mouth God speakes for wee ought to reiect all such as broach their owne inuentions albeit they shrowd themselues neuer so much with the title of Gods name But let vs a little see into the Prophets meaning For hauing shewed that mens consciences alwaies wauer till the Lord haue secured them it teacheth vs to hold this principle that it is God who speakes by his Prophets Acts 28.25 Heb. 1.1 for otherwise our consciences would remaine in doubtings and perplexities still There is also great weight in these words in that he recites the commandement of God for by the authoritie heereof he was hartened on to performe his office And haue kept thee in the shadow of mine hand Though this was said in Chap. 49.2 yet was it no needlesse repetition God will alwaies protect his Ministers For hence wee learne that God will vndoubtedly defend his Ministers at all times that so being vpheld by his succour he may fit them to passe thorow the pikes Now that we may be couered vvith this shadow two things are required First that wee be well assured that we publish nothing to the people but Gods word secondly that we doe this at Gods command for such as rashly intrude themselues may well crake of the title of teachers but to no purpose for they shall turne their backes when it comes to the triall indeed But if we haue the testimonie of a good conscience to witnesse with vs that we are called of God then may we resolue our selues assuredly of Gods aid and protection and that in the end we shall haue the victory The end of the ambassage is added that J may plant the heauens saith he that is to say that I may bring all things into their right order I grant this is diuersly expounded but the most natiue sense as I thinke is that heauen and earth are renewed by the doctrine of saluation because in Christ as Paul speakes all things both in heauen and earth are gathered together in one Eph. 1.10 For in regard that since the fall of the first man The world renued as it were by the the Gospell preached we see nothing heere but such horrible confusions as burthen the very insensible creatures and make them as it were to beare the punishment of our sinne Rom. 8.22 this disorder can no way be repaired but in Christ Seeing then that the whole face of the earth is disfigured by this wofull desolation it is not said without cause that the faithfull teachers doe renue the world euen as if God did cast heauen and earth into a new mould againe by their hand By this let vs take a taste of the grieuousnesse of sinne seeing such an horrible downefall hath succeeded in the nature of things It is said then that the heauens are planted and the earth set vpon her foundations when the Lord establisheth his Church by the ministerie of his word This he doth by the hands of the Ministers whom hee directs by his holy Spirit and defends them against all the furie and plots of their enemies that they may effectuallie accomplish the worke imposed vpon them Lastly he shewes that this ministerie tends to an higher end then to the visible forme of this world which suddenly vanisheth away to wit that hee will raise vp and nourish in the hearts of the faithfull the hope of the blessed life For the true restauration of the Church and of the world consists in this that the elect may be gathered into the vnitie of faith and that they all with one accord may aspire vnto God Verse 15. and in this verse Thou art my people seeing he so louingly allures them by these words I am thy God By this we may see what account God makes of his Church and the saluation thereof in that he not onelie preferres it aboue the whole world but shewes that the stabilitie of the world depends vpon it We are also to obserue what word it is which God will haue preached for in it we haue the rule of a godly life prescribed and besides it testifies vnto vs our adoption wherein especially consists our saluation Vers 17. Awake awake and stand vp O Ierusalem which hast drunke at the Lords hand the cup of his wrath thou hast drunke the dregs of the cup of trembling and wrung them out IN regard the Church was to sustaine and indure many afflictions the Prophet furnisheth her with consolation and meetes with a difficultie that might come betweene namely the enemies tyrannizing ouer the poore Iews when as in the meane while they felt no fruit of these promises His meaning is then that the Church should be restored and shall recouer her full strength though now she be afflicted and tossed vp and downe with diuers tempests And by the word awake then he raiseth her from death and as it were out of her graue As if he should say No ruin can be so wofull nor any desolations so horrible that can let God from effecting of this restauration Such a consolation doubtlesse was of singular vse for when sorrow hath seazed vpon our hearts wee by and by thinke that the promises belong nothing at all vnto vs. It is very needfull then that wee be often put in mind of this and may also haue it euer in our sight namely that it is God who speaks and thus calles not such as are in a florishing estate but those that are brought low yea and dead for these hee can awaken notwithstanding and raise vp by his word for this doctrine of saluation is not ordained for those that are in good plight but for the dead which haue lost all hope Which hast drunke c. The cup of vvrath is taken two waies for sometimes it is said that the Lord giues vs a cuppe of vvrath to drinke when hee smites vs with giddinesse and depriues vs of sense and this wee see often befalles men in their affliction Sometimes also it is taken simply for the bitter and smart blowes wherewith hee corrects his children in wrath in which sense this word ought to be taken in this place as it appeares because the relatiue His is thereunto added Neither doth this crosse that which is said to wit that the Church was amazed and drunke for this happened in regard the Lord chastised her so seuerely Now this is a similitude much vsed in the Scriptures by which the Lord calles his rod wherewith he corrects his children a drinke or potion diuided to euery one Notwithstanding when it speaks of the elect this word cup serues to set forth the measure which God keepes in his iudgements for he fauours his blow though hee chastiseth his people sharpelie See Chap. 27.8 Ier. 30.11 I take the word Taraela for anguish or trembling wherewith men are seazed when they feele themselues oppressed with grieuous afflictions Wee may also say they be drunke in regard they haue swallowed al that was in the cup so as their calamitie and
