth if they had bin smitten with lightning euery one would haue perceiued it neither would the Prophet haue concealed it The coÌ„iecture of the Rabbines then you see is confuted out of the very text but I had rather lane off in the mid way It sufficeth that wee know thus much the Lord was minded to deliuer Ierusalem out of the hand of the Assyrian and he smote the host with sudden death altogether without mans helpe Vers 37. So Sennacherib King of Ashur departed and went away and returned and dwelt at Nineueh NOw Isaiah shewes with what dishonour this Tyrant retired who before in his conceit had deuoured all Iudeah and durst challenge the Lord himselfe In that he expresseth his recoiling backe with so manie words to one purpose it is to cast disgrace vpon his cowardly flight for it is no superfluous repetition when he saith he departed hee vvent his vvay and he returned Il partit il s'en alla il retourna The name of King is also added to his further shame As if he should say See this King this great King Chap. 36.4 whom Rabshekeh extolled so highly because of his power Hee came not into Iudeah to returne with infamie but God for his mercy and truthes sake droue him out thence euen as chaffe before the wind Where it is said hee returned to dwell in Nineueh it shewes vs further that hee not onely left his courage but his forces also quailed for hee would not willingly haue staied at home if despaire had not been as a chaine to keepe him in he contented himselfe with his kingdome then whereof Nineueh was the mother Citie Afterwards when the Caldeans had subdued the Assyrians the Monarchy was transported vnto Babylon to wit ten yeeres after the death of Sennacherib in which time Esar-haddone of whom mention is here made reigned For Paricides being winked at and supported by many the forraigne enemies might easilie conquer and subdue a nation full of factions and therefore Merodach hauing made vse of this occasion inuaded the Assyrians and brought them vnder his command Vers 38. And as hee was in the Temple worshipping Nisrock his God Adramelech and Sharezer his sonnes slew him with the sword and Esar-haddon his sonne reigned in his stead THe Rabbines Rabbins bold in coining fables giue themselues the like libertie heere to coine deuices for they faine that Sennacherib asked his idoll why he could not vanquish the Iewes and it answered because Abraham meant to haue sacrificed his sonne to God And then this Tyrant following this example determined to offer howsoeuer he could not by and by dispatch himselfe out of these incumbrances Rom. 8.26 yet the holy Ghost did suggest into this confused and perplexed spirit of his such groanes as could not be expressed And in truth it had been an vncoth and absurd message if so bee God had not conforted him inwardly by the secret worke of his Spirit who was now a good as stricken downe to hell with the outward sound of the Prophets words Now for as much as hee would neuer haue repented being seased on by despaire mortification went formost next followed that secret worke of the Spirit which consecrated this poore dead body a liuing sacrifice acceptable vnto God Vers 3. And said I beseech thee Lord remember now how I haue walked before thee in trueth and with a perfect heart and haue done that which is good in thy sight and Hezekiah wept sore IT seemes here that he meant to reason the case with God and to rip vp his former life vnto him as one being wrongfully afflicted but he meant nothing lesse He rather furnisheth himselfe with arguments to buckle against the sharpe and dangerous temptations which might follow For when the Lord dealt thus roughly with him he might thinke himselfe forlorne forsaken and reiected as it God had disliked of all that he had done before for which cause he fortifies cheeres vp himselfe by protesting that all his actions proceeded from the vprightnesse of his heart In a word hee concludes that his indeuors were not displeasing vnto God though hee were presently taken away and thus he makes way for good hope and praier Hee opposeth not his merits then to the righteousnesse of God Hezekias opposeth not his merits against Gods righteousnes but armes himselfe against a shâ—rp temptation neither complaines he as if he were punished vniustly but armes his selfe against a sharpe temptation to the end Gods dealing might not seem too seuere in his eies in regard that hee had so well reformed and taken away corruptions which had then the full swinge in his kingdome but chiefly in the Church God admits his children sometime to glory in their well doing I denie not but the Lord sometimes admits his children to reioice in the things which they haue well done not as vanting of their deserts in his sight but to acknowledge his benefits and to be so touched with the remembrance thereof that they may the better fit themselues thereby to beare all their aduersities patiently Sometimes also the importunitie of their enemies constraines them to glory with an holy boasting that they may commend their cause to God as to him that is the Iudge and defender of it and so Dauid boldly opposeth his innocencie against the slanders of his aduersaries and that euen before the iudgement seate of God Psal 7.9 and 17.3 It is an old practise of Satan vnder colour of humilitie to driue vs into despaire But Hezekiah meant here to preuent Satans sophistrie whereof the faithfull haue sufficient experience whilest vnder pretence of humilitie hee ouerwhelmes them in despaire We must be very warie therefore that our hearts be not swallowed vp of it Besides from his words we gather the true rule of a well ordered life The rule of a well ordered life The first rule Nothing prouokes God more then fained holinesse Ioh. 4. to wit when the integritie of the heart holds the first place for there is nothing that displeaseth God so much as when we goe about to cosen either him or meÌ„ by our dissimulatioÌ„ for as a glistering shew of works is wont to dazle our eies so nothing prouokes his wrath more theÌ„ feined holinesse in regard his name is thereby most profaned We know he is a spirit is it not good reason then that he should be worshipped spiritually especially seeing he protesteth that a double heart is an abomination vnto him Hezekiah therefore had good cause as you see to beginne at the vprightnesse of his heart The word Chalem which is translated perfect
is nothing else but that integritie and soundnesse of heart which is opposed to hypocrisie which also appeares by the word truth according as Saint Paul saith 1. Tim. 1.5 that the end of the law is loue out of a pure heart a good conscience and faith vnfeined Moreouer Hezekias sets downe the fruits which issue from a pure heart as from the roote not onely to animate himselfe but others also especially concerning those things which might giue them any occasion of stumbling Hee staggered not then but meant to remoue the impediments which peraduenture might discourage many Againe The second rule let vs note how our life must be ordered if we desire that God should approue of vs to wit that we doe nothing vvithout his commandement And haue done that which was good in thy sight for as hee reiects and condemnes all outward shewes whereby hypocrits would bee thought iolly fellowes so esteemes he nothing at all of any newfound seruices wherein the superstitious sort trauaile in vaine thinking they merit much at his hands whilest they cast his word behind their backs But Hezekias Hezekias not onely ran but he ran well who knew that obedience was better then sacrifices 1. Sam. 15.22 saith not onely that he ran which some often doe though cleane out of the way but also that he squared his whole life to the commandements of God which onely is the competent Iudge thereof Now from this place wee may gather how much this holy personage was kindled with the affection of praier for albeit he sees nothing about him but signes of Gods wrath yet hee ceaseth not to haue recourse vnto him still God must be sought vnto by praier when hee seemes most angrie and exerciseth his faith by powring out his praiers teares in his presence which all faithfull hearts ought carefully and diligentlie to practise and that euen in their deepest distresses Vers 4. Then came the word of the Lord to Isaiah saying ISaiah went his way and left his sting behind him as they say leauing him as a dead man whom in the name of the Lord he had adiudged to die In the meane while we may gather from his song how restlesse his thoughts were or rather with how great terror he was surprised It is not easie to define of the intermission betweene the Prophets departure and his returne yet it is out of question that the promise both touching his recouery and life was not made till he had felt himselfe forlorne yea after he had a long time been tossed vp and downe with furious stormes and tempests For his faith was tried to the vtmost when God thus hid his face from him and suffered him to lie plunged in the darknesse of death yet we haue told you already that the faith of this King was not so quenched but that some sparks thereof appeared though hee were left destitute of all outward comforts For by the secret instinct of the holy Ghost he breathed out vnutterable groanes from this bottomlesse gulfe which ascended vp into the eares of the most high From whence we gather that the faithfull are so heard in the day of their distresse that the fauour of God manifests not it selfe vnto them at the first cry but hee deferres of purpose to let them feele it till hee sees they be throughly humbled Now if it were needfull that so excellent a king and seruant of God should be in a manner thus ouerwhelmed with sorrowes that he might be the better fitted and prouoked to desire Gods fauour and to sigh and grone vnto him being at the last cast and almost swallowed vp of the lower hells let vs not wonder if sometimes he leaues vs perplexed with feare and anguish and deferres that comfort long which we desire First obiection Obiect But some may thinke it strange that God forthwith called back his sentence as if he repented himselfe of that which was gone out of his lips for there is nothing lesse agreeable to his nature then to be changeable Ans I answere Hezekias was not adiudged to death in the decree and counsell of God but his meaning herein was to trie and examin the faith of his seruant Wherefore in this denunciation there must be a condition supplied A condition must be supplied in the denuntiatiō for otherwise Hezekias could neuer haue bowed the Lord nor disanulled his irreuocable decree neither by his prayers nor teares But the Lord threatned him as he did Abimeleck king of Gerar for taking Sarah Abrams wife Gen. 20.3 And as Ionas did the Nineuits Ionas 1.2 3.4 But it will be further obiected Obiect Second obiection that it is contrarie to Gods nature to speake one thing thinke another for thus his words shall lose their authoritie because men will esteeme of his promises and threatnings as things of little weight Ans But wee must iudge of the forme of these words as of the sense of those which I haue alreadie expounded GOD gaue sentēce of death vpō Hezekias because he would not that he should die neither had it been needfull nor profitable to haue sent him this message had not the remedie been neere at hand Besides as it was the meaning of God to humble his seruant with feare and astonishment that by a voluntarie condemning of himselfe he might by prayers and teares escape this chastisement so also it was no lesse his purpose to bring him low by this sharp and biting speech Thou shalt die to the end he might require life and to haue it restored as to him that was now shut vp as it were in his sepulchre The Prophet supplied an infolded condition therefore which Hezekias easily espied although he perceiued it not at the first We can not conclude then that God vsed any dissimulation here seeing he fits his speech to the capacitie and reach of the person to whom he speakes for it is no vnwonted thing with him to kill before he quicken He only then holds part of his speech in suspence He only held part of his speech in suspence that by the outward appearance of death Hezekias might by little and little be framed to newnes of life Vers 5. Goe and say vnto Hezekiah Thus saith the Lord God of Dauid thy father I haue heard thy prayer and seene thy teares behold I will adde vnto thy dayes fifteene yeeres IN his first ambassage Why God propounds his name to Hezekias in a diuers forme vers 1. he meant only to terrifie Hezekias and therefore contents himselfe with a bare propounding of the name of God * As in vers 1. before whose iudgement seat he summoned this poore guiltie person but now when hee brings message of consolation he addes a particular title * The God of Dauid thy father to shew from what fountaine this fauour proceeded as if he should say God is now mooued to shew mercie so as he will not deale extreamely with
be admonished then that our daies are not prolonged to the end we should giue our selues to iollitie and dissolutions but to honour him that hath so much honoured vs to further one another in his feare to meete together in the holy assemblies to magnifie his mercie and truth THE XXXIX CHAPTER Vers 1. At the same time Merodach Baladan the sonne of Baladan King of Babel sent letters and a present to Hezekias for he had heard that he had bin sick and was recouered THE expositors thinke that this Merodach was the first King of the Chaldeans because his father Baladan held the superioritie amōg the Babilonians without hauing the title of King After this Merodach then had reigned 12. yeeres he subdued the Assyrians and made them tributaries vnder the Caldeans For those are deceiued who thinke that the warres were begun by Nebuchadnezar It may well be that he made an end of them and whollie subdued the Assyrians whose power was then like enough halfe spent there remained nothing for him then but to confirme the kingdome in his owne hands which was cōquered by the power of his predecessor Now howsoeuer the Prophet in few words telles how the Ambassadors were sent yet we must obserue that Merodach did this guilefullie to guggle Hezekias with his flatteries He threatned the Assyrians alreadie whom he knew the Iewes hated for good cause because of their continuall warres that he might get him a companion then and a fellow helper in his intended warres hee insinuates himselfe cunningly into the amitie of this good King whose heart as you see was forthwith surprised with pride in that hee was too forward in accepting the fradulent flatteries of this Tyrant and suffered himselfe to be poisoned therewith And yet the pretence was nothing else forsooth but that the Ambassadors came to congratulate with him in regard of the late recouerie of his health howbeit the holy historie seemes to alleadge another reason to wit that Merodach was moued to send by a miracle 2. Chron. 32.31 No doubt but this going backe of the Sunne was renowned far and neere neither could it be but many nations were much moued by the report of so vnwonted a thing But it is hard to say that so profane a man respected any other thing then to catch Hezekias by this meanes in his nets And because God had by so excellent a signe signified how deare the safetie of Hezekias was vnto him Merodach thought with himselfe as the wicked and vnbeleeuers are wont to abuse such testimonies of Gods fauour to the seruing of their own turnes that his warres which he meant to vndertake must needes succeed wel and be blessed from heauen if he might get such a one as Hezekias to take his part Thence it was that to manifest his good will he sent his Ambassadors to him with a present for he meant to winne him because such an acquaintance should be fit and profitable to aid him against the Assyrians whom the Iewes as he well knew hated most deadly Thus you see the policies of Kings and Princes The practises of idolatrous Kings and Princes to wit by close conueiances to serue their owne turnes neuer caring by what meanes they procure aid so they may make themselues strong against their enemies Vers 2. And Hezekias was glad of them and shewed them the house of his treasures the siluer and the gold and the spices and the pretious ointment and all the house of his armour and all that was found in his treasures there was nothing in his house nor in all his kinkdome that Hezekias shewed them not THe Prophet plaies the historiographer For first hee telles plainly what Hezekias did next he will shew why he did it to wit because ambition had blinded his eies and thus he meant to make himselfe great in the sight of the Ambassadors Thus he taxeth this inordinate ioy from whence proceeded so great care at length to feast and welcome them He that shall reade the historie barely wil thinke there is no great fault to be found in Hezekiah for any thing he did Was it not humanitie in him to receiue such Ambassadors with gladnesse and magnificence and to shew them all signes of loue Who can denie it Nay hee had shewed himselfe more then barbarous if hee had reiected those who in such kind manner came to visit him or if he had set light by the friendship of so mightie a King Notwithstanding all this his heart was too farre tickled with vanitie and ostentation For he meant to shew his greatnesse to the end the Babylonian might know that this amitie should serue him to good purpose which he further insinuated by shewing his riches munitions and furniture for warre Hee was also blame-worthy for desiring to bee supported by strange and vnlawfull meanes for therein he bereaued God of his honour who had freely deliuered him out of two great dangers otherwise the Prophet would neuer haue reproued him so sharply for this fact Heere is a faire looking glasse therefore in which euery one may see that there is nothing so dangerous as to bee blinded with prosperitie Nothing so dangerous as to bee blinded with prosperitie to which purpose it was well said long agoe It is a harder matter to beare prosperitie then aduersitie We wax vnruly and insolent when things fall out as wee would haue them neither can we be kept in awe by any threatnings or admonitions whatsoeuer If this befell Hezekias whom the Prophet before hath so much commended whose onely treasure was the feare of God Chap. 33.6 how ought we to watch ouer our owne hearts lest we fall into the like dangers He suffers himselfe to bee ouerswaied with vaine ostentation If such a mightie Cedar fell what shall become of such low shrubs as we be and neuer remembers that being halfe dead before the Lord drew him out of his graue by a miracle from heauen In the 20. verse of the former Chapter hee vowed to sing the praises of God all the daies of his life in the assemblie of the Saints Now when he sees some suing for his friendship and that a mightie Monarch sends from far to salute him he presently forgets God with al the benefits which he had receiued at his hands Do we see this good King so soone ouerthrowne and ouerswaied with pride and ambition let vs learne to hold our selues within the lists of modestie by which we may daily be preserued in the feare of God Modestie the meanes to hold vs in the feare of God Vers 3. Then came Isaiah the Prophet vnto King Hezekias and said vnto him What said these men and from whence came they to thee And Hezekiah said They are come from a farre Country vnto me from Babel HEe goes on with the same narration still but he addes doctrine vnto it And howsoeuer he vtters not a word of Gods sending of him yet it is most certaine that he did this 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
help in them but let vs solely and only rest vpon the power of the Almightie what strength honor or riches soeuer wee enioy For the Lord playes not at tenis with the world in banding of such great ones as one taking delight therein as some prophane dogs blaspheme but the higher any man is aduanced commonlie the bigger he swels in pride and neuer leaues swelling till he burst himselfe in pieces that so the iust iudgements of God may be alwaies manifest to all By this we are also admonished that it is ill done to attribute the euents of things to fortune or to second causes for God became not the Creator of the world forthwith to leaue his worke as a carpenter doth his ship but his hand continuallie labours so as not an haire of our heads can fall to the ground without his good pleasure When so many changes fall out therefore in the world and that we see things which in our iudgements would stand for euer to fall consume as the smoke let vs turne our eies towards this soueraigne prouidence and power of God As soone as he blew vpon it In these words the Prophet shewes of what short and momentanie continuance those things be which are wont to dazle our eies and make vs at a stand For wee no sooner thinke of a great King but our hearts quake within vs and we are moued at it but he shewes that Princes and kings are but as stubble before God whose only blast will carrie them away like a whirlewinde whither soeuer it pleaseth him What is our lesson then We must not stand gazing vpon the creature be he what he will that the same should hinder vs from giuing that glorie and honour vnto God which to him appertaines This the Iewes were diligentlie to note for it is like enough they would haue thought this great Monarchie of the Caldeans vnder whom they were held captiues should neuer haue bin dissolued nor that themselues should euer haue been deliuered vnlesse this doctrine had come between to wit That there is nothing so firme and stable in the world which God can not scatter and bring to nothing with his only blast that they might hold fast the hope of their deliuerance therefore the Prophet aduertiseth them that as soone as God shall but thunder from heauen he will breake and crush in pieces all the terrible forces and power of their enemies Vers 25. To whom now will you liken me that I should be like him saith the holy one THis is a repetition of the former sentēce where it was said that God would not indure to be matcht with Idols vers 18.19.20 lest the Iewes should diminish any thing of his power notwithstanding they were so long retained captiues in the hands of Infidels For they were to beware how they attributed any power to Idols because the idolaters who kept them in bondage prospered for by such disputings comparing the power of the true God with idols they were in danger to haue mingled them together This is the cause why in indignation he repeates the same thing againe To vvhom vvill yee liken me As if hee should say Dare you venture to take my glory from mee by your comparisons For howsoeuer men frame diuers imaginations to themselues thinking to transforme God into what shape they list yet remaines he one and the same still and his nature is changed neuer the more by their inuentions He brings in the clause holy one to verie good purpose putting it in stead of Gods name For therein he priuilie taxeth the Iews of shamefull ingratitude if they sanctifie him not in their hearts Chap. 8.13 seeing he hath separated them from others For there is no holinesse to be found in the idols of the Gentiles being but the workes of mens hands God then is too much wronged and abased when idols are opposed to him and that men beginne to call it into question whether of them hath the greater power Vers 26. Lift vp your eies on high and behold who hath created these things and bringeth out their armies by number and calleth them all by their names by the greatnes of his power and mighty strength * Or none shall faile nothing faileth IT seemes the Prophet stands too long vpon this point seeing there is none will denie it For he repeats one thing often which none doubts of but must needs be constrained to confesse the admirable power and wisdome of God in the comely order of nature But wee must obserue what hath been said heretofore Wee in our selues are so vntoward and doe value Gods power at so low a rate that we sometimes afford him not the honour which we will giue to a mortall man For the most part we afford not God the honour which we will giue to a mortall man yea the appearance of a sillie worme of the earth puts vs sometimes into so great mammering and feare that all the promises of the Almightie in the holy Bible can scarsely comfort vs. For this cause the Prophet hath iust cause to repeate it so often that God is defrauded of his honour if his power rauish vs not so as to admire it Thus he makes no idle repetitions you see because wee are so dull and slow of hearing that we haue need to bee awakened and pricked at euery turning with the spur Men daily behold the heauens and the starres but where is hee that thinks seriously of the author of these things Wee see the shape of man so artificially formed by God that he was put into this world to behold the heauens that hee might acknowledge the Lord of them for God hath bowed downe the faces of beasts towards the earth and hath made man to goe vpright to stirre him vp to view the place of his abode And this was well described by a prophane Poet who saith Although euery creeping thing bends his face chiefly towards the earth yet to man God hath giuen a face to looke vpwards and hath created him to behold the excellencie of the heauens and to lift vp his eyes to the starres Thus then the Prophet sets forth mans malignitie who will acknowledge nothing of God though it be painted out before his eies but had rather haue their snowt grubling in the earth like Moles for the maiestie of God must needes touch vs neere if wee looke wishly vpon the heauens In naming of the starres he expresseth more plainly that the wonderfull order which shines in the heauens doth as it were preach with a lowd voice that there is but one God and Creator of the world which all such must be constreined to acknowledge as amidst so great numbers and diuersities of starres shall obserue their distinct order and comely marchings For the starres were not thus set euery one in his place at haphazard neither is it at random that they march so swiftly in such proportion fetching so great compasses and yet walking as by a direct line so
they might satisfie their hearts with their owne condition and might nothing enuie the children of this world who reioyce in their owne strength In a word he shewes how much men erre in hauing an ouerweening of their own abilities Why so sonnes of men that is able to bee a competent Iudge in so high difficult a plea I answer Ans here is nothing said touching the choice of Iudges the Lord onely meant to say that hee will get the day if his cause should bee heard before any competent Iudges There is no reason why hee should submit himselfe either to men or Angels to giue an account before them of his doings but to take away all excuses he testifies that the victorie is alreadie in his hands if hee should be constrained to plead for himselfe It followes then that it is a thing most vnreasonable to stand debating of the matter among our selues why doe wee not rather forthwith submit vs wholly vnto him We shew our selues exceeding vnthankfull and peruerse if we will not afford him the hearing and bethinke vs how equall the conditions are which he requires Truly though nothing could be more absurd then to see mortall man stand to iudge the eternall God yet behold a thing more vile and hatefull to wit that we dare condemne him before we haue heard his iust defences Vers 2. * Or Who hath râ—ised vp iustice from the East Hath he not called him to come after him Who hath raised vp iustice from the East and called him to his foote and gaue the nations before him and subdued Kings Hee gaue them as dust to his sword and as scattered stubble to his bow HEnce it appeares what is the Prophets drift for his meaning is to assure the Iewes that they shall be out of danger of erring if they will but keepe the way which he chalks out before them This is the cause why he mentions Abraham for he might haue instanced other works of God but he rather chose an example fitting his purpose for the Iewes being descended from the stock of Abraham whom God had not without many dangers drawne out of Caldea they for their parts were to hope that God would no lesse assist and help them seeing his force was nothing abated nor his loue cooled It being a difficult thing for them therefore to hope for any returne in regard they were held captiues in their enemies countrie far froÌ„ home the Prophet sets the like example before them to quicken vp their hope and confidence They were scattered in Caldea and in the regions adioining they imagined that the way was hedged vp against them in regard of the many stumbling blockes that lay betweene them and home but Abraham their father passed from Vr of the Caldeans into Iudeah He that had brought a poore man with his father his nephew and wife safe and sound through so many straits could not he also conduct and leade his people Since God then had deliuered Abraham out of all incumbrances in drawing him out of his Countrie this example which so neerely concerned them ought to touch his children and of-spring to the quicke so as the safe conduit which their father had from or of the Caldeans into the land of promise was to serue them as a pledge or mirror of their deliuerance to come When he calles Abraham Iustice it is not to magnifie him but to shew that God put vpon him that person which appertained to the whole Church for his calling was not to be esteemed as that of a priuate person but therein God shewed a testimonie of his eternall iustice which is common to all the faithfull As if he should say In the person of this good Patriarke the Church was once deliuered that by meanes thereof she might hold this for a principle to wit that her saluation and Gods iustice should neuer bee turned backe to the worlds end For in this one man we may behold the vocation of all the faithfull the forme of a Church and the beginning and end of our saluation In a word Abraham is as a mirror of Gods iustice as long as it shal shine in this world This word iustice therefore serues to amplifie the matter for it was a wonderfull worke of God to raise vp iustice fro the east where all things were corrupt and defiled with abominable superstitions Hath God then shewed so rare an example of his power and goodnesse why should we not wait for the same still As touching that which followes to come after him some expound it as if Abraham had called vpon the name of the Lord whithersoeuer he came for he no sooner set his foote in any region but he set vp an Alter to offer sacrifice to God Gen. 12 7. 13.18 All this is true that they say but yet I expound it otherwise to wit that God led his seruant Abraham in the way who followed that his leading foote by foote for hauing receiued a commandement to goe forth hee knew not the Country whither he should goe so as he walked but knew not which way to turne him and God held him still in suspense till hee entred the land of Canaan Now because Abraham immediately obeied the voice of God and albeit his way was vncertaine yet hee depended still vpon his mouth contenting himselfe with his conduction our Prophet fitly saith that he came after him because hee followed God as readie and obedient seruants are wont to follow their master at the heeles though they know not whither he goes And subdued His meaning is that howsoeuer this good man might haue beene distracted put out of heart through many temptations yet God made him safely passe the pikes which might any way hurt him Moses recites not al the incumbrances which Abraham met withall in the way but euery one may consider that first of all his departing out of his natiue Country could not be void of many discontentments For it was vnpossible that forsaking his Country so rashly but hee should be hated of his countrimen who would condemne him for a mad man to leaue the place of his natiuitie his friends and kinsfolks to goe he knew not whither Then being come into the land of Canaan he had to deale with barbarous and froward men with whom he could no way make his peace because hee inclined himselfe nothing at all to their superstitions That which Moses recites testifies plainely that Abraham had neuer any setled peace and yet the wicked durst enterprise nothing against him but the Hittites offred him a place of burial freely without money though he offred to pay for it and they confessed that he was a Prince and man of God amongst them Gen. 23.6 The Prophet further amplifies the grace of God in that he spared not Kings to shew that he was the faithfull protector of his seruant Abraham Now the historie of the foure Kings which he put to flight and discomfited is notorious We may also extend
erewhile whereupon we should build the confidence of our saluation that we might continue safe against all assaults to wit when we were certainly perswaded that God is our God Now hee teacheth the same thing but in other words neither is the repetition superfluous for we know how easilie the remembrance of this doctrine vanisheth away albeit we haue it often repeated vnto vs. This promise therefore cannot be too much praised nor insisted vpon seeing it doth so hardly take roote in our hearts Let vs bee well assured then that wee shall find an vndoubted issue in all our perplexities because the Lord will assist vs as oft therefore as we shall be pressed vnder anie dangerous assault let vs learne to fix our eies vpon him Now when hee calles himselfe the Lord our God it is not so much to set forth his power as his goodnesse which he will make vs feele For what benefit should redound vnto vs from the knowledge of his power if therewithall we were not well perswaded of his loue At the onely hearing of his power we are astonished but when his goodnesse is preached with it the very remembrance thereof sufficeth to appease vs. He speakes of taking by the hand and of the voice againe for it serues much to the comforting of our weake faith to know what signes of loue God shewes vs especially when the doctrine of faith is ioined thereunto which assures vs of his perpetuall fauour This clause therefore saying vnto thee hath great weight in it for we must needs remaine alwaies in suspence Gods voice till we heare the voice of the Lord in his word It is that alone which sufficeth to abolish all our feare and to set vs at rest Are we desirous then to haue our harts quieted and to ouercome the many troubles which daily befall vs Let vs hearken directly to the good word of God and euer hold fast the comfort thereof in our hearts For it is impossible for them who either will not heare this word at all Note or hearing it doe it negligentlie to attaine this peace nay let them be sure that an accusing conscience and a trembling heart shall alwaies pursue them Vers 14. Feare not thou worme Iakob and yee * Or dead men of Israel I will help thee saith the Lord and thy redeemer the holy one of Israel What course God takes in ministring comfort to his afflicted Church HE seemes to speake somewhat too meanely of this people in that he calles them a worme and then dead men but this comparison agrees well with the calamitie which the people were in and he takes a better course this way to minister comfort vnto them then if he had called them The elect nation a royall priesthoode an holy tree springing forth of an holy roote or if he had adorned them with the like titles For to say the truth it had bin absurd to haue imposed such glorious titles vpon them being pressed as they were vnder so base and vile a slauerie By the name of worme Worme Iacob therefore he laments the ignominie and shame into which they were brought and puts them in good hope of a better estate For thus he shewes that the Lord cares for them notwithstanding they be abiect and vile in the eies of men As if he should say Though now thou beest nothing yet will I succor thee and by restoring thee to thy first estate will cause thee to come forth of this rottennes and abiect condition of thine Some translate the word Methim Men which agrees not with the text but must necessarily be translated dead for it is an exposition of the other epithete worme according to the Hebrue phrase I agree with S. Ierome S. Ierome who hath so translated it neither doe I passe much that the word is otherwise written here then elsewhere in regard of the changing of the pricks for this might easily fall out by reason of the likenes which these pricks haue one with another The thing should be weyed for there is nothing more absurd then to reade men in stead of wormes vnlesse they reade it dead or mortall But God meant no doubt that this voice should be heard among the people who were now at last cast to the end it might pierce euen into their graues for on the contrary he promiseth to be the redeemer of these which are dead Now the Prophet had not such respect vnto his owne time The Prophet had respect to the succeeding ages as to his owne times but that he meant his doctrine should extend it selfe to all ages of the world As oft then as we shall see the Church oppressed vnder cruell tyrants let vs call this sentence to minde that albeit Gods children be trodden vnder foote by the proude that they be despised and that they haue not so much leisure as to take their breath being persecuted and afflicted aboue measure yet let vs know that euen such are in great account with God so as they shall be able ere long to lift vp their heads Let this be applied to euery one of vs in particular that we may not be discoraged for the scoffes of the wicked nor for the miseries and calamities which we indure no nor for death it selfe Do we resemble dead men and is all hope of deliuerance taken away A Consolation yet wil our Redeemer come at last and will raise vp his Church out of her very graue When the Prophet addes the holy one of Israel he brings back the people as he hath done before to the remembrance of that Couenant by which Israel was separated from other nations to be Gods peculiar people thus he incourageth them that their miserable condition should not too much deiect nor cast them downe though they seemed as wormes of the earth and as dead men Vers 15. Behold I will make thee a roller and a new threshing instrument hauing teeth thou shalt thresh the mountaines and bring them to pouder and shalt make the hills as chaffe HE speakes still of the restauration of the Church promising that she shall be so exalted aboue her enemies that she shall bruise and grind them to pouder And this he expresseth vnder a very fit similitude For the Iewes to whom he speakes were almost crushed in pieces but now on the contrarie he tels them that they being deliuered shall crush their enemies and so render them like for like Now it was very needfull that this consolation should be added for had they not recouered new strength it is like enough they had bin subiect to the tyranny of their enemies for euer God meant to arme them then that they might be able to repulse the outrages done vnto them so as they were now become the executioners of Gods vengeance as our Prophet shewes But by these words it might seeme he meant to inflame the Iewes with a desire to reuenge Obiect which is directlie contrarie to the nature of