his free mercie but he did likewise put a forme of praier into their mouthes and a shield of defence vpon the armes of the faithfull wherewith they might repulse all the fierie darts of the diuell Vers 12. Heare mee O Iakob and Israel my called I am I am the first and * Or yet I am the last WE haue told you heeretofore why the Lord speakes of his eternitie Chap 41.4 44.6 God changeth not and therefore we are not consumed as it is in Mal. 3.6 namely to teach vs that he is alwaies like himselfe and that wee should not measure his power by the narrow scantling of our owne ell He heere calles for audience because the onelie thing that deceiues vs and makes vs wander after so many false opinions is that wee haue no eares to heare Where he saith Israel is his called he opposeth it secretly against that reprobation whereof hee spake in the beginning of the Chapter For hee there shewed that the Iewes wrongfully vsurped this title and falsly gloried therein because they shewed not themselues to bee true Israelites in deed But heere he declares that Israel is his owne called Simile as if a father in rebuking his sonne should in anger call him bastard and yet being appeased should afterward terme him his sonne Thus the Lord shewes that the Iewes were growne so degenerate that hee had iust cause to reiect them and yet albeit their vnworthinesse of that great honour he shewed them he still respects his owne calling of them which they could not abolish nor make vnfruitfull by their malice or vnthankfulnesse The particle yet in this place signifies a continuance for the Prophet meanes nothing else but that God is alwaies like himselfe that is to say he repents not nor changeth not his mind as men are wont to doe and therefore he saith that he is the first and the last Now we haue also in these words to note that Isaiah speakes not heere of God his eternall essence but applies this doctrine to our vse signifying that he will be such a one to vs as he hath euer been in times past as also that wee should remember to separate him from Idols lest our mindes being distracted by new inuentions should erre from his true feare Vers 13. Surely mine hand hath laid the foundations of the earth and my right hand hath spanned the heauens when I shall call them they stand vp together As God is vnchangeable so is he almightie THe Prophet shewes heere more plainly what his meaning was in the former vers For hauing said that God is alwaies one and neither changeth his affection nor will towards vs hee now magnifies and extolles his power in regard of his visible workes which wee daily behold And thus the Lord comming forth of his Sanctuarie doth after a sort manifest himselfe familiarly vnto vs in them Whether wee turne the wordes my right hand hath measured or hath sustained the sense will be alwaies alike neither is it needfull that we should stand much about the interpretation of the word Tipak For the word To measure notes out the admirable wisdome of God Note in that hee hath so aptly proportioned all the parts of this faire curtaine of the heauens that it should neither bee higher nor lower from the earth then it is but that they constantly keep the order prescribed them of God so as in this round and ample vastnesse wee can behold nothing deformed or misplaced If any had rather retaine the word To vphold it is also a commendation of Gods singular wisdome and power who beares vp this infinit weight and great masse of the heauens in their continuall motion and yet keepes it from tottering or reeling from one side to another But the last member where hee saith that all things stand vp together when he cals them hath some more difficultie in it For it is either to be referred to the first creation of the world or to the perpetuall gouernement thereof If we refer it to the first creation the present tence of the verb To appeare should be taken for the future tence thus As soone as the Lord commanded them to appeare they forthwith obeied according to that in the 33. Psalme vers 9. He spake the vvord and it was done But if wee accept of this exposition the word together which is added seemes not to sute well with the historie of the creation mentioned by Moses Obiect For the heauens and the earth were not created and adorned in an instant Gen. 1.2 Things were first intermingled and confused then the Lord separated them and placed them in order Ans But the solution is easie for the Prophets meaning is nothing but this that the Lord created all things by his onely will and so formed heauen and earth that they forthwith obeied his commandement And yet for mine owne part I willingly extend this sentence to the perpetuall gouernment of the world As if he should say Heauen and earth obeied Gods voice and yeelded to his absolute power so as these creatures so farre remote one from another Simile willingly consented and agreed together with an incredible harmonie neither more nor lesse then if they were turned about with one wheele And howsoeuer the space bee wondrous great betweene earth and heauen aboue yet the Lords voice was distinctly heard in euery part of them There was no need of messengers then to teach or publish his will but himselfe in an instant executes the same at his pleasure