aduanced vs the more carefull should we be to cut off all pride and presumption that we may giue our selues to reioycing in him and to the setting forth of his praise and glory only Vers 17. When the poore and needie seeke water and there is none their toong faileth for thirst I the Lord will heare them I the God of Israel will not forsake them HE goes on with the argument begun froÌ„ the beginning of the former Chapter for he sets out the miserable and poore estate into which the Iewes should be brought being in Babylon till God hauing compassion vpon them should at the last assist and help them Thus he aduertiseth them to prepare themselues for the induring of extreame pouertie when he telles them of thirst for wee know there is nothing more tedious to bee borne then the vvant of vvater when one is thirstie This therefore was a very apt kind of speech to expresse the greatnesse of their calamitie But the Prophet affirmes that God vvill aid them euen at the very pinch and thus we may see to whom this promise belongs namely to such as being in extremitie patch away and faint with thirst Hence also we may note that the Church flowes not alwaies in abundance of outward things The Church flowes not alwaies with abundance but is sometimes brought to penurie and want that by such goades in her sides she might be stirred vp to call vpon God for wee are wont to wax idle when things fall out as we would haue them It is good therefore to bee exercised with hunger and thirst that wee may learne to seeke the Lord with our whole hearts In a word it is very needfull we should be pressed with pouertie that so wee may the better taste the Lords bountie Questionlesse the Prophet meant by this circumstance to set forth the greatnesse of Gods grace as alâ—o admonisheth the people hereby not to faint nor quaile in the time of need and want Now we are to obserue what titles he giues them for in calling them poore and needie he speakes not to strangers but of such as the Lord had chosen and adopted for his heritage Wee ought not to wonder then if God now and then suffer vs to languish vnder hunger and thirst seeing hee hath exercised our fore-fathers no lesse seuerely When he saith the waters appeare not let vs learne that the Lord for the triall of our faith and patience takes away all means from vs that we might rest vpon him alone By the word I vvill heare he signifies that God helpes not all God helpes not all but such as call vpon him but such as call vpon him are wee so carelesse then as to contemne this helpe It is good reason we should be left destitute stil without feeling any succor in regard we are vnworthy of it Vers 18. I will open riuers in the tops of the hils and fountaines in the middest of the * Or plains vallies I will make the wildernesse as a poole of water and the waste land as springs of water 19. I will set in the wildernesse the Cedar the shittath tree and the myrre tree and the pine tree and I will set in the wildernesse the firre tree the elme and the box tree together THe Prophet amplifies the former doctrine by another circumstance to wit that the Lord needes no naturall nor externall remedies to succour his Church withall but hath secret and admirable meanes ready by which he can supply the necessitie thereof aboue all that mans reason can conceiue or imagin When wee see no helpe despaire easilie creepes vpon vs we dare hope no longer then we see worldly meanes present before our eies if they faile vs then all hope in God is gone But our Prophet telles vs that this is the very houre in which we should gather greatest assurance The time in which wee should gather greatest assurance because the Lord hath then most libertie to manifest his power when men are brought to extremities and seeme vtterly confounded It is his propertie then to assist those that are his against the expectation and thought of man that thus wee might not suffer our selues to bee transported hither and thither by any difficulties or idle discourses Now the better to confirme this hee promiseth to worke miracles contrarie to the order of nature teaching vs thereby not to speake or iudge of these his doings according to humane sense neither to tie his power nor promises to secondary causes for the Lord is strong enough of himselfe The Lord is strong enough of himselfe to helpe his chosen without or against meanes and needs no helpe from others he is not so bound to the ordinary course of nature but hee can change it as oft as it pleaseth him Now we know the things he heere promiseth to doe are contrary to nature as to make riuers spring forth in the tops of mountaines and fountaines in the middest of the plaine and pooles in the desert But why promiseth hee these things Lest the Iewes might thinke the way to be stopped vp against them in regard of their returning home because that great and spacious wildernesse was betweene them and it wherein passengers were wont to bee parched with the heat of the Sunne and left destitute of all necessaries Thus then the Lord promiseth plentie of vvaters and all other prouision needfull for their iournie These things were accomplished when the Lord turned the captiuitie of Zion but much more perfectly when he conuerted the whole world vnto him by the Gospell of our Lord Iesus Christ from whom flowed waters in great abundance Ioh. 4.14 7.37 38. 39. which were shed abroad throrowout the earth to quench the thirst of poore forlorne sinners Then there was such a change as men could by no meanes conceiue the reason of it in their vnderstandings Vers 20. Therefore let them see and know and let them consider and vnderstand together that the hand of the Lord hath done this and the holy one of Israel hath created it HOwsoeuer God shewes himselfe wonderfull in all his works God shewes his admirable power in nothing more then in the redemption of his Church yet when the matter concernes the restoring of his Church it is then that he manifests his admirable power principally so as he makes euery one astonied at it We haue seene heretofore and it will be repeated againe hereafter that by bringing the people home from captiuitie the Lord left such a testimony of his power therein as shall be memorable to the worlds end and the Prophet in effect saith as much here Now because we are either dull or carelesse in considering the workes of God or heede them not as we should The cause why the Prophet repeats one thing often therefore they easily slip out of our mindes and this is the cause why he repeates one thing so often For wee still stand muzing rather vpon things of nothing
he maketh it an Idoll and boweth vnto it 16. Hee burneth the halfe thereof in the fire and vpon the halfe thereof hee eateth flesh hee rosteth the rost and is satisfied also hee warmeth himselfe and saith Aha I am warme I haue been at the fire 17. And of the residue thereof he maketh a god hee boweth vnto it and worshippeth praieth vnto it and saith Deliuer me for thou art my god HEe worthily taxeth their sottishnes Experience which is the Mistris of fooles cannot make these fooles wise in heart that manifest experience it selfe cannot lead them to conclude it for a thing vnpossible that a truncke of vvood should become a god He also taxeth their vnthankfulnesse in defrauding God of his honour seeing his power may easily be discerned euen in the growth of themselues For when a man puts wood to diuers vses the bountie of God forthwith presents it selfe before his eies be it in vvarming himselfe by it or in baking bread in the ouen in rosting or heating his meate with it In a word as oft as we warme vs and inioy these benefits by our fires shall wee not be conuinced of inexcusable ingratitude if we therein consider not of Gods goodnesse who hath so prouided as to destitute vs of nothing that is needfull for vs Hereunto appertaines these words Aha I am vvarme for this speech expresseth the ioy of such as being freed from incommodities and wants begin to blesse their owne good estate But can there be a more vnworthie or vnreasonable thing committed then for men in such comfortable maner to haue the vse of Gods blessings that their hearts are therewith filled with gladnes and yet neuer to be thankfull to the author from whom they proceed nay to abuse his great riches to violate his honor No doubt in the meate that is in their kitchins and in other commodities they see that the wood is their seruant and made for their vse why then should they bow before a trunck of wood that shall resemble the shape of a man Is not God robbed of his right by such a course And when they pray to their Images rob they not the Lord of that sacrifice which he principallie requires The very prophane writers haue sometimes derided the follie of these Idolaters which durst after their owne inuention frame a god of a corruptible substance wherof they made no reckoning before Thence came this flout of the Poet Horace Horace who brings in an Idoll speaking thus I vvas the flock of a figge-tree seruing to no purpose vvhilest the Carpenter not knowing vvhether it vvere best to make me a seate to sit vpon chose rather to make me such a god as you now here see mee But such folke notwithstanding could not see the fountaine from whence this impietie sprang because they gaue not themselues to consider of that goodnes and power of the only true God which shines in all his creatures Now when the Prophets dealt thus bitterlie against Idolaters in laying forth their furie and sottishnes no doubt but they complained as if he had offred them great iniurie neither wanted they their tricks but to the vtmost coloured ouer their errors with goodly pretences to wit they confessed that the gods were in heauen as may be seene euen in their owne writings neither would they in expresse termes affirme the stone or wood was a God indeed And this shift also the Papists A shift of the Papists haue foūd out at this day against vs because they would not be condemned of so grosse a blindnes But we haue told you that the Prophet stands not so much here to debate about the simple essence of God who also were no better then an Idoll if nothing but that were giuen vnto him but the question here is touching his proprieties to wit his prescience power prouidence iustice saluation and such like which our Prophet would haue ascribed vnto him fullie and whollie And when Idolaters erect Images and runne vnto them for aid and succor supposing that God heares them also when they speake to their puppets which they set before them tie they not their saluation to the things themselues But this brutishnes proceeds frō the ignorance of the nature of God in that they imagin him to be carnall like themselues who is a pure and spirituall substance and thus they manifest the base opinion they haue conceiued of God whose glorie they reiect and prophane in likening him to corruptible and earthly things for what is more dissonant from his Maiestie then Images Nothing iarres more with Gods Maiestie then Images and yet those that worship them indeuor to inclose God in heauen and to make him stoup to their lusts The Prophet is iustly displeased then with such corruptions and therefore gaules the furious desires of these superstitious ones seeing a man can not thinke of nor vtter a thing more detestable Vers 18. They haue not knowne nor vnderstand for * Or he God hath shut their eyes that they can not see and their hearts that they can not vnderstand HIs conclusion is The conclusion that it were impossible for men indued with common reason to be thus reasonlesse if God had not shut vp both their eies and hearts For had they but a dram of wit in their heads they must of necessitie be drawne to consider how absurd a thing it is to worship a fragment of that wood which themselues had burned and with their owne eies saw it consumed to ashes before them But in as much as they neither know nor vnderstand any thing nor will bee brought to beleeue their owne senses They are become brutish that will not beleeue their owne senses a man may well conclude that they are become beasts for this ignorance wherewith Isaiah reprocheth them is as much as if hee had said They are beasts in the forme of men And howsoeuer euer many among them were otherwise sharpe witted enough yet in this behalfe they were more then sufficiently conuinced of their brutish senslesnesse The reason added in the latter member of the verse is not to lessen their fault but to shew how odious and hatefull their sinne is for men would neuer become so senselesse vnlesse God in his iust iudgement had giuen them vp into a reprobate sense Some supplie God heere others the false Prophets affirming that the people were blinded because they were seduced by their impostures otherwise they had neuer bin plunged into such grosse errors for false doctrines blind the eies False doctrines blinds the eies There are others who take it in another sense and they refer it to Satan But because the first exposition is most vsed in the Scriptures I rather allow of that to wit that God blinded them iustly Vnlesse any had rather referre it to the Idolaters themselues who wittingly are wont to put out the eies of their owne reason and in this sense there must bee a change of the number to wit
it that wil pardon such a carelesnesse as is ioined with the losse of mens soules Men busie themselues tooth and naile for the matters of this naturall life We see how busilie men bestir them when the naturall life is in ieopardie stands it not vs much more in hand then to awaken men out of the slumber of their soules which are in danger of eternall damnation especially if wee may doe it by putting forth our hand in pulling them out Moreouer it is said that he deliuers his soule which by repentance escapes out of Satans nets And in that sense we are said to saue one another when we bring men that haue erred into the right way by our holy admonitions Whence comes it then that Idolaters runne headâ—ong into perdition The cause that plungeth Idolaters iâ—â—o pâ—rdition Because they take the bridle in their teeth and wilfully rush into the same euen as the horse rusheth into the battell Lastly in the end of the verse hee shortly shewes the meane whereby men may recouer themselues out of this danger to wit in considering their owne vvorkes without flattering of themselues Note for he that pleaseth himselfe in his error and inquires not whether he doth well or no such a one shall neuer be able to deliuer his owne soule As for example our Papists will not examine vpon what reason their diuine seruice is grounded but content themselues to couer such a beastlinesse vnder the cloake of simplicitie as if God meant to haue a Church of rude asses or as if hee had not commanded vs to distinguish betweene that seruice hee accepts and that which he reiects or as if hee had not commanded vs diligently to search what his good and acceptable will is lest we should indifferently allow darknesse for light and sower for sweete For these things must bee examined by the touchstone of his written word To the law and to the testimonie Chap. 8. which if we shall doe it shall be easie for vs to escape out of the dangers if not then let vs lay the cause of our ruine vpon our selues Why so Because our meaning is to perish wilfully in regard wee will not suffer our selues to be brought into the right way or will not beare the words of exhortation Vers 21. Remember these O Iakob and Israel for thou art my seruant I haue formed thee thou art my seruant O Israel forget me not Application NOw hee applies that to the peoples vse which he hath so long insisted vpon before touching the lies and superstitions of the Gentiles wherein the ignorant deceiued themselues especially in the matters belonging to Gods worship and seruice Now hee writ not this so much for them of his owne time as for their sakes principally which were to succeede and should afterward remaine captiues in Babylon In which regard they by their long abode among the Idols were in danger to be corrupted declined from the true seruice of God if they had not been restrained by such bridles The Prophet therfore admonisheth them that howsoeuer they should be detained seuenty yeeres in captiuitie yet they should call these exhortations vnto mind thereby to sustaine their hearts in their greatest temptations Thou art my seruant Hee addes this as the reason why they should remember these promises euen to keepe themselues from this common contagion For it had been a thing insupportable for the elect people whom God had inclosed within the limits of his law thereby to separate them from others if they confusedly and indifferently should haue mingled themselues among the pollutions of the Gentiles As if he should say Wonder not you that the Caldeans are so rise in their errors neither follow their example because I haue formed thee to serue mee that is to say I haue reformed and regenerated thee that thou mightest be heire of eternall life Of this creation we haue amply spoken heretofore to wit that it appertaines to the renewing of the inward man Now the Scripture is often wont to vse this argumeÌ„t to wit You are called to holinesse and not to vncleannesse 1. Thes 4.7 Also Phil. 2.15 Walke as children of the light in the midst of a peruerse and froward nation With many the like places Hence wee gather that wee are worthy of many stripes if by our carelesnesse and negligence wee suffer that light of Gods grace wherewith he hath inlightened vs to go out because our fault will be much greater then theirs who haue not tasted of the like fauour I grant the prophane are worthily punished neither shall the excuse of ignorance be able to serue their turnes but those that haue receiued grace and haue abused it shall bee worthy to be the more seuerely chastised Forget me not His meaning is that it is vnpossible for those which were once entred into the good way to turne aside vnlesse it bee by forgetting of God For as long as the remembrance of his Maiestie remaines imprinted in the tables of our hearts neither errors nor impostures shall euer bee able to take place Errors will neuer take place in vs if the remembrance of Gods name bee thorowlie imprinted in vs. Is any reuolted from God then to turne to superstition and impietie Let him impute it to his owne malice What is the cause of apostasie then The forgetfulnesse of God for that by little and little drawes vs out of the right way till at the length we be wholly reuolted But by the remedie heere prescribed he assures them that they shall be out of danger to reuolt namely if they exercise themselues in continuall meditation for if our minds grow once carelesse heerein they gather rust as it were which infects and corrupts all knowledge of God till it be cleane eaten out Vers 22. I haue put away thy transgressions like a cloud and thy sinnes as a mist turne vnto me for I haue redeemed thee A consalatorie promise THe Lord promiseth deliuerance to his people for the truth is that our mindes cannot be raised vp to remember him as wee ought vnlesse we first feele him gracious and fauourable vnto vs. That hee might preserue his people which he had formed for himselfe from reuolting then he addes now a promise of consolation to perswade with them that this their banishment should not indure for euer for God as hee is a most patient and louing Father so mitigates their corrections When God forgiues the sinne he also remits the punishment that hee alwaies forgiues the faults of his children As touching the putting away of their iniquities it properly belonged to the captiues which for their iniquities sake suffered that punishment Hence it followed therefore that God being appeased their deliuerance was at hand for it is an argument taken from the cause to the effect An argument taken from the cause to the effect If the fault be remitted so is the punishment For the Iewes were no sooner reconciled with God
against them I am greatly angrie saith he against the carelesse heathen for I was angrie but a little and they helped forwards the affliction Zach. 1.15 Here then he amplifies their fault in that they spared not the ancient whose age naturallie procures some reuerence Whence we may gather how insupportable their wrath was against those which resisted them Vers 7. And thou saydst I shall be a Lady for euer so that thou didst not set thy minde to these things neither didst thou remember the latter end HEre he taxeth the pride of the Babylonians who promised vnto themselues a perpetuall domination and neuer thought of any falling from their greatnes by any inconuenience that might happen See how the childrē of this world are bewitched with their prosperitie contemning all others in respect of themselues But Isaiah scornes such pride and shewes that there is nothing more abominable in the sight of God To say is taken heere to conclude in a mans selfe of a thing which will better appeare anon For the proud are not wont to vtter such words in publique before euery one but these high conceits are boiling euermore within them although they make no shew thereof outwardly Now this is a follie insupportable that men will so farre forget their owne fragilitie as thus to exempt themselues from the common ranke of others for in so doing they thinke not of what mould themselues bee made of to wit dust and ashes I grant the faithfull may be secure in regard they are prepared with patience to expect and looke for the worst that may befall them because they are couered vnder the wings of Gods protection and yet they are not free from the cōsideration of those euils to which they are subiect The faithfull secure and yet not free from feares in regard that there is no estate permanent in this world The prophane then lift vp their crosts against God as oft as by their fond imaginations they promise to themselues some rest in the midst of the continuall tempests wherewith this world is tossed Now to set forth the Babylonians furie he addes that the length of time made them neuer the more moderate It was no great wonder if vpon hot bloud they plaid the bedlems but to exercise their crueltie from day to day hauing got the conquest and to insult ouer poore captiues without ceasing was a thing vtterly insupportable and more then barbarous But all this flowed from pride as I haue said Psal 55.19 for they thought of no changes they imagined their mountaine stood so strong as there was no remoouing or altering of their firme estate Heere is the second reason then wherefore the Lord brought Babylons Monarchy to the ground Neither didst thou remember the latter end thereof Some thinke there is a change of the person heere but without any good ground For mine owne part I take it he speakes of the end of Ierusalem and this is the most receiued opinion For the Lord often speakes of his Church without mentioning her name by way of excellencie as wee also doe when wee would expresse the vehement affection wee beare to some that wee loue dearely But the wicked are ignorant of the end of the Church Zach. 2.8 neither doe they know wherefore the Lord corrects her they make themselues merry with her mournings because they would gladly behold her vtter subuersion neuer thinking that God cares for her Obiect If any obiect that the Babylonians could not know it Ans yet that could not excuse thē For they could not be ignorant what God it was whom the Israelites worshipped Whilest they thus aduanced themselues then aboue the poore Iewes and handled them so cruellie they therein persecuted God himselfe euen as if of set purpose they had determined to trample both him and the couenant which hee had made with his people vnder their feete Vers 8. Therefore now heare thou that art giuen to pleasures and dwellest carelesse shee saith in her heart I am and none else I shall not sit as a widow neither shall I know the losse of children Babels intollerable pride HEere the Prophet threatens the Babylonians their ruin againe wherein hev seth very fit words to confirme the peoples hearts in good hope lest being amazed at the prosperitie of the Chaldeans they might happily faint and be brought out of heart And yet he speakes not to Babylon as if he meant to forewarne her but it is rather said for the consolation of the faithfull Hee addes that she was drunken in pleasures for howsoeuer prosperitie in it selfe is not to be condemned Prosperitie in it selfe not to bee condemned in regard it is the good gift of God yet wee are not ignorant how the children of this world are wont to abuse it by falling into riot and excesse Moreouer hee now toucheth in a word what it was which she said in her selfe in the former verse to wit a secret perswasion whereby shee concluded that things should come thus and thus to passe For so the proud are wont to doe howsoeuer for modesties sake they dissemble and couer it because they would not that euery one should be priuie thereto I am and there is none but I. What an insupportable insolencie call you this she prefers her selfe aboue all the vvorld First she thinkes she stands by her owne power secondly she makes her selfe beleeue that the rest of the vvorld are not vvorthy to be compared vvith her thirdly she promiseth her selfe a rest vnchangeable For the first none can say truly I am but God only None can say truely I am but God onely to whom it belongs properly to say I am that I am Exod. 3.14 For by this title he distinguisheth himselfe from all creatures Thus then Babylon tooke from God the honour due vnto him when shee imagined that shee stood by her owne power and in aduancing her selfe thus shee bid battell vnto Iehouah Moreouer she wronged the whole world in abasing them thus vnder her feete But these haughtie mindes first indeuour to begin with God that so they may make him their enemie and then they set themselues against men that so they may leaue none exempt either in heauen nor earth against whom they make not warre by their ouerweening The third member which containes the height of her pride consists in that she resolues vpon a state that cannot be moued neuer thinking what little hold worldlings haue of things present for often times the higher men are aduanced the lower is their fall Vers 9. But these two things shall come to thee suddenly on a day the losse of children and widowhood they shall come vpon thee in their perfection for the multitude of thy diuinations and for the great abundance of thine inchanters WHereas Babel thought her selfe exempt frō feare of al dangers the Prophet here denounceth an extreme calamitie to befall her Babels fall She promised her selfe that she should neuer feele losse neither of
conclusion which hee touched in the two former verses namely that the people should in the end bee deliuered by the Lord who will not be found contrary vnto himselfe For if hee hath redeemed their fathers and if hee hath alwaies assisted his Church in former times he will neuer suffer their successors to be ouerwhelmed whom he hath adopted We are diligently to obserue the verb Shall know for the knowledge of the name of God consists first in reiecting all superstitions secondly to know him in his word which is his liuely image and thirdly by his works We must not forge a god after our owne fantasies lusts but so comprehend him as he hath manifested himselfe vnto vs. Thus the Lord concludes then that he will effectually assist and accomplish whatsoeuer hee hath promised that the people may know their expectation is not in vaine and may heereby bee more and more confirmed in the knowledge of his name But we must remember what we haue said heeretofore touching that experimentall knowledge Experimentall knowledge which subscribes to the authoritie of the word Moreouer Gods speaking is to bee referred to his promises and his presence to his actuall power As if he should say Albeit you heare nothing now but the sound of words in which I promise you things almost incredibe yet heereafter you shall see the performance thereof for I purpose really to act that which I haue promised Hence we may gather a generall doctrine namely The promises and the execuâ—ion thereof inseparably knit together that the promises and the execution thereof are knit together with an inseparable bond As oft as Satan then solicites vs to distrust as if God had quite and cleane reiected vs let vs remember this point and let vs trust boldly in the name of our God who neuer promiseth ought in vaine and if it falles out that he performes not the same forthwith yet he will doe it in conuenient time Vers 7. How beautifull vpon the mountaines are the feete of him that declareth and publisheth peace that declareth good tidings and publisheth saluation saying vnto Zion Thy God raigneth THe Prophet confirmes the faithfull againe in the certaintie of Gods word Another confirmatioÌ„ First to giue them certaine assurance of being restored to their first freedome and next that hee might in the meane while sustaine their hearts in good hope during this sore bondage Hee speakes elegantly in the commendation of this message that the faithfull might content themselues in this calamitie with the offer of the hope of their saluation to come For indeed they were to imbrace this consolation propounded vnto them that being fortified therewith they might quietly and patiently expect an happy issue of the promise That the faithfull then might bridle their desires by patience he adornes the vvord of God vviâ—h excellent titles As if hee should say Can you be so vnthankfull as not to content your selues with this inestimable treasure of God word which brings so many commodities with it Will you let loose the raines to yourâ— vnbridled affections Will ye indeed complaine of God For his meaning is to call backe the people from their diffidence who were ouercarried through diuers allurements and would not rest securely vpon the truth of Gods word For this cause hee extolles the excellencie of his doctrine and shewes that the Lord will giue much more by it then wee can aske or thinke Besides it is plaine that hee speakes not heere of euery kind of doctrine but of that onely which is fit to yeeld consolation Hee shewes then that the seete of such as bring glad tidings from Gods mouth are pleasant and desirable Why so Because this consolation serues not onely to asswage our sorrows but brings with it inestimable ioy for he speakes heere of the doctrine of saluation and therefore he saith that by it peace good tidings and saluation is published By the word peace hee vnderstands an happy and prosperous estate but wee haue heeretofore intreated at large touching the signification of this word Saying to Zion c. Hence we gather what the beginning of this doctrine is which Isaiah publisheth and what it is wee ought principally to desire namely that the kingdome of God may be established amongst vs for if he reigne not all things must needes fall to ruine and so by consequence our estate must be miserable As on the contrary the onely way to saluation is when God vouchsafes to take the care of vs and it is also the meanes whereby wee obtaine peace how confused or desperate soeuer things otherwise are Let vs also remember that this message appertaines to Zion that is to say to the church For what haue the prophane and ignorant sort to doe with it The Apostle Saint Paul alleageth this place Rom. 10.15 to prooue that the preaching of the Gospell is of God and not of men and that it is hee who sends the Ministers which bring the glad tidings of saluation Now he vseth this gradation Whosoeuer shall call on the name of the Lord shall bee saued but vve cannot call vpon him vvhom vve know not Faith giues praier entrance For what giues praier entrance but faith by which hauing imbraced God for our father we may familiarly discharge all our cares into his bosome But whereupon is this faith grounded Vpon the doctrine of the Gospell whereby the Lord manifests his loue vnto vs and for this end vseth the labours and ministry of men In conclusion therefore the Apostle addes that none is fit to preach this word vnlesse he be sent of God But it seemes as if Saint Paul wrested these words of the Prophet Obiect to serue his owne turne for hee speakes not heere of Gods sending forth of Ministers but rather how welcome their comming ought to be vnto vs. Ans I answere that the Apostle hath held this resolued principle namely that we must desire none but such as are sent of God But from whom comes this saluation Comes it from men No such matter for a benefit so excellent can come to vs from none but God himselfe He rightly concludes then that this saluation proceeds from God and not from man Vers 8. The voice of thy watchmen shall bee heard they shall lift vp their voice and shout together for they shall see eye to eye when the Lord shall bring againe Zion A continuation of the former confirmation HE continues on his speech shewing that the restauration of the people shall be such as the messenger shall boldly publish it By the lifting vp of the voice he signifies the same that he spake of before touching these words vpon the mountaines for the thing shall not be done in a corner but it shall be so manifest and apparant that all shall be smitten with astonishment Those who speake of things doubtfull mutter them out betweene the teeth and dare not lift vp their voice but this shall be no perplexed or doubtfull
Gods cursing and crossing their affaires are not moued sometimes to enter into their own harts and to say What doest thou Ieremiah in his 18. chap. and 12. verse toucheth this obstinacie but in other words for he shewes that the Iewes were growne so stubborne that they desperately said It is done that is to say We will walke after our owne imaginations we haue concluded it shall be so and we purpose neither to alter nor change our determinations But Isaiah in this place reprooues that senselesnesse wherewith they were so besotted that they could not bee brought to acknowledge their owne follie nor repent so as to turne into the right way againe Thou hast found life Some take life here for foode As if the Prophet had said This thy labour hath been as acceptable to thee as if thou hadst gotten thy liuing in labouring with thine hands Others take life of the hands for delite or great voluptuousnesse and these two expositions come to one reckoning But there is yet a little more difficultie namely whether he speakes here in good earnest or by way of scorne For if there be no figure vsed here then the sense will be thus Thou wert not sorrow because fortune seemed for a time to fauour thee Whilest the affaires of vnbeleeuers succeed well thē they flatter themselues more and more in their infidelitie As the common prouerb is Prosperitie blinds men But this falles out then especiallie when hauing forsaken God they follow their owne waies and deliberations For then they despise the Lord. It may also be read by way of scorne as if he should say Whence is it I pray thee that thou breakest not off thy course nor repentest why doest thou not acknowledge thy follie Is it because thou hast life in thine hands and because all things fall out according to thy desire This reading pleaseth me best though I reiect not the other Truelie it appeares sufficientlie by the histories that this people had small cause to glorie in their good successes For the league which they first made with the Egyptians next with the Assyrians and lastly with the Babylonians was pernicious and deadly vnto them So as they felt by experience how vnaduised they were to call such companions into their rescue The Prophet then had good reason to obiect against them that they had found life by their hand He sets out the sottishnesse of the Iewes therefore in regard they wittinglie plunged themselues into ruine and obstinately pursued their owne perdition whereas at least they ought euen by the example of fooles to haue become wise after they had tasted the whip Vers 11. And whom didst thou reuerence or feare seeing thou hast lied vnto mee and hast not remembred mee neither set thy minde thereon Is it not because I held my peace and that of a long time Therefore thou fearest not me HE inueighs here more sharpely against the Iewes There can be no true feare of God but where hee is worshipped