Simile Shall a man finde any Prince that can haue all his seruants by and by about him at his call No Gods power then is infinit it is dispersed far and neere and extends it selfe to all parts of the world as the Scriptures doe manifest Psa 47.1 2. and faith by experience makes vs feele Vers 14. All you assemble your selues and heare which among theÌ„ hath declared these things The Lord hath loued him he will doe his will in Babell and his * Or his worke arme shall be against the Chaldeans God permits the Iâ—wes to bring in their allegations NO doubt but the Lord directs his speech to the Iewes though hee vtters nothing heere which ought not to be knowne of all But because the heathen prophane people had no eares therefore hee summons not them to heare Wee know that the Iewes had this priuiledge aboue other nations that God manifested himselfe to them as it is said in the Psalme God is knowne in Iudah his name is great in Israel Psal 76.1 and 147.19 20. And thus their senslesnesse was the lesse excusable in that they reiected their owne happinesse For whence sprang this lightnesse and inclination to apostasie but from the little or no regard they had of this inestimable treasure of the heauenly doctrine They well deserued then to bee thus sharpely chidden and that he should thus closely tax them for their malicious and manifest conspiracies
different from those of that time But it was requisit that the Prophets should borrow similitudes from things then commonly in vse as we haue often said Vnder the Law they offered brute beasts but the Apostles and other Priests of Christ haue sacrificed reasonable men and haue offered them liuing sacrifices by the preaching of the Gospell Rom. 15 16. Rom. 15.16 The Apostle testifies that hee performed this office by offering vp the Gentiles through the sword of the Gospell that they might be an acceptable oblation vnto God sanctified by the holy Ghost It is no legall Priesthood then nor like to that of the Papists which b◠〈…〉 â—â—â—ching the offering vp of Christ But it is the Gospell by which men are mortified that being renued by the holy spirit they may be offered vp vnto God Besides euery one offers vp himselfe in vowing and dedicating themselues to Gods seruice and in yeelding him sincere obedience which is that reasonable seruice whereof S. Paul speakes in Rom. 12.1 Thus the end of our vocation is here set before vs The end of our vocation namely that all filthinesses being purged away and being dead to our selues we may in the next place learne to loue and follow holinesse Some seeke out allegories vpon these words charets and horses and they thinke the Prophet hath vsed the verb shall bring in regard the Gospel neither constraines nor terrifies men Obiect but rather allures them sweetlie so as they come willingly vnto God and hasten vnto him with ioyfull and glad hearts But I willingly expound this place without such curiositie for in regard this scruple might come in the minds of many How is it possible for strangers so farre remote to come vnto vs Ans He answers that horses charets and litters should not be wanting vnto them For the Lord hath many meanes at hand to furnish his seruants withall and to bring them to his purposed end Furthermore I denie not but the Gospell may be called a chariot in regard it brings vs to the hope of eternall life but yet me thinkes the Prophet meant simplie to say That no impediment should be able to withhold the Lord from gathering in his Church Also that he shall haue meanes readie that not one of the elect which hee was pleased to cal shuld faint in the mid way Vers 21. And I will take of them for Priests and for Leuits saith the Lord. THe Prophet amplifies that which he hath alreadie said touching this extraordinary grace of God He hath already shewed that the Church of God should be gathered out of all nations so as in despite of all impediments and difficulties that might be opposed yet the nations farre off shuld be brought to the holy mountaine Now he passeth on further and teacheth that the Gentiles should be aduanced to a soueraigne degree of honour besides their adoption It was much that they had attained vnto alreadie to wit that prophane people should be receiued in among the holy people but now behold here a thing more admirable to see them exalted into so supreme a degree of dignitie Hence we may perceiue that the Priesthood vnder Christ differs much from that which was vnder the Law For vnder it only one tribe was admitted to offer sacrifices Exod. 28.1 The Gentiles were reiected as vncleane Great difference betweene the Priesthood vnder Christ and that vnder the law neither durst they once enter into the Temple so farre was it off that they might bee permitted to be Priests But now all are indifferently receiued Some expound this place generally That the Gentiles shall be Priests that is to say shall offer themselues to God for so the scriptures in many places calles all by the name of a royall Priesthood Exod. 19.6 1. Pet. 2.9 Reu. 1.6 and 5.10 Yet it seemes hee should especially note out the Ministers and teachers here whom God should chose out from among the Gentiles and ordaine them to execute that noble and excellent office namely to preach the Gospell As for example Luke Timothie and the rest who offered vnto God by the Gospell spirituall sacrifices Vers 22. For as the new heauens and the new earth which I will make shall remaine before mee saith the Lord so shall your seed and your name continue HEere hee promiseth that the Church shal be so restored that it shall indure for euer for many might feare that she would be laid waste the second time Her estate then shall be perpetuall after God shall haue once againe restored her for which cause he mentions two excellent benefits to wit restauration and eternitie When hee speakes of the new heauens and new earth hee hath respect vnto Christs kingdome