purelie in that they were destitute of all feare of God howsoeuer they bragged of their holinesse and pretended a vaine title of religion For hypocrites not onelie flatter themselues in their superstitions but the common people take them for pettie gods and for this cause they insolentlie aduance themselues both against God and men and set forth themselues with an impudent malepertnesse But our Prophet pronounceth that there can be no true feare of God where he is not purely worshipped nor according to the precise rules of his holy word For let men esteeme the best they can of all their goodlie superstitious deuotions yet all is but meere follie and impietie Thus then hee protests that they haue no feare of God nor no religion at all in them though they gloried neuer so much of their painted sheathe Nay which was worse by their ceremonies they made it manifest as by infallible testimonies that they had no reuerence nor awe of God in them For the Lord testifies by Moses that he would proue whether they loued him from the heart in suffering false Prophets to bring in superstitions and idolatries Deut. 13.3 All such then as runne after such trumperie doe euidently shew that their hearts are void of Gods true feare for if they considered that one day they must yeeld an account thereof before his iudgement seate they would not so presumptuously treade his commandements vnder their feete Where he complaines that they had forgotten him it is to shew that they had not sinned against him through ignorance but of an obstinate maliciousnesse For hauing a containe rule of a godlie life set downe before them they wittingly reuolted from God and brake their faith which they had promised him We are heedefully to obserue how terrible this thunderclap is which is shot from heauen as it were against all hypocrites who scorne all threatnings and couer themselues vnder vaine pretences when hee thus testifies that they haue no sparke of the feare of God in them that they haue forgotten him and are full of lies Jt is not because c I haue thought it fit to insert the particle of rendring the cause here which must be supplied to the end the Prophets meaning may be the more manifest For those that supplie it not vex themselues much to draw out an exposition But we know how vsuall this manner of speech is among the Hebrewes The Prophet blames the Iewes for thus abusing the patience and long suffering of God which notwithstanding should haue mollified their hearts Rom. 2.4 But such is mans malice that he thereby imboldens himselfe in sinning and thinkes he hath good leaue to do whatsoeuer him listeth as long as hee is suffered to escape vnpunished Psalm 50.21 And therefore I expound this member thus Thou fearest not me because I haue held my peace whereas on the contrarie my lenitie should haue broken thine hard heart Hence we gather that the Iewes had no cause to complaine that God dealt too seuerely with them seeing that though hee patiently forbare them a long time yet they became the worse and that by meanes of this impunitie The Lord was vrged therefore of necessitie to take another course with them and to punish their iniquities with the greater rigor Vers 12. I will declare thy righteousnesse and thy workes and they shall not profit thee Thogh God suffer long yet his patience being abused he will be auenged at lēgth THe Prophet shewes that God will suffer no more so long as he hath done in times past but that heereafter he shall be constrained to take another course with them Hee mentions their righteousnesse by way of derision for vnder this word hee vnderstands all the impieties and errors wherewith they were stained and defiled As if he should say I vvill haue your righteousnesse to be seene of all For whilest God holds his peace those that are most vniust filled with all corruptions seeme to be pettie Saints but when God gets vp
the Lord preuent vs for his owne mercie and truths sake Let his rods be neuer so sharp and biting yet can they not draw vs to repentance vnlesse the Lord worke it in vs by his holy Spirit Alas without it wee are in danger to grow the more obstinate and hard hearted Reade Exod. 7.8.9.10.11 and 12. Chapters In this people therefore we may behold the image of mans corrupted nature therein the better to take knowledge of our owne obstinacie and rebellion against God as also what remedies are the meetest to heale our spirituall sicknesses so as being sick nay halfe dead yet wee may recouer health and be brought into the right way and therein remaine Our Prophet shewes herewithall Perseuerance the only worke of God that perseuerance in a good course is the only worke of God whereupon followes a great consolation which yet wee can not haue nor faith neither if repentance be wanting for such as are not at oddes with themselues in regard of their sinnes can neuer conceiue ought but Gods wrath terrors and despaire Wee are carefullie to obserue the order then which Isaiah keepes heere for he doth not rashly adde a consolation to the healing because such as recouer their health do therewithall recouer ioy of heart whereof they were before depriued When he addes and to those that lament him he seemes especiallie to note out the faithfull who were few in number as it appeares by the Prophets complaints who make sharp and bitter inuectiues against the drouzines wherewith this people was whollie possessed He speakes to those then who being guiltie of common offences were constrained to weepe in regard of the griefe which pressed them neere and lamented not only the calamities of the people but also in pitifull sort mourned vnder the sense of Gods wrath whilest others plunged themselues in their voluptuousnes Vers 19. I create the fruit of the lips to be peace peace to them that are farre of and to them that are neere saith the Lord for I will heale him An expâ—sition of the former sentence THis is the explication of the former sentence namely by what meanes the Lord would comfort this people to wit by promising and offering them peace for by the fruit of the lips he signifies that they shall heare such good newes of peace as shall reuiue and reioice their hearts And as I take it he speakes of the publishing of that peace which was committed first to the Prophets then to the Apostles and other Ministers of the Gospell as Saint Paul teacheth 2. Cor. 5.20 Wee are Ambassadors for Christ saith he and doe beseech men to be reconciled vnto God The repetition of the word peace serues not onely for the greater confirmation but it also signifies a continuall progresse of it As if he should say You heare nothing now but terrible threatnings the doctrine of grace and saluation is as good as buried for you are vncapeable of it your obstinacie is such that you must bee thundered against with terrors and menaces but one day I will restore vnto you the doctrine of peace and I will open the lippes of my Prophets which shall puplish the same in your eares To those that are farre off This was added in regard the people who were carried away captiue thought that these things appertained not vnto theÌ„ because they were farre off but such as were left in the Country might happily inioy this fruit for their exile was vnto them as a kind of reiection But the Prophet protests that euen they shal taste of this grace though they be farre remote Lastly the effect is added namely that God would heale the people that is to say would keepe them safe and sound Hence we gather that which I touched but erewhile to wit that whatsoeuer appertaines to the true and perfect felicitie of the Church is the free gift of God It seemes Saint Paul had an eye to this place in Eph. 2.17 where he saith that Christ hath brought peace to those which were neere and to those a farre off Now hee speakes of Iewes and Gentiles for the Iewes were neere because God had made a couenant with them and the Gentiles were farre off in regard they had no part in this couenant Obiect But it seemes our Prophet speakes onely of the Iewes I answere that the Apostle retaines the Prophets true meaning Ans if all be well considered for the Iewes are said to be farre off heere because they seemed to be banished out from the house of the Lord and in this respect their condition was like to that of the Gentiles Seeing then that during the time of their banishment there was no difference betweene them and the Gentiles Saint Paul had iust cause to put them both in one ranke and therefore makes them paires and thus applied that to the Gentiles which our Prophet had said touching the Iewes as in like maner he applies the place of Hosea Chap. 1.10 to the Gentiles Rom. 9.26 Vers 20. But the wicked are like the raging sea that cannot rest whose waters cast vp mire and dirt HAuing spoken of that peace which the faithfull should inioy A denunciation against the wicked he on the contrarie denounceth against the wicked continuall warre and perpetuall troubles and garboiles of conscience wherewith they should be vexed And the rather that the faithfull for their parts might the better prize this excellent benefit of peace as also that the wicked might know that this peace is so promised to Gods children that their condition shall no whit be bettered by it But in regard these doe often vainly and falsly pretend the name of God and glory in it as a cloke to couer their wickednesse withall therefore the Prophet shewes that they shall haue no cause to reioice heerein or to attribute any thing to themselues in regard of this promise because they can haue no part in this peace It should bee little to their good then though God shewed mercy to his people receiued them into fauour or that hee gaue men authoritie to publish peace vnto them This similitude of the sea is elegant and verie fit to expresse the disquietnes of the wicked For the sea troubles it selfe and is tossed with hideous tempests though the windes be calme the vvaues iustle one against another with great violence and breake with a verie terrible noise and so the wicked are vexed with a secret worme which cleaueth fast to their consciences for they are in continuall terrors by reason of the gnawing and stings thereof which is a torment that surmounts all the rest and the most cruell hangman that is to be found in the whole world The furies of hell harrie and pursue the wicked not with burning Torches as the Poets faine but through anguishes of coÌ„science and yâ— tormeÌ„t of their wilfull rebellion for euery one of theÌ„ is affrighted and extremely tortured by his owne iniquitie their wicked cogitations amaze them and cause them
that many returned from Babylon into Iudeah which were not touched with any repentance at all who neuerthelesse had their part in this benefit but the Prophet speakes of that full redemption which is onely proper vnto the elect For howsoeuer the externall fruit of the deliuerance redounded to the hypocrites yet imbraced they not this benefit of God to their saluation The Prophet meant to say then that the punishment of their banishment should haue fruit to the end that the Lord hauing purged his Church from her filthinesse corruptions he might againe gather together her dissipations We must also euer beare in mind that which I haue heeretofore touched in respect of the diminution of this people Thus then our Prophet exhorts the elect to the feare of God that so they might make benefit of the stripes which they receiued Hence let vs gather that we can not be reconciled vnto God by the blood of Iesus Christ No reconciliation without conuersion vnlesse we be first of all thorowly displeased with our selues for displeasing of him Not that our saluation depends vpon our repentance seeing that is grounded vpon the remission of sinnes Conuersion deserues not remission of sinnes But the hatred of euill and the loue of good is so conioined therewith that they can not be separate For those whom the Lord receiues into fauour are in such wise regenerated by the holy Ghost that they abhorre their vices and change their course of life The Papists vtterly ouerthrow the whole doctrine of saluation in mingling and confounding repentance and remission of sinnes together Papists confound repentance and remission of sinnes together neither are they of the ignorant sort only that do this but those also who will be reputed the most ingenious amongst thē They confesse indeed that a man is iustified freely by Christ but they adde it is because we are renued by him And thus they tie one part of their righteousnes to the remission of sinnes and another part to repentance But in this doing our consciences shall neuer be at rest because we are alwaies farre off from being perfectlie regenerated We must therfore distinguish these things without separating or confounding them together They must be distinguished not separated and so hold fast the foundation of our saluation S. Paul alleageth this place to shew that there yet remaines some hope of saluation for the Iewes howsoeuer by their vntamed obstinacie wee might gather that they were vtterly reiected and iudged to eternal death Rom. 11.26 But in regard that God alwaies remembers his couenant and that his gifts and calling are without repentance Rom. 11.29 Saint Paul aptly concludes it to be impossible that some remnant should not at last bee gathered vnto Christ to inioy that saluation which he hath purchased The Iews in the end must be gathered in with the Gentiles that both peoples may make one fold vnder Christ Quest But yet the Prophet speakes heere may some say of the deliuerance from Babylon Ans I grant it notwithstanding we haue said that vnder this hee comprehends the kingdome of Christ and that spirituall deliuerance to which this prophecie belongs Thence the Apostle concludes that Christ could not so be the redeemer of the world that it should not appertaine to some of the Iews out of whom he had elected their fathers and made this promise expresly in fauor of them Rom. 11.1 2. In the end of the verse the ratification of so excellent a sentence is added Vers 21. And I will make this my couenant with them saith the Lord My Spirit that is vpon thee and my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seede nor out of the mouth of the seede of thy seede saith the Lord from hence forth euen for euer BEcause the doctrine before proposed by our Prophet hitherunto was hard to bee beleeued he labours by diuers meanes to confirme the Iewes that without wauering they might assuredly rest vpon this promise of saluation and should so farre foorth honour the Lord as to stay vpon his word This word couenant is diligently to be noted For thereby the Prophet sets forth the greatnes and excellencie of this promise For the promises haue a large extent and may bee compared to stones in the building whereof the couenant is the foundation that sustaines and beares vp the whole burthen Thus then he hath vsed this word couenant that they should not esteeme hereof as of some common matter And hee addes this confirmation to the end that howsoeuer this promise was not by and by accomplished yet they should hope for the same euen aboue hope And it may be here is a close opposition to cause the faithfull with the greater alacritie to aspire to the new couenant which should bee established in the hand of Christ Obiect But that which he addes afterwards seemes to bring but colde comfort with it when he would haue the Church to content her selfe with vvords and the Spirit Ans As though forsooth there were some great happinesse in hanging in suspence touching the accomplishment of Gods promises But howsoeuer the Prophet hereby recommends the excellencie and worth of doctrine yet notwithstanding I am well assured that it is not separated from his effect Now in regard that God thus orders dispenceth his grace that he alwaies exerciseth the patience of the faithfull whilest they liue here below and neuer wholly satisfies their desires this is the cause why he brings them to the vvord As if he should say Thou shalt truely feele that I am liberall and that I will many waies procure thy good but thou oughtest not to wish greater happinesse then to feele my presence by my word Whence wee gather that the greatest treasure the Church hath The richest treasure the church hath consists in this that the Lord hath chosen her for his dwelling place that in the hearts of the faithfull he may make his abode by his Spirit and may conserue the doctrine of the Gospell among them Lastly he foretels that God will neuer forsake his people but will alwaies assist them by his vvord and spirit which two are conioined together Why the Spirit is ioined with the word because without the efficacie of the Spirit the word would profit nothing but would remaine fruitlesse On the other side wee must not separate the one from the other as some fantasticall spirits dreame who in reiecting the vvord pretend the name of the Spirit and are readie to burst with a vaine confidence which they haue conceiued in their fantasticall imaginations for wee must hold that for the spirit of Satan which is separated from the word of God That is to be held for the spirit of Satan that is separated frō the word to which the holy Spirit is euer more annexed Now when he quickens the externall word writing it in our hearts by the finger of
thine euerlasting light and the daies of thy sorrow shall bee ended HEe teacheth that the Churches felicitie shall not be temporarie but eternall The Churches felicitie not temporall but eternall For he separates her from the common condition of men among whom nothing is stable nor permanent Why so Because whatsoeuer is vnder the Sunne be it neuer so well established yet is it subiect to diuers mutations and changes But the state of the Church must not be measured according to the dangers of this present life in regard shee is preserued euen in the midst of greatest stormes As if he should say Iudge not of thy saluation by outward appearances but bee thou sure that God holds that safely in his hand The Lord will bee thy Sunne so as thou shalt haue no more need of the light neither of Sunne nor Moone Feare not any change then or confusion of things for thou shalt inioy a perpetuall and an immoueable light And yet we must not take it as if the Prophet meant heereby to affirme that Gods children should be depriued of the commodities of this present life Though the felicitie of Gods chosen consists in eternall good things yet are â—hey not therefore to be depriued of the vse of temporall things For seeing the Lord hath bestowed them on all men indifferently then hath hee much more ordained them for his seruants for whose sakes euen all things were created of God in regard he hath a speciall care ouer them But the Prophet meant yet to signifie something more excellent which the children of God onely doe inioy namely that heauenly light This the wicked cannot apprehend and therefore they deadly hate it For howsoeuer they haue the light of the Sunne and other like benefits yet cannot their felicitie bee firme nor stable because they are without feeling which hinders them from tasting the principall good thing to wit that God is their Father Our Prophet therefore distinguisheth the condition of the Church and of the faithfull therein from the common estate of men in the world to teach vs not to measure it according to the changes and alterations of inferior things as also to informe vs that in the midst of the most palpable and grosse darknesse God vseth to let the light of his fatherly countenance shine vpon his children to cause them to reioice Though all the elements then should cease to doe their office or should threaten vs with an heauie looke let it suffice vs notwithstanding that God fauours vs. By the name of Sunne and Moone vnder a part hee comprehends the state of the whole world which is often times changed Vers 21. Thy * Or peoples people also shall be all righteous they shall possesse the land for euer the graffe of my planting shall be the worke of mine hands that I may bee glorified THe Prophet shewes heere wherein the true establishment of the Church consists truly when shee is separated from the godlesse and that the faithfull onely haue place in her The Church is then truly established when she is separate froÌ„ the godlesse and that the faithfull alone haue place in her But we know that hypocrites are alwaies mingled amongst the true children of God in the Church We haue also told you that the kingdome of Christ is heere deciphered out not such a one as it shall be in euery particular moment of time but in its perfection Christ at his first comming began to accomplish that which is heere said when he purged his Church in which regard he calles his Gospell a fan because by it the chaffe is separated from the wheat Mat. 3.12 And he continues still euery day to purge it and wil hold on that course euen to the day of haruest In the meane while there must be much refuse mingled amongst the good graine which in that day shall at last bee vtterly purged and clensed out Moreouer heere is a close opposition betweene that prophane and wicked troope who by their filthinesse doe pollute the sanctuarie of the Lord. Further also he seemes to mention the vocation of the Gentiles when in the plurall number he saith that all peoples shall be righteous Where hee addes that they shall inherit the land for euer I doubt not but he had respect vnto Iudea and closely opposed the time of the restauration to that of the captiuitie which was at hand As if he should say Albeit I doe banish my people out of their inheritance yet after seuentie yeeres I will bring them backe againe to possesse it for euer It is also to be noted that he restraines this promise which appertained to all the people of Zion to the righteous For thus there is a kind of correction whereby he shuts out all hypocrites who are wont vainly to vsurp snatch vnto them those titles which onely belong to the true children of God This sentence then agrees with the beginning of the 73. Psalme Yet God is good to Israel euen to the pure in heart For here the Prophet attributes the name of Jsrael which all bragged of to the true seruants of God onely And so in this place we may say as much of the word peoples to wit that little remnant which shall be purged from their vncleannesse This was not wholly accomplished among the Iewes they had the beginnings of it indeed when they were restored home vnto their Country againe that so afterwards by their meanes the possession of the whole world might be giuen vnto Gods children And as he spake heeretofore of the restauration of the Temple which was not perfect in Ierusalem but should bee extended thorow all the quarters of the world so this possession of the land must not bee restrained to Iudea alone seeing it stretcheth it selfe further off in regard all men are called to haue their part therein that so by faith they may bee the children of Abraham and consequently be made heires These phrases of speech then which are much in vse among the Prophets ought to be diligently obserued The phrases of speech vsed by the Prophets ought diligently to be obserued that we may the better attaine to their meaning and not to curtall their sentences nor wrest them to a wrong sense Their exposition then is too far fetched and farre remote from the proprietie of the Prophets language who by the land vnderstand heauen the blessed life For the land of Canaan was giuen to the children of Israel that being separated from the rest of the world as the peculiar flocke of God they might in that place serue him purely And therefore to possesse the land by right of inheritance signifies nothing else but to continue and remaine in the Church of God Where God affirmes that the graffe of his planting shall be the vvorke of his hands it serues to confirme the hope of the faithfull For in mans iudgement it was a thing vnpossible that euer the Church should bud againe for all esteemed
Now as often as the Scripture mentions the spirit of God and saith that it dvvels in vs We must not thinke of the spirit without his efficatie 1. Cor. 3.16 let vs consider of his efficacie and power and not imagine it to be some vaine and idle thing in vs without any effect Wherefore after the Prophet hath spoken of the Spirit of the Lord in the second place he addes the anointing thereunto thereby vnderstanding the vertues which proceed from that spirit To which purpose Paul saith 1. Cor. 12.4 that there are diuers gifts but only one spirit from whence they flow No man ought to take vpon him the office of a Teacher vnlesse he be able to manifest that hee is called thereunto of God This place is diligently to be obserued of vs for no man ought to take vnto himself power or authoritie to teach in the Church of God vnlesse he be able to shew that he is called therunto by the vertue of Gods spirit And so testifies S. Paul in 1. Cor. 12.3 namely that no man can say Iesus is the Lord but by the holy Ghost But may some say wee see that euery one bragges of the spirit For the Pope Obiect the Anabaptists and other heretikes and fanaticall spirits haue alwaies the holy Ghost in their mouthes as if hee were their gouernour How or by what meanes then may wee discerne of him that is sent by God and conducted by his spirit from him that is not By the anointing That is to say Ans if he be endued with gifts answerable to this charge If hee then who is sent of God haue the graces and gifts which his office requires then hath he assuredly the holy Ghost But if hee will take vpon him the office of a teacher and in the meane while is destitute both of knowledge and doctrine let him be held for a seducer To preach The Prophet attributes not vnto himselfe the authoritie of a teacher till hee hath made it manifest that he was sent of God His authoritie is founded vpon his anointing namely in being fitted and furnished by the Lord with sufficient gifts It is our duties to giue him audience then not as to a priuate person but as vnto a publike Minister sent from heauen To the afflicted Others translate To the meeke and the word Anauim signifies both the one and the other But I had rather retaine the first signification in respect the Prophet speakes of the prisoners and of those that are bound And yet as I take it he comprehends both For he speakes of such who being vtterly forsaken and reiected are also miserable in themselues Christ is only promised to such as are humbled and brought low by the sense of their miseries who hauing no conceit of their own worth do willingly containe themselues within the bounds of modesty and humility Hence we gather that our Prophet speakes properly of the Gospell For the law was giuen to bring downe all loftie imaginations and such as are swollen with vaine confidence but the Gospell is ordained for the afflicted that is to say for such as confesse thēselues emptie of all good things that by and through it they may be raised vp and comforted For to what end are the Prophets Apostles and other Ministers anointed but to restore and comfort the heauie hearts by the doctrine of grace To binde vp The Prophet vseth diuers phrases of speech that he might the better expresse one and the same thing In the word to binde vp he expresseth somewhat more then in the former member For he shewes that the preaching of the Gospell is no emptie sound vanishing away in the aire but a medicine that is operatiue which works not vpon those that are stubborne and strong Vpon whom the Gospell works but vpon such as haue broken and contrite hearts It is also the end of the Gospell to set the captiues at libertie We are all prisoners and fettered vntill Christ haue set vs free by his grace Iohn 8.36 But let vs beware that we reiect not the benefit which he offers vs whē he is about to smite off our yrons Generally we may note that the benefits here mentioned are distributed vnto vs by the Gospell but none are capable hereof Who are capable of the Gospell except those who feeling their pouertie doe ardentlie desire the help of Christ according as himselfe saith Math. 11.28 Come vnto me all yee that trauell and be heauie loden and I will refresh you Vers 2. To preach the acceptable yeere of the Lord and the day of vengeance of our God to comfort all that mourne The time when this grace should be manifested HE here expresseth the very time wherein this so excellent grace should be spread abrode that so he might take away all scruples doubts that might come into their heads For all of vs are subiect to sundrie cares and many incumbrances arise vp in our minds which hold them intangled with infinite discourses whereof we tast by dayly experience Now the Prophet affirmes that he is the Herald of the grace which is to be reuealed the time whereof rests whollie in the disposition of the Almightie for as himselfe was to be the redeemer of his Church by his meere fauor so was it in his owne power and that by good right to make choice of the time himselfe wherein to performe the same It may be the Prophet alluded to the yeere of Iubile The yeere of Iubile Leuit. 25.10 Howsoeuer it be he boldly pronounceth that they were patientlie to wait with meeke and quiet spirits vntill it pleased God to stretch forth his hands S. Paul in his Epistle to the Rom. 16.26 and to the Galath 4.4 calles this yeere the fulnes of time We haue also seene heretofore that the Prophet in Chap. 49.8 said Behold the acceptable time behold the day of saluation which sentence S. Paul in 2. Cor. 6.2 applies to his preaching of the Gospell For when the Lord summons vs thereby then is the gate of heauen set open vnto vs that wee should forthwith enter into the possession of Gods graces Wee must not therefore put it off till to morrow but wee must make vse of the time and take the occasion whilest so large mercies are offered vnto vs. But heere seemes to be a repugnancie betweene these two namely Quest the acceptable yeere and the day of vengeance What is the reason why Isaiah hath ioined things so different together Truely Ans because God can not vvorke the deliuerance of his Church but he must therewithal shew himself a iust Iudge in reuenging himself vpon the wicked The acceptable time then is to be referred vnto the elect and the day of vengeance vnto the wicked who neuer cease persecuting of the Church It is needfull therefore that in the deliuerance thereof they should be chastised According to which Paul saith 2. Thess 1.6 that it is a righteous thing with God to render
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
of watchmen of a Citie which the Prophet heere vseth Albeit indeed his meaning was to teach without any figure that the Church shall bee freed from all dangers in regard shee hath God for the protector of her saluation And yet respect must alwaies be had to the nature of Christs kingdome The nature of Christs kingdome here on earth For it is not maintained neither by weapons nor force of men but as it is in it selfe spirituall so is it vpheld by spirituall armour and defences The Lord then will haue his Ministers whose seruice hee will vse for the preseruation of his Church by the sword of the spirit which is the word of God Shee shall be safelie kept then not by mans helpe but by the secret and spirituall power of God And the Prophet in saying You that remember the Lord expoundeth himselfe Now howsoeuer this sentence appertaines to all the faithfull who are commanded as much as in them is to extoll the name of God in all places yet hee alludes especiallie to the Priests who being publike officers were to leade the way vnto others and to bee giuen withall their affections to the setting foorth of Gods praises Pastors must not onely feede but also defend the Lords flocke Besides the Pastors are here admonished of their duties for it is not enough to feede the Lords flocke vnlesse therewithall they defend the same against the assaults of wolues and robbers They must be vigilant then and stand day and night in their watch-tower if they meane to discharge their duties as they ought The Lord forbids them to be silent for he would haue them carefull and diligent in their places In which hee shewes what great care he hath ouer his hurch This text also witnesseth that it is a singular fauour of God when he sends faithfull Pastors amongst vs that are carefull of our saluation For we lie open to infinite dangers and are by and by inuironed with Satans nets if the Lord preserue vs not by his succours We ought therefore euermore to begge of him that hee would furnish vs with meete helpes which he knows to be necessarie for vs. Vers 7. And giue him no rest till hee repaire and vntill he set vp Ierualem the praise of the world To the dutie preaching he addes prayer HItherunto the Prophet hath discoursed touching the office and dutie of teaching But because this would not suffice without prayer were added hee exhorts the Ministers thereto For as I take it the particle him must be referred vnto God We ought therefore to be instant and to importune the Lord continually that he may be pleased to giue good successe vnto our labors which otherwise would become vnfruitfull So then whilest we shall diligently imploy our selues in preaching the word and forciblie resist and withstand the practises of Satan with all our might let vs learne therewithall foorthwith to turne our hearts towards God beseeching him by humble prayer Prayer must goe with preaching that hee would not suffer our labours to be in vaine Euen as in the beginning of the Chapter then hee referred silence vnto doctrine saying That hee vvould not hold his tongue so in this place hee referres it vnto prayers by which we obtaine some fruit from the doctrine Yea the very Angels whet on our diligence by their example to this affection of prayer For one of them as we reade in Zach. 1.12 praies with great feruencie for the restauration of the Church Till hee repaire Hence let vs gather that these are two distinct benefits first in enioying faithfull pastors which watch for the saluation of the Church secondly that the Church is restored and vpheld in her estate by their paines But God who speakes here doth properly attribute the bestowing of these benefits to himselfe as in many other places How shall they preach saith S. Paul vnlesse they bee sent Rom. 10.15 It is Gods peculiar office then to establish good pastors for otherwise no man would euer bee fit to exercise so difficult insupportable a charge 2. Cor. 2.16 Againe hee onelie sets forward the restauration of the Church by their meanes It is Gods peculiar office to establish good Pastors in his Church for their endeuours would proue vtterlie vaine and fruitlesse if the Lord gaue them not good successe Here wee see then that mens externall labours are ioyned to the efficacie of the holie Ghost For albeit the Lord himself alone begins and makes an end yet hee vseth instruments by whom hee serues his turne for the erecting building vp of his Church This admonisheth vs not to be out of hart no though we see nothing but ruines and a wofull scattering But let vs pray that the Lord would bring all confusions into a right order which he for his part hath also promised to doe Where he addes vntill he set vp Jerusalem it is as much to say As to cause the Churches beautie to appeare so as matter of ioy may proceed thence For as long as wee onelie feele Gods seueritie wee become mute and confounded but when he frees vs from trouble therewithall he reuiues vs and opens our mouthes in furnishing vs with matter of praise and thanksgiuing Vers 8. The Lord hath sworne by his right hand and by his strong arme * Or if I giue surelie I will no more giue thy corne to bee meate for thine enemies and surely the sonnes of the strangers shall not drinke thy wine for the which thou hast laboured ISaiah prosecutes the similitudes which hee vsed before The same similitudes prosecuted For in regard Christs kingdome could not otherwise bee described by reason of the shallownesse of our capacities it was requisite it should bee represented before vs vnder such borrowed speeches Euen as heretofore then hee hath promised abundance of all good things Vers 3 4. Vers 6. and secondly a faithfull gard who should carefully watch for the good estate of the elect so in this place hee promiseth peace and tranquillitie which the faithfull should quietly inioy and should neuer be disappointed thereof As if he should say Whatsoeuer thou possessedst heeretofore was exposed to pillage and to the spoile but now all things shall be secured vnto thee and thou shalt be abundantly satisfied vvith thy vvheate and vvith thy vvine In a word thy felicitie shall bee full of tranquillitie But in regard our peruersitie is such that we cannot belieue in God though he makes vs neuer so large and liberall promises therefore Isaiah brings in the Lord binding himselfe vvith an oath Why God bindes his promises with an oath for the Lord stoopes so low vnto vs as to sweare the more to reproue our distrust and obstinacie Now he sweares by himselfe because hee hath no greater to sweare by as the Apostle speakes Heb. 6.16 Now he also mentions the right hand of God that is to say his power because it was fitting for this purpose As if hee should