by whom all things are renued as the Apostle shewes in Heb. 8.8.13 Now this renumeÌ„t hath this end namely that the church might continue alwaies in her happy and florishing estate for that which is old tends to ruine but things which are new made and renued are to last long God had promised that as long as the Sun and Moone should remaine in the heauens The promise recorded in Psal 89.36.37 really confirmed by Christ they should be witnesses of the eternall succession of Dauids posteritie which should neuer faile Psal 89.36 37. But in respect that by the disloyaltie and vnthankfulnessâ— of this people which came betweene there was some interruption the restauration wrought by Christ hath really confirmed this prophesie Jsaiah therfore rightly affirmes that their sonnes and their sonnes sonnes should succeed And as God hath established the world that it should neuer perish so shall the succession of the Church be perpetuall that it shall endure from age to age To what this renument ought chiâ—fly to be referred In a word he explanes that which he had said before touching the renuing of the world lest any man should thinke he referres this to tres beasts or to the course of the starres for it ought rather to be applied to the renument of the inward man The ancient fathers haue missed the marke whilest they imagined that these things appertained precisely to the last iudgement and haue neither weighed the scope of the text nor the Apostles authoritie And yet I denie not but we may extend these things to the last day because we cannot expect the perfect restauration of all things vntill Christ vvho is the life of the vvorld shall appearâ— But we must begin higher namely at this deuerance by which Christ regenerates his that they may bee new creatures as it is in 2. Cor. 7.1 Vers 23. And from moneth to moneth and from Sabbath to Sabbath shall all flesh come to worship before mee saith the Lord. THe Prophet shewes againe what difference there should bee betweene Gods spirituall worshippe such as it should be vnder the kingdome of Christ and the carnall which was vnder the Law Euery moneth in the new Moone they sacrificed then there were Sabbaths and other feasts and solemne daies appointed which
nation and Ierusalem for the chiefe seate of the kingdome for hee separates not the citie from the kingdome but names it by way of excellencie as being the mother citie Euen as if a Prophet at this day should be sent to speake vnto the whole kingdome of France should name the citie of Paris as the chiefe of the kingdome And it was needefull that this should be done first to the end the Citizens of Ierusalem should not exempt themselues as though they were guiltlesse or rather as being dispenced withall from being vnder any checke in respect of the greatnes of their dignitie Secondly that by meanes hereof they might be preuented from sending the Prophet backe to the Commons and countrie people But they are deceiued who would haue Ierusalem to bee named a part because it was situated in the tribe of Benâ—â—min seeing the one halfe thereof which was subiect to the successors of Dauid is comprehended vnder this name of Iudah Vers 2. Heare O heauens and thou earth hearken for the Lord hath said I haue nourished and brought vp children but they haue * Or haue done wickedly against me rebelled against me ISaiah hath here imitated Moses for so it is the custome of all the Prophets to doe neither is it to be doubted but he alludes to that excellent song of Moses Deut. 32.1 in the very entrance whereof he cals heauen and earth to witnesse against the people I graunt that it is a terrible protestation for it is as much as if both of them should turne themselues to the dumbe elements voyde of sense because men had no eares to heare but were become vtterly benummed in all their senses Isaiah then speakes here as of a rare and prodigious thing which were euen enough to smite the very elements with astonishment though otherwise senselesse in themselues For what could be more horrible then to see the Israelites reiect the Lord from whom they had receiued so many benefits Those who by heauen vnderstand the Angels and by earth men doe too much lessen the force of these words and doe also take away that wherein the chiefest weight of the Prophets vehemencie lieth Now all the expositors almost doe finish the clause For the Lord hath spoken here As if the Prophet meant to say Seeing God hath opened his sacred mouth it stands all men in hand attentiuely to receiue his word And thus the sentence in appearance indeed is more full but the circumstance of the place requires another knitting together of the words namely tâ—â—t this word hearken bee referred not generally to what purpose one will but solely and onely to the next complaint And so the sense is thus Heare the complaint which God commenceth against you I haue nourished c. For he recounts such a monstrous thing as he is almost cast into a swound at the sight of it so as he is faine to call in all the insensible creatures contrarie to all order to be witnesses thereof I had rather then take these things in their proper signification because they doe better set forth the Prophets meaning And to the end that no man should wonder why he speakes thus to things without sense or reason experience it selfe not obscurely teacheth vs that the voyce of God is heard euen of the dumbe creatures yea and the very order of nature is nothing else but an obedience which is yeelded vnto him thorowout all the partes of the world to the end his soueraigne authoritie might shine in all places For the elements the heauens and the earth doe their duties and yeeld obedience to the commaundement which is prescribed them and that at the least becke which God maketh to them The earth bringeth foorth her fruits The Sunne the Moone and the Starres doe finish their courses The Sea passeth not beyong the