their trouble because God alwaies supplied them with some remedies for the asswaging of their sorrowes But in my iudgement the learned expositors haue hit the marke in taking the first sense wherein the Prophet testifies that God laid vpon himselfe the whole weight of the peoples burthen to comfort them in their calamities and anguishes Not that he can any way be grieued God no way touched with humane affections but hee attributes to himselfe humane passions by a figure much vsed Afterwards he manifests the effect of this care namely in that he alwaies saued them by his Angell whom hee calles the angell of his face because he was a witnesse of Gods presence and as it were his herald to execute his commandements The seruice of Angels To teach vs that the Angels runne not before they bee sent neither that they intrude themselues into this office of succoring vs by any priuate motion of their owne For the Lord vseth their seruices and manifests his presence to vs by their meanes The Angels can doe nothing of themselues neither doe they yeeld vs any succour further forth then as the Lord sends them to bee the Ministers of our saluation Heb. 1.14 Les vs not stay our thoughts vpon them then seeing their office is only to lead vs directly vnto God If any had rather say that the liuely image of God is here noted out by this Angell who being the conducter and protector of the people did therein openly manifest the face and presence of Gâ—d as in a glasse such a sense will not be amisse And for my part I doubt not but that the office of sauing ought to be attributed vnto Christ Mal. 3.1 who as we know is the great Angell of the couenant vnder whose leading sauegard and protection the Church hath euer hitherunto been vpheld in safetie In his loue he redeemed them The Prophet shewes what the cause is from whence these great benefits proceeded The cause from whence all benefits proceede namely Gods loue and good pleasure As Moses also teacheth Deut. 4.37 and 7.7.8 Whence is it that God hath gathered thy fathers saith hee but because he loued them and did set his heart vpon them And thus he meant to dispossesse them of all opinion that they might conceiue touching any merit for in themselues they were proud and arrogant and insulted more then they had cause Now yee see the reason why he shewes that Gods onelie free bounty was the cause of so many blessings In the next place Jsaiah takes vp the similitude which Moses vsed in his song namelie that God bare his people as an Egle which teacheth her young ones to flie Deut. 32.11 Vnlesse any had rather referre it vnto sheepe as we haue noted in Chap. 40.11 He shall feed his flocke like a shepheard hee shall gather the lambes vvith his arme and carrie them in his bosome c. And yet this similitude of a mother agrees very well for shee not onely beares the child in her wombe but also nurces it vp till it be come to a competent age The sum is that when the people were deliuered it was not the first fauour that they receiued from God but they had tasted so sufficiently thereof in the whole course of their liues that it was to him only to whom they were to ascribe all the benefits which had been bestowed vpon them For this cause the clause God neuer wearie in doing good to his Church alvvaies continually is added for the Lord is neuer wearie in doing good neither contents he himselfe to manifest the tokens of his fauour to one age only for he neuer ceaseth to inrich and adorne his Church with diuers and sundrie gifts Vers 10. But they rebelled and vexed his holy Spirit therefore hee was turned to be their enemie and he fought against him THe Prophet now descends to the second member The preuention of an obiection in which hee shewes that the Lord was turned to be the aduersary of his children because they rebelled and turned back from him as if the people in a word should thus haue obiected God shewed many tokens of his louing kindnesse to our fathers for a long time together wherfore taste we not of the same also Is hee now of another mind No God forbid But wee our selues by our disloyaltie haue been reiected yea we haue thereby repelled and put backe his benefits from vs Ier. 5.25 And yet the Prophet condemnes not onely the men of his age but those also of the ages before For we see that vnder the conduct of Moses himselfe they rebelled and murmured against God Exod. 17.2 Numb 20.3 Hence it came that God who tenderly loued them as it is in vers 7. became their enemie by their owne rebellion Are they punished for their iniquities then let them thanke themselues for it For the Lord is inclined to nothing more then to shew mercie neither is any thing more acceptable vnto him Mich. 7.18 then to pursue vs with his fauours Now he saith by a phrase of speech borrowed from men that wee vexe the holie Ghost by our rebellion to teach vs to haue sinne in the greater detestation because it prouokes the holy one of Israel to anger and indignation And seeing it is one and the same Spirit by which God workes our saluation the Prophet aduertiseth vs that our sins doe estrange vs farre from God by breaking the band of our coniunction Vnto which tends Saint Pauls exhortation Ephes 4.30 Grieue not the holy Spirit of God by vvhom yee are sealed vnto the day of redemption From this text also we are to note that we haue no cause to accuse those by whom wee are molested and persecuted because it is the Lord himselfe who fights against vs and by their hand auengeth himselfe vpon our sinnes Let vs rather accuse our sinnes and condemne them for thereby wee are exposed to all the miseries vnder which we are pressed Vers 11. Then hee remembred the old time of Moses and his people saying Where is hee that brought them vp out of the sea with the shepheard of his sheepe Where is he that put his holy * Or in the midst of whom Spirit within him The fruit of this chastisement THis is the end of the chastisement namely that the people might bee awakened out of their drowzinesse and bee brought to thinke vpon the things they had forgotten before because prosperitie so besots vs that the remembrance of God is vtterly buried These rods therefore serue to recall those thoughts which were abolished in vs to wit where is that God which in times past shewed so many mercies to our fathers For I referre these things to the time past and therefore haue translated from the daies of old for the word age agrees not in this place seeing the Prophet mentions that time wherein Moses gouerned the people of God The true sense therefore is that the Iewes being miserably
still rules and raignes in them it must needes be that strifes and dissensions should also haue their full sway there THE LXVI CHAPTER Vers 1. Thus saith the Lord The heauen is my throne and the earth is my footestoole where is that house that yee will build vnto mee And where is that place of my rest THis sermon is different from the former In the first foure verses he directs his speech to the hypocrites For the Prophet inueighs here vehemētly against the Iewes who being puffed vp with a vaine confidence of their sacrifices and of the Temple were iocund and merrie and vnder this pretence pleased themselues in their sinnes But he shewes that this securitie of theirs was not onely vaine and foolish but execrable and diuellish Why so Because such as indeuour to serue God and to appease him with outward ceremonies doe grosly flout him to his face He therefore reprocheth them that they went about to forge vnto themselues an Idol in stead of God when they fixed him thus to his Temple Afterwards he discourseth of the Churches renuing and of the spreading thereof thorowout the whole world Besides minding to gall such to the quicke as serued God by halues and in hypocrisie hee begins at the description of his nature For in assigning vnto God the heauens for his dwelling place his meaning is to say that his Maiestie fils all things and is present euery where neither can he be shut vp nor circumscribed within any place whatsoeuer so far is it off that they can include him within the Temple The Scriptures often affirme that God is in heauen not that he should be shut vp there but to raise vp our mindes farre aboue the world lest wee should imagin ought of him that were cōtemptible or earthly for the onely aspect of the heauens ought to raise vp our mindes higher and to rauish vs into an admiration And yet he testifies in infinit places that hee is present vvith vs that his power is manifested euery where to the end wee should not thinke it to bee inclosed within the heauens It seemes this was no hard matter to bee beleeued and that all then confessed as much For who among them was ignorant that Gods Maiestie filled both heauen and earth Thus they might obiect Obiect then who goes about to plucke God out of heauen Therefore Isaiah thou art angry and inueighest against vs without cause Neither is it to be doubted but the people insolently reiected this doctrine of the Prophet and were sharply incensed against him a◠if hee had offered them great wrong But the answer Ans was readie namely that whilest they indeuored to pacifie God according to their owne fantasies they did as much as in them lay thereby forge an Idoll quite contrarie to his Maiestie These superstitious ones trusted in their bare naked ceremonies thinking they had quit themselues wondrous well if they had been once at the Temple and offered vp their praiers and sacrifices there The Prophet shewes that we must not measure Gods Maiestie by such an elle as also that whatsoeuer wee offer him without the puritie of the heart is nothing else but vanitie Whatsoeuer is offered to God without the puritie of the heart meere vanitie For seeing by Gods dwelling in the heauens it is euident that he is of a spirituall nature if his seruice bee not answerable thereunto it must needes bee corrupt and wicked Vnder the word house he comprehends all the ceremonies wherein they thought Gods seruice consisted And for as much as they iudged of God and of his seruice according to the outward face of the Temple the Prophet shewes that it was vnworthy the Maiestie of so great a Lord to fix him to a visible and perishable building He disputes not here simply about the essence of God but therewithall of his true worshippe shewing that it is spirituall that so it may be answerable to Gods nature Gods worship must be answerable to Gods nature who is a Spirit Iohn 4.24 For if men did seriously consider what God is then would they not forge vnto themselues so many bastard kindes of religion neither would they measure his infinit greatnesse according to their shallow capacities This common and known sentence therefore hath more weight and efficacie in it then if the Prophet had spoken vnto them of some new matter For thus he shewes that they were so sottish and senslesse that they were ignorant of that which was familiarly knowne to the simplest idiot As also that they rather resembled beasts then men in imagining that God was set or should repose himselfe in the Temple By way of contempt then he askes vvhere is this place For it is not fit that God should dwell vpō earth or be shut vp as within a prison The Temple also was built vpon a little hill which little space was vnable to comprehend Gods glory 1. King 8.27 Obiect That place of my rest And yet the Lord had said of the Temple in Ps 132.8 Behold this is my rest heere will I dwell for I haue a delight therein And in 2. Chron. 6.41 Arise O Lord and enter into thy rest Moreouer wee haue seene before in Chap. 11.10 that Gods rest in the Temple should be glorious In a word the very name of the Temple was honourable Why then doth the Prophet now reiect it I answere Ans that the Temple is called Gods rest because hee there shewed testimonies of his presence For he had chosen this place to be called vpon therein in which also he manifested euident signes of his power might But hee caused it not to bee built that men should therefore beleeue touching his Maiestie whatsoeuer seemed good in their eies but rather that being admonished of Gods presence by the visible ceremonies they might from thence lift vp their hearts into heauen acknowledging the Lord to be greater and more excellent then all the world And yet men being of their owne natures inclined to superstitions the meanes which were giuen the Iewes for their helpe prooued lets and hinderances vnto them by their owne fault So farre were they off then from mounting vp to heauen by them through faith that they kept their mindes groueling heere below and made themselues beleeue that God was bound and tied vnto them for which cause they serued him by halfes yea they toied with him at their pleasure Saint Stephen S. Stephen alleadgeth this place to verie good purpose in Act. 7.48 And the Apostle Paul Saint Paul closly applies it to the sense that we haue touched Act. 17.24 For both of them shew that such grosly deceiue themselues who bring carnall rites vnto God as if his seruice and true religion consisted therein as also those who wickedly deface his glory by setting vp Idols and Images For Saint Stephen directs his speech to the Iewes who being fixed to the shadowes of the Law neglected true godlinesse And Saint Paul speaking to
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
end of our regeneration 43. 7. 21 See new creation All religion out of Christ false and vaine 25. 9 Difference betweene religion and superstition 41. 22 But one remedy left to cure our vices 66. 4 Remedies lawfull not to be neglected 31. 1 Popish distinction betweene the remission of the fault and punishment refuted 19. 22. and 33. 24. and 38. 17. and 43. 25. and 48. 9. and 53. 5 The renouncing of our selues needfull 55. 7 Repentance true what 19. 22. and 30. 22. and 55. 7. and 59. 12 The doctrine of repentance handled 22. 12 The nature of repentance handled 55. 7 What our repentance ought to be 27. 9 Repentance the proper worke of the holy Ghost 1. 25 Repentance the beginning of healing 6. 10. and 19. 21 22 Repentance commended 31. 6. and 33. 15 It is the proper worke of God 1. 16 Late repentance taxed 16. 1. 3 No repenting in God 14. 27. 19. 25. 41. 9. and 59. 20 Repentance of Cain and Esau 26. 11 Repentance must neuer bee seuered from the promise of saluation 55. 7 Fruits of repentance 1. 16. and 27. 9. and 31. 7 and 56. 1 Beginning of repentance 9. 21. and 31. 7 Two parts of repentance 1. 16 The true meanes to attaine repentance ibid. Signes of repentance 22. 12. and 30. 22. and 37. 1. and 45. 14. and 58. 5 Repentance containes in it the change of the whole man 55. 7 When reprehensions haue their vse 7. 13 Reprehensions how necessary 29. 21. and 39. 8 Reprobates tamed by Gods scourges and how 2. 17 How dead whilest they liue ibid. How instruments of Gods glory 43. 21 Inexcusable 10. 6. and 8. 4. and 16. 3. and 26. 10. and 40. 21 God forgets their names 43. 1 Their names not inrolled in the booke of life 4. 3 Difference betweene the elect and reprobate 5. 19 Where God is said to rest 11. 10. and 29. 1. 30 and 37. 10. 26 35. and 45 13. and 66. 1 .4 Rest for the Church 11. 10 Restauration of the Church a singular argument of Gods power 44. 26 The restauration of the Church belongs to God onely 11. 11. and 16. 5. and 28. 16. and 29. 18 23. 31. 7. and 32. 15. and 41. 20. and 42. 16. and 44. 3. and 44. 19 24. and 52. 9. and 56. 8. and 60. 21 The restauration of the Church founded vpon the kingdome of Christ 4. 2 Restauration of the Church a speciall worke of God 25. 3 Resurrection of Christ 52 14. and 53. 8 Resurrection of the wicked shall turne to their ruine 26. 19. 66. 3 Resurrection common both to good and bad 26. 19 To returne into ones heart what it signifies 49. 19 We must looke for no new reuelations 59. 21 Two ordinary meanes of reuelation 1. 1 Whether it be lawfull to reuenge 41. 15 No riches can satisfie a wicked man 65. 13 To rise in the morning what it signifies 5. 11 How God is said to rise 51. 9 Rome once how great and what now 37. 16 Rome a shop of all wickednesse 37. 16 Romans sacrificed men aliue 66. 3 Romanists ridiculous 29. 1 Whether Peter were at Rome ibid. Roman Idoll 60. 14 Ruine of Assyrians foretold 30. 27 28. 33. 1 Ruine of the Babylonians foretold 13. 1. and 47. 9 Of Damascus fortold 17. 1 Of Duma foretold 21. 1 Ruine of Idolaters fearefull 1. 3. 1. and 2. 18. and 65. 12 Ruine of the wicked incomprehensible 30. 33 Why compared to a sacrifice 34. 6 Ruine of the wicked aduanceth Gods glory 63. 3 The horrible and sudden ruine of the wicked described 3. 1. and 5. 16. 10. 17 18 26. 13. 6. and 14. 30. 15. 1 9. 16. 9. 17. 12 14. 18. 5 6. and 19. 1. and 21. 10. and 24. 17. 26 14. and 29. 17. 30. 13 14 27 30. and 31. 9. 33. 4 11 23 24. 34. 4 7. and 37. 38. 40. 24. and 43. 17. and 47. 11. 49. 24. 50. 9. and 51. 23. and 59. 17 19. and 63. 1. and 66. 6 8 24 Ruine of Iudeah foretold 22. 1 Ruine of the Moabites foretold 15 1 Ruine of Palestina foretold 14. 28 Ruine of Syria foretold 17. 1 Of the Idumeans 34. 1 10 11. and 63. 1 S SAbbath put for Gods whole seruice 56. 2 6 The Sabbath of the faithfull perpetuall 58. 13. and 66. 23 Why the Sabbath is carefully commanded 58. 13 Sackcloth and ashes signes of repentance 22. 12 Sackcloth in old time a garment testifying sorrow 20. 2. 58. 5 Whether sackcloth ashes be fitting for our times or no 58. 5 Sacraments must not bee separate from the word 6. 7. and 20. 2 Sacraments serue as ladders to Gods children 37. 15 The end and vse of Sacraments 6. 7. and 20. 3. and 38. 7. and 40. 19 The thing it selfe is giuen in the Sacrament with the signe 6. 7 Sacrifice of the Masse impudently maintained by the Papists 19. 19 Spirituall sacrifices of the faithfull 66. 23 Sacrifices of hypocrites execrable 1. 15 Sacrificing of children 57. 5 Sacrificing of men aliue 66. 3 Three things noted in the sacrifices of the Iewes 60. 6 7 Saduces and their error refuted 30. 32 Saints departed no intercessors 63. 16. vers 17. sect 6. 65. 24 Whether the Saints dead pray for vs 63. 16 Intercession to Saints inuented by Papists 63. 17 How wee ought to esteeme of the communion of Saints 63. 7 How Papists snatch vp words to prooue the intercession of Saints 63. 17 Salmanazar an enemie of the Iewes 9. 1 Saluation must be expected from God onely 63. 5 Saluation of the Church eternall 51. 2 8 Saluation of the faithfull ioined with Gods glory 48. 11. and 64. 12 Saluation of the Church ioined with the ruine of the wicked 59. 18 So the saluation of the faithfull 63. 4 and 66. 7 Why the Medes and Persians are said to be sanctified 13. 3 Sanctuary what 8. 14 Satan minister of Gods vengeance 19. 14 How hee serues to Gods glory in despight of him 2. 19 How he turnes men from their confidence in God 36. 17 How powerfully he workes in the wicked 57. 5 His guiles 26. 20. and 27. 1. 30. 6. and 36. 6 10. 13 15 16 and 37. 2. and 38. 3. and 40. 17. and 41. 12. and 42. 8. 45. 20. 49. 17. His tyranny against the Church 1. 21 His kingdome shall be destroied 27. 1 Satisfaction for sinne must be sought in God onely 33. 24 Popish satisfactions refuted ibid. Whence the doctrine of satisfaction came ibid. Satyres how called by the Frenchmen 13. 21. and 34. 14 To say put for to thinke and resolue 3. 10 To Say To conclude 14. 13. and 47. 7 Scribe put for Clerke of the tributes 33. 18 The holy Scripture speakes after the manner of men 40. 12. 59. 16. 63. 19. 65. 6 How needfull it is to reade the Scriptures 48. 17 Vtilitie of the Scriptures 30.