limits which God hath appointed vnto it The heauens also doe turne about to their certaine spaces Finally in all things wee may obserue a wonderfull distinction although all these creatures be destitute of reason and vnderstanding But man who is indued therewith in whose eares and heart the voyce of the Lord so often sounds as if he were wholly senselesse mooueth not neither boweth he his necke to submit himselfe to the obedience of his God The dumbe and insensible creatures then shall beare witnes against such obstinate and rebellious persons to the end they may one day feele that this obtestation was not vsed in vaine I haue nourished Word for word it is I haue made them great But because he speaketh of children wee cannot turne it better then that I haue nourished or brought vp For the Latines in stead of nourishing say to bring vp children Yet hee by and by addes other benefits wherewithall hee had wonderfullie inriched them as if he should say I haue not onely performed the office of a good father in nourishing and sustaining you in this life but I haue also taken paines to exalt you to honour and dignitie For there was no kind of fauour or mercie which the Lord withheld from theÌ„ euen as if he meant wholly to emptie himselfe As hereafter in the fifth chapter he reprocheth them saying What could I haue done any more to my vineyard that I haue not done vnto it Why the Lord might very well haue said as much to all nations seeing hee nourished and bestowed many blessings vpon them but the Israelites were his speciall chosen people whom he had adopted before the rest of the world to himselfe and intreated them as his most deere children embracing and cherishing them with a speciall care euen as in his very bosome In a word he adorned and beautified them with all manner of good things Now to applie this to our time let vs consider whether our condition bee not like or rather much better than that of the Iewes in auncient times The adoption of God obliged them to the puritie of his seruice our bond or obligation is double namely because he hath not onely redeemed vs by the blood of Christ but because he who hath once vouchsafed to deliuer vs doth still call vs also to himselfe by the preaching of the Gospell and therein prefers vs farre before all those whom he hath yet left blinded in their ignorance If we acknowledge not these things of how much greater punishment shall we be worthie for by how much the more the grace of God hath been abundantly powred forth vpon vs of so much the more ingratitude shall we be conuinced before him But thâ—y â—aue râ—belled S. Iâ—â—ome translates it They haue despised me But it appeares sufficiently by other places that the Hebrew word Pashâ—ng expresseth yet somewhat more namely that they reuolted Gâ—d testifies then that he could not hold them vnder his obedience no not by all the benefits hee could bestow vpon them But that they turned away more and more estranged themselues no otherwise then the sonne who by leauing his fathers house shewes that hee is
may render it in another sense Let vs beare thy name For when the woman comes into the family of the husband shee takes his name and loseth her own 1. Cor. 11.3 in as much as the husband is her head and therefore her vaile is a signe of her subiection As Abimelech said to Sara Abraham thy husband shall be the couering of thine head Genes 20.16 But if the woman marrie not she remaineth couered vnder the name of her family Now it sufficiently appeares by the 48. chapter of Genesis that this is the true sense of this manner of speech where Iacob blessing his nephewes saith Let my name and the name of my fathers Abraham and Isaac bee called vpon them that is to say Let them be of our stocke partakers of the couenant neuer shut out thereof as it came to passe in Esau and Ismael Gen. 25.23 21.10 Cato and Martia The prophane authors also speake after this manner Martia desiring to returne againe to Cato as it is in the second booke of Lucanus saith Giue me only the bare title of mariage let it bee lawfull to write vpon my Tombe Martia wife of Cato Now they say Take away our reproch because it seemes that they beare some reproch when they find no husbands not onely in that it seemeth they are despised as vnworthy but because it was a singular blessing of God among the ancient people to haue posteritie and therefore the Prophet saith they shall not onely haue neede with care to bethinke them how to auoid this reproch but shall vse all possible perswasions to attaine thereunto Lastly he signifies that the destruction shall bee such that almost all husbands shall die Vers 2. And in that day shall the bud of the Lord be beautifull and glorious and the fruit of the earth shall bee * Or in excellencie and renowme excellent and pleasant for them that are escaped of Israel THis consolation is added in very good season in regard that the faithfull might haue bene vtterly discomforted with the newes of such an horrible waste and might doubt in themselues how the couenant of God could stand fast in this so great a ruine of the people For there is great differēce betweene these two things that the people shall be as the sand of the sea for multitude and yet notwithstanding that they shall be so rooted out by an horrible ruine that there shall be no dignitie nor glorie at all remaining in those that shall escape no not so much as a glimpse of any name Isaiah therefore according to his custome as also the rest of the Prophets preuents the mischiefe in due time and moderates the terror by adding this consolation to the end that the faithfull should assure themselues that notwithstanding all these things the Church shall be saued and that by this meanes they should fortifie their hearts in good hope Euen as then in the second Chapter he disputed touching the restoring of mount Zion so now also he promiseth that a new Church shall spring vp euen as a bud or sprig shooteth vp in the field which was vndressed before They do commonly expound this place of Christ and so much the rather is this opinion receiued as it seemeth to haue some colour by the sentence of Zachary Zach. 6.12 Behold a man whose name is Branch Which is also further confirmed in that our Prophet speakes not barely of this branch but with addition of honorable as if it had been the meaning of the Prophet to speake of the Diuinitie of Christ And after when the Prophet addes the fruit of the earth they referre that to his humane nature But when we shall consider all things aduisedly I doubt not but he taketh the bud of the Lord and the fruit of the earth for an abundance of most ample and vnwonted grace which abundance shall recreate the affamished for he speakes euen as if the earth after a waste should be so barren and dry that it should neuer promise any bud to come out of it thereby to cause the grace of God to be the more longed for in so sudden a fruitfulnes as if seared and barren fields should bring forth grasse beyond all hope This maner of speech also is much vsed in the scriptures to wit that the gifts of God shall bud out of the earth as the Psalmist saith Truth shall bud out of the earth and righteousnes shall looke downe from heauen Psal 85.12 Also hereafter in the 45. Chap. The earth shall open and saluation shal fructifie It appeares by the course of the text that this is the true meaning of the place for Isaiah addes in the words following that the deliuerance of Israel to wit this handfull yet remaining which the Lord will saue from this destruction shall be the glorie and beautie of this bud Also the word Pheliath which they commonly turne Deliuerance is collectiue in this place as in many others But yet there may be a double exposition either that those which shall be deliuered shal be a fruit of glorie and a bud of honour or that the graces of God shall bud amongst them The first exposition likes me best because it seemes the Prophet addes the explication in the verse following when he sayth That those which shall remayne shall be called holy Questionlesse the Prophets meaning is to say that the glorie of God shall appeare clearely when a new Church shall be borne as if hee should create a people of nothing Those who draw and restraine this place vnto the person of Christ make themselues a scorne to the Iewes as if for want of testimonies of scripture they should pull in places by the eares to serue their turne For there are other places of scripture by which wee may more clearely prooue that Christ is true God and man so as it is no neede to coyne proofes thereof from hence But yet I confesse that the kingdome of Christ is heere spoken of vpon which the restauration of the Church is grounded Neuerthelesse let vs obserue that this consolation is not sent to all indifferently but onely to the remnant which should be drawne out of death as it were by wonderfull meanes Againe lest the consolation might seeme to bring but cold comfort if it had ben only sayd that a small number should be deliuered he speakes of an exceeding glorie and excellent brightnes to the end the faithfull might assure themselues that they should receiue no hurt by this their deminishing because the Church of God takes not her dignitie frō the multitude but from puritie which is when God shall gloriously and excellently beautifie his faithfull ones with the gifts of his Spirit Whence we ought to gather a most profitable doctrine namely that howsoeuer the faithfull be small in number and that they be like brands taken out of the fire yet notwithstanding that God will be glorified in the midst of them and will no lesse shew a proofe
heretofore and therewithall I answere that it ought to seeme no new thing that the Prophet should be cast as it were into a swound and so astonished with this strange vision that he should vtterly forget he was a Prophet for there was no part in him which was not abashed at the presence of God and therefore as one amazed he willingly ran into some hole or rather thinking himself but a dead man he thought verily he should haue giuen vp the ghost And it is very necessarie that the children of God should be thus touched when God letteth them perceiue the signes of his presence to the end they may be humbled and confounded in themselues Adde also that God meant thus to feare the rebellious people in the person of his seruant and therefore it is no maruell if he excuse himselfe being so astonished with feare as also in regard that he had not before felt the weight of his charge as now he did after the maiestie of God had thus euidentlie appeared vnto him But why was not this vision giuen him in the beginning I answere Quest Ans it was necessarie in regard of the time to confirme him more and more in the execution of his office An example whereof we may see in the Apostles for in the beginning they were sent with commandement not to passe the bounds of Iudea but after Christ rose againe Mat. 10.5 Iohn 20.22 Act. 2.3 he establisheth them anew in a solemne maner He breatheth on them and tels them that they should receiue the holy Ghost and contents not himselfe therewith but sending downe the holy Ghost from heauen vpon them in firie toongs he put an extraordinarie power vpon them So according to the diuers mutations which happened in times and kingdomes it was necessarie that Isaiah should be confirmed and approued againe by a new vision as well that he might be encouraged to constancie and might with the more cheerefulnes follow his vocation in time to come as also that his ministrie might be authorised among the Iewes by the authoritie of God This reason to me seemes sufficient why he had not this vision at the beginning but had it rather sometime after he began to teach Now that this booke takes not his beginning here it sufficientlie appeares by that