pierce and gall the hearts as well of small as great for they gloried they were the holie posteritie and how they issued out of Abrahams loines as if Gods adoption had serued for a vaile to couer all their grosse and palpable wickednesses though they were neuer so manifest Nay God meant to lay them open and to publish their wickednesses with sound of trumpet as it were For in accusing them to be such as refused to heare the law of the Lord he therein opens the fountaine whence all presumption flowes to wit the contempt of the word which discouered their impietie in despising euen of God himselfe for they lie who say they will serue God and yet will not be in subiection to his Commandements Isaiah also aggrauates their offence for reiecting the medicine that should haue cured their maladies He that refuseth to submit himselfe vnder the censure of the word taxeth God of tyrannie is bewitched of Satan and hates integritie which medicine was offred them in his wholesome doctrine For this cause he calles them rebellious vntamed or wild as also liers or disloyall in regard that whosoeuer will not submit himselfe to Gods word doth openly turne his back vpon him no lesse then if God plaid the tyrant in exacting some vnreasonable thing at his hand and therewithall doth also shew that hee is bewitched with the illusions of the diuell and giuen vp to the vanity of his own heart so as he hates all integritie Vers 10. Which say vnto the Seers See not and vnto the Prophets Prophecy not vnto vs right things but speake flattering things vnto vs prophecie errors HE how in plainer termes sets forth and shewes as in liuely colours what that obstinacie contempt of the word is whereof hee spake before for the wicked not onely scorne all instruction but doe also furiously resist it yea they wish it were vtterly abolished and buried in euerlasting forgetfulnes This is it which Isaiah meant to say to wit that they did not onely turne their eares eyes and all their senses from holy doctrine but could very well haue found in their hearts that it had been vtterly extinct and abolished for the wicked are euermore pricked forward with such rage that they would haue no mention at all made of that which they cannot abide to heare of For the power and officacie of the word so galles and stings them that they shew themselues to be no better then furious wild beasts in rage and crueltie Faine would they escape but they are compelled in despite of them to heare God speake yea and to tremble before his Maiestie Now it vsually falles out that after this bitternes against the word in the next place they fall to hate the Prophets that haue bin the Ministers of it and not onely that but to lay snares and to vex them with persecutions banishments and oft times with death it selfe By meanes whereof they thinke vtterly to roote out race from off the earth both the doctrine and Doctors also that teach it For men had rather heare dreames and fables then to bee faithfullie taught The Prophet sets not down here the verie words which they spake to wit as if they had openly pronounced them but hee shewes what was in their hearts for hee had not to deale with such fooles as would goe blaze their impieties to the whole world no they were growne to the height of hypocrisie For they made the world beleeue they were such as serued God deuoutly and therefore complained as if the Prophets did them great wrong so to diffame them But Isaiah pluckes off this visard wherewith they couered themselues and lets the world see what they were indeed seeing they would not be brought to giue place to the trueth For whence I pray you proceeded their murmurings against the Prophets but that they neither could nor would hearken to the voice of God The Prophets were called Seers because the Lord reuealed that vnto them which they were afterwards to reueale vnto others for they were as beacons set vpon an hil and as watchmen thence to discouer a farre off tidings either of that good or euil which was by and by to insue But the people could not abide to heare of troubles and therfore they hated the Prophets who by laying their sins close vnto their consciences were therewithall proclaimers of Gods vengeance which was ready to seaze vpon them To this appertaines these words see not prophecie not right things not that they vttered these things indeed as we haue shewed before but because they thought thus in their hearts in which they wished the Prophets would be lesse seuere For it went against the haire as they say to bee so sharply dealt withall Doubtlesse none of them would once shew themselues so impudent as in plaine termes to desire they might be seduced or to say that they would resist the trueth for in outward profession they made the world beleeue they sought to promote the same with all diligence as all our aduersaries the Papists doe at this day but they denied that the sermons of Isaiah or of the other Prophets were the word of the Lord. They were not afraid to tell Ieremiah that he was a lier and not onely that but gaue him threatning words saying Thou shalt not prophecy in the name of the Lord lest thou die by our hands Ier. 11.21 Thus we see the publishing of the truth was to them a thing intollerable Now in turning their eares from it what could they else beleeue but lies See then how they sought to be seduced and deceiued wittingly But hee discouers the fountaine from whence all this sprang when hee saith they desired to be flattered For they would haue been most readie to haue heard and receiued flattering words and could well haue found in their hearts that their eares might haue been tickled in the name of the Lord forsooth What is the reason then why the world is not onely subiect to bee gugled by impostures but also that it earnestly seekes and receiues the same Surely because all men naturally desire nothing more then that they might be suffered to rot in their filthinesse through flatteries But the messengers of God must of necessitie bee sharpe in their reprehensions for all that if they meane to approue themselues vnto God Whence it followes that worldly men cauill foolishly and childishly when they say we could bee content to bee Gods disciples with all our hearts if hee would not deale too seuerelie with vs. Which is all one as if for their sakes they would cause him to alter his nature and to denie himselfe as also Micheas saith that the Iewes cared for no Prophets but such as would prophecie vnto them of wine strong drinke Mich. 2.11 Vers 11. Depart out of the way goe aside out of the path cause the holy one of Israel to cease from vs. THe summe is that when the Prophets are despised God himselfe is there withall
miserie which pressed him but a little before and sets the Caldeans as it were in the place of God to whose honour his body and goods were to be consecrated and dedicated Secondly he notes his pride because hee indeuoured beyond measure to be renowned in regard of his magnificence and riches He was faultie also touching his disordered affection in making such a league as was the destruction of the whole state But the greatest fault of all was his pride which after a sort strippes mens hearts of all feare of God for which cause Augustine rightly breakes out into this exclamation O what and how great is the poison of ambition which cannot be cured but by a counterpoison Augustine The poison of pride not to be cured but by a counterpoison For he had respect vnto that place in the Corinths where the Apostle saith the angell of Satan was sent to buffet him lest he should be exalted aboue measure 2. Cor. 12.7 Hezekias was inuincible whilest all things stood in a desperat case and now he is ouercome by these allurements and is not able to conquer nor resist his owne vaine ambition Let vs consider how dangerous a malladie this is and let vs keepe so much the more diligent watch ouer our false and treacherous hearts Now in regard the Prophet was to pronounce so heauie a sentence he saith first that God enioined him to speake Heare the word of the Lord saith he in the next verse he repeates it againe not that he laies the matter whollie vpon God because he feared ill handling but to the end he might touch the heart of the King to the quick Wherein we may againe note his great boldnes and constancie Isaiah his boldnes and constancie He dreads not the presence of the King he feares not to discouer his disease nor to threaten Gods iudgemeÌ„t against him For although Kings eares were then somewhat nice and delicate yet being assured that God had set him a worke he executes his charge couragiouslie how vnpleasant soeuer his message was The Prophets were indeed the Kings subiects and therefore vnder subiection neither attributed they any thing vnto themselues vnlesse they were to goe on Gods errant But then what high imagination is there which ought not to be brought downe vnder his Maiestie Had he minded to haue retained the fauour of his Prince he would haue bin mute as flatterers are but he had an eie to his calling and indeuors to discharge the same faithfullie Nothing shall be left The maner of this chastisement wherewith the Lord threatens Hezekias is to be obserued for he takes away from his successors those things wherein he gloried so much to the end they might not haue occasion to doe the like See how God punisheth the ambition and pride of men for their name or kingdome which they imagined should last for euer is raced out they are despitefullie intreated and their memorie is cursed In a word he ouerturnes their fond conceits so as they find the cleane contrarie to that which they conceiued in their foolish braine Obiect If it be obiected that it is no reason a whole citie kingdom shuld be destroyed or caried away captiue for one maÌ„s fault seeing the holy Ghost in many places pronounceth that the open and vniuersall obstinacie of the Iewes was the cause why God gaue both Citie and Countrie for a pray to the Caldeans I answere Ans that no absurditie can ensue if God be said to punish the sinne of a particular person and that of a whole nation together God can punish the sinne of a perticular person and that of a whole kingdome together For since his wrath laid the whole Countrie wast all were to acknowledge their offence and euery one in particular was to consider what he had deserued that so none might lay the fault vpon another but euery man might rather condemne himselfe Furthermore seeing the Iewes were culpable alreadie before the iudgement seate of God Hezekias was iustly permitted to fall that the way might be opened for God his wrath to breake forth and to hasten the execution of his vengeance And the like we know fell out in Dauid For it was not by chance that he was moued to number the people but it came to passe by the fault of Israel whom the Lord meant by that meanes iustly to chasten The wrath of the Lord saith the text was kindled against Israel and he moued Dauid against them to number the people 2. Sam. 24.1 So also in this place Hezekias is threatned with a iudgement but the sinne whereby he prouoked the wrath of the Lord to burne was a iust vengeance vpon the whole people for the sinnes committed by them before Vers 7. And of thy sonnes that shall proceed out of thee and which thou shalt beget shall they take away and they shall be Eunuches in the Palace of the king of Babel THis might seeme worse then the former threatning to Hezekias and therefore it is referred to the last place to amplifie the iudgement If any calamitie do befall a countrie Kings and theirs thinke to be exempted from it because they are none of the common sort When the Prophet telles him then that his sonnes shall be caried away captiues we may well say that this seemed a very hard sentence to him indeed Moreouer we may from hence gather how much God detested this confidence which Hezekias reposed in his riches and outward estate whereof also he vanted in the presence of these infidels seeing he takes vengeance of this crime as of a sinne irremissible by so horrible an example because the King had shewed his treasures to these heathens and infidels Vers 8. Then said Hezekiah to Isaiah The word of the Lord is good which thou hast spoken and he said * Or at least let there be Yet there shall be peace and * Or stabilitie truth in my daies FRom this answere of Hezekias we gather that he was not rebellious nor presumptuous seeing he quietlie heard the Prophets reprehension though he was not much moued with it at the first for hearing that the Lord was angrie he condemnes himselfe without any replies and confesseth that he is iustlie punished In whom we haue a paterne of true teachablenes and obedience for when he heard the iudgements of God denounced against him he stood not vpon tearmes with the Prophet but shewed himselfe modest and meeke Wee must hearken to the Lords voice not only when he admonisheâ—h vs but wheÌ„ he pronounceth sentence of condemnation against vs. From the example then of this good King let vs learne to hearken to the Lords voice quietlie not only when he exhorts or admonisheth but also when he condemnes and terrifies vs in giuing iust sentence vpon vs. In saying that the word of the Lord is good he first of all commends his iustice and with patience accepts of that which for the tartnes of it might haue driuen him
to swelling and impatiencie for the very reprobates haue sometimes confessed the fault and yet their stubborne hearts haue neuer bin so tamed but they haue grudged against the reuenging hand of their Iudge To the end that Gods threatnings may haue a sweet relish therefore it is necessarily required that wee conceiue some hope of pardon in the middest of Gods displeasure otherwise our hearts will bee alwaies so stuffed with bitternesse that nothing but gall and wormewood will proceed out of the same But he which in his heart is perswaded that though God corrects yet he ceaseth not still to retaine the louing affection of a father Faith will teach vs that nothing is more profitable for vs then Gods fatherly chastisement such a one will not onely acknowledge God to be iust but will also meekely and patiently beare his temporarie seueritie To be short where the feeling of Gods loue takes place so as this principle be once fixed in our hearts that he is our father it shall not much dismay nor trouble vs to be heaued vp or cast downe according as it pleaseth him for faith will teach vs that there is nothing more profitable then his fatherly chastisement In this sort Dauid in all humilitie answers the Prophet Nathan who sharply rebuked him I haue sinned against the Lord 2. Sam. 12.13 which imports as much as that speech of old Hely It is the Lord let him doe that vvhich is good in his eies 1. Sam. 3.18 For he is silent not because it could aduantage him nothing at all to murmure but because hee willingly submits himselfe to Gods iustice It seemes that Sauls silence tends to the same end when Samuel told him that the kingdome was rent from him 1. Sam. 15.24 But because the punishment onely terrified him he was touched with no compunction of heart at all for his fault It is no wonder then though he be full of garboilings inwardly still albeit hee set a faire countenance of it outwardly because he could not resist accordingly as he would for malefactors that haue fetters on their heeles Simile and mannacles on their hands are wont to intreat those Iudges whom they could find in their hearts to tumble frō their seates and to stampe them vnder their feete But because Dauid and Hezekias are in such wise hūbled vnder the mightie hand of God that they lost not the assurance of pardon they chose rather willingly to beare the blowes wherewith they were smitten then to pull their necks out of the yoke It is also very remarkeable that Hezekias not onely confesseth that this sentence of God is good but that also vvhich Isaiah had spoken for this word thou hath great weight in it in that hee is contented with all reuerence to receiue the word though spoken by a mortall man for hee looked to the chiefe author of it The libertie which Isaiah tooke might haue seemed somewhat too harsh and combersome in the eies of a King but taking him as he was indeede for the seruant of God he suffers himselfe to bee censured of him Which being so their nicenesse is insupportable who can beare no admonitions nor reprehensions at all but in disdaine obiect against the Pastors and Ministers of the word Are you not men as well as wee As if forsooth God were not to be obeied vnlesse he should send an Angell to admonish them or vnlesse himselfe should speake vnto them from heauen Hence also we may learne what to thinke of such fantasticall spirits who seeming to reuerence God doe notwithstanding wilfully reiect the doctrine of the holy Prophets But if they were so readie to obey God then would they giue as much audience to him in the person of his seruants as to himselfe if hee should thunder from heauen I confesse wee must distinguish the true Prophets from the false and the voice of the Pastor from the stranger but we must not reiect all hand ouer head Those that are indeed willing to obey God will giue him as much reuerence whē he speakes by the mouth of one of his seruants as if himselfe should speak vnto them out of a thūder from heauen vnlesse we meane therewithall to reiect God himselfe Yea they must be heard of vs not onely when they exhort and reproue but also when they condemne and threaten vs in the name of God to be punished for our sinnes The particle Ci is taken heere for an exception and therefore I haue translated Yet there shal be peace For Hezekias addes somewhat more therein to the former to wit hee thanks God in that hee hath mitigated the punishment which he had deserued As if he should say The Lord might haue raised vp enemies against mee forthwith that might haue driuen mee out of my Kingdome but now he spares me in deferring the iudgement moderates the punishment which I should of right sustaine This sentence may also be expounded by way of a praier yet let there be peace so as Hezekias should request that the correction might be deferred to another time Notwithstanding it is more probable that he applies that to the cōforting of his sorrowfull heart which the Prophet had said of the daies to come that thereby hee might arme himselfe with patience because a sudden iudgement would haue astonished him much more This exception then agrees well for the tranquillitie of his minde yet God will spare for the terme of my life Notwithstanding if any had rather expound it For there shall bee peace I hinder him not Some take the word truth for the seruice of God and true religion as if in dying hee should render thanks to God that the pure doctrine should remaine vncorrupted but I had rather take it for stabilitie or a quiet state of the Kingdome vnlesse any had rather take it to signifie an assured prosperitie and of long continuance Now Hezekias might seeme cruell in that he vtterly neglected his posterity as one that cared not much what became of things after his death For these are horrible blasphemies which swinish Epicures Horrible blasphemies of swinish Epicures and others of that rout haue in their mouthes at this day When I am dead let the earth bee on a flaming fire Againe When I die let all die with me But Hezekias had a far other meaning for albeit hee desired the prosperitie of such as should suruiue him as much as his owne yet hee could not set light by the signe of Gods mercie who deferred the execution of this iudgement till after his death For he might conceiue hope from thence that his successors should in the end bee partakers of this fauour and mercie Some thinke he reioiced for this delay because wee ought not to care for to morrow considering that the day hath enough with his owne griefe Mat. 6.24 But this sutes not well in this place for Hezekias contemnes not the posteritie but perceiuing that God did fauourably mittigate the chastisement which hee had