we haue seene in the former preface which is much more cleare and proper then this And because all passage might be stopped by the desperate obstinacie of this people it was necessarie he should begin his speech with this vehemencie here set downe as also because it is very likely that he had exercised the function of teaching a long time vnder king Vzzias who was dead as I thinke before this prophesie was published Lastly the Prophet by these words signifies that God appeared vnto him after he had alreadie begun to execute his office Some by Death vnderstand the Leprosie wherewith this king was smitten 2. King 15.5 which was indeed a ciuill death because the king was constrained to forsake the companie of men and to leaue the gouernment of the kingdome but I had rather take death in his proper signification Thus I thinke then to wit that Isaiah prophesied the former things frō the time of Vzziah at that time when he was strucken with Leprosie and that Isaiah had this vision after his death at that time when Iothan should succeed him For we know how the change of kings do bring diuers sturres and hurly burlies so as it is no wonder if Isaiah were confirmed againe in his calling Also the prophesie it selfe which followes will declare sufficientlie that he had preached sometime before he had seene the Lord. For the blinding of the people is heere spoken of whereof the Prophet had such experience that their stubburnnes might haue caused him to haue giuen ouer that which he had begun seeing he lost all his labour The Lord then confirmes him by this vision to the end all discouragemēts being set apart he should manfullie continue to do his dutie and goe on with that which he had begun by the commandement of the Lord. Obiect I saw the Lord. Some aske how Isaiah could see the Lord who is a spirit and therefore can not be seene with corporall eyes and also because the vnderstandings of men are not able to mount vp to his infinit greatnes how it can be that he should comprehend him vnder a visible forme Ans But we must note that as oft as God shewed himselfe to the fathers he neuer appeared vnto them in his whole essence but as men were able to comprehend him according to their capacitie For it is not inconuenient albeit men creepe heere as it were vpon the earth or at the least are very low beneath the heauens that God should descend downe vnto them so as the beames of his glorie should appeare vnto them as in a glasse Such a forme then was represented before Isaiah whereby he tasted and saw the incomprehensible maiestie of God as farre as his weakenes could beare And therefore he attributes a seate a garment and a bodily sight vnto him Whence wee may gather a very profitable doctrine to wit that as oft as God shewes any signe of his presence we are to know for certaine that he is present by vs for he deceiues not in giuing vaine representations as men wickedly disfigure him by their foolish inuentions Because this representation then was a true testimonie of God his presence Isaiah rightly affirmes that he saw him As when it is sayd that Iohn saw the holy Ghost in the likenes of a Doue Matth. 3.1.6 the name of the spirit is transferred to the signe because he should not doubt but it was the holy Ghost which rested vpō Christ Obiect It is demanded in the second place who this Lord should be S. Iohn in the twelfth of his Gospel teacheth and that truly Ans that it was Christ because God neuer shewed himselfe to the fathers but in his eternall Word and only Sonne And yet some notwithstanding do restraine this amisse to the person of Christ in my iudgement seeing the Prophet giues him indefinitly the name of God The name Adonai which seemes best to appertaine to Christ fauours their opinion nothing at all for it is often attributed vnto God simply and without relation Mention is made of God in this place then without determining of either end yet notwithstanding one may properly say that Isaiah saw the glory of Christ Col. 1.15 because he was the image of the inuisible God from euerlasting Sitting vpon a seate He could not haue better described the maiestie of God in regard of the circumstance of the place then vnder the person of a Iudge to the end his maiestie might the better awaken the Iewes and we shall see hereafter the horrible iudgement which the Lord pronounceth from his seate But to the end we thinke not the Prophet should inuent how he could paint out God we must note
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
is great difference betweene the chastisements which the faithfull indure Great differeÌ„ce between the chastisements of the elect and those wherewith the reprobate are visited Note and those wherewith the reprobates are visited For the faithfull bethinke theÌ„selues forthwith of their election whereby they take heart of grace but the vnbeleeuers see nothing but thick darknes bottomles gulfes and fearefull confusion on all sides As soone then as the Lord corrects vs let vs by and by call to mind this difference to the end we may confirme our hearts in the hope of an happie issue When he speakes of their returne into their owne land he therein sets before them a signe of grace and reconciliation for the land of Canaan was a pledge of adoption to the children of Abraham The land of Canaan a pledge of adoption to Abrahams posteritie And the stranger shall ioyne himself with them He prophesieth of the calling of the Gentiles as if he should haue said The Lord will not only put them into the possession of the land of Canaan but will also inrich them with a great increase A prophesie touching the calling of the Gentiles for he will ioyne the Gentiles with them that of two peoples there may be made but one only bodie This benefit then is not to be referred to a few daies but appertaines to the whole Church which God promiseth to set at rest in a sure place For the Prophet speakes not only of the Church of that time but of that also which should be before and vnder the kingdome of Christ otherwise this addition should be improper Vers 2. And the people shall receiue them and bring them to their owne place and the house of Israel shall possesse them in the land of the Lord for seruants and handmaides and they shall take them prisoners whose captiues they were and haue rule ouer their oppressors HE shewes that the strangers shall willinglie accompanie the Iewes and that in such sort that they shall not refuse to become their seruants We haue seene the proofe of this when the people came out of Babylon Ezra 1.6 but this was onely a small taste of those things which were done by Iesus Christ to whom all this must be referred For the Lord in deed inclined the hearts of the nations which hated his people deadly to be louing to them whom he meant to restore to their countrie and libertie by their meanes but so farre was it off that many nations helped the Iewes after their returne from Babylon that contrariwise the neighbours through enuie conspired one with another to molest them Ezra 4.4 For they were not only bent against them to driue them out of the land of Canaan but also to roote them from off the earth These things then were accomplished vnder the kingdome of Christ to whom all power is giueÌ„ not only in earth but in heauen also Math. 28.18 who by his Gospell hath vnited the Gentiles with the Iewes which before were strangers Ephes 2.14 to the end they might not only help the Iewes to take possession of their inheritance but also to bring them vnder so as to beare the yoke quietlie and willinglie And hereunto appertaines that which he addes of seruants and handmaides Exod. 4.22 for seeing the Iewes are the first borne in the house of God we which are ioined vnto them seeme to haue bin assembled as it were vnder their hand because they were before vs The Iewes might hold the honor of the first born still in the house of God if their owne ingratitude depriued them not of it and obteined the first place before all other nations which honor they might hold euen at this day if by their owne frowardnes and ingratitude they depriued not themselues of such a dignitie and yet their vnthankfulnes did not let the Lord to effect that which he here promiseth For the Apostles who were Iewes subdued strange nations by the word of God yea euen those which in times past held them prisoners and to whom they paid tribute to wit the Assyrians Chaldeans Persians and at last the Romane Empire so as all the Gentiles might iustlie be called their heritage although they would not reigne ouer them The Apostles meant not to reigne by their conquest but to win men to God but winne them to God that so together they might acknowledge one Lord and Prince This then ought to be referred to the yoke gouerment of Christ whereunto the Iewes subdued the Gentiles and not to a worldlie kingdome and rule as the Iewes falslie imagin Vers 3. And in that day shall the Lord giue thee rest from thy sorrow and from thy feare and froÌ„ the sore bondage wherein thou didst serue 4. Then shalt thou take vp this prouerb against the king of Babel and say How hath the oppressor ceased and the gold-thirstie Babel rested HEe addes a confirmation to the former promises God will prâ—uâ— the stedfastnes of our faith in pâ—omising vs saluâ—tion and in the meane while withholding from vs all hope of obtaining the same and thus God vseth to prouide for our weakenesse because it is very hard for vs to giue credit to his word but especially then when things are troubled And yet the Lord will this way proue the stedfastnesse of our faith when hee ceaseth not to promise vs saluation and yet all hope thereof shall be quite and cleane cut off from vs. He confirmes this with many words that so casting off all doubt wee should not cease to rest our selues vpon his gracious free promises how desperate so euer things seeme to be And herewithall also he exhorts the Iewes to acknowledge and neuer to forget so excellent and memorable a worke of God Now of set purpose hee makes expresse mention of the yoke and bondage thereby to teach the Iewes that the Lord would take away all these impediments when it pleased him and that nothing should let him to deliuer his people as soone as he saw occasion We are in these times to â—pply this doctâ—inâ— to our vses Let vs apply this doctrine to our vse now euen in this miserabâ—e seruitude and vile bondage of Antichrist vnder whom poore Christians are holden For albeit they be inuironed and inclosed on al sides in his nets and snares yet haue they God for their deliuerer who will easilie ouercome all manner of difficulties and impediments And this may also bee referâ—ed to all vexations miseries and troubles Moreouer by the word prouerbe or parable for amongst the Hebrewes it signifies graue sentences high worthy of note he shewes that this destruction of Babylon shall be so great that men shall make a prouerbe of it which they are wont to do in great and wonderfull things This word how is an interrogation proceeding from a taunting manner of astonishment for it was incredible that Babylon furnished with such abundance of riches and strength could be ouerthrowne and fall into the
happinesse vnto vs Rom. 8.28 Now Isaiah shewes that this shall not come to passe by meanes of men but by the grace of God which is the onely builder of this throne Wherefore to him onely must we attribute this mercie and acknowledge that it is of his free goodnesse that he hath established this sacred throne in the middest of vs. Now the Prophet confirmes it very well in saying that the cause must be sought no where else but in the meere mercie of God This is a grounded trueth for God was not mooued thereto by the worthinesse of any merits alas they were of no value to set vp that throne againe which was fallen downe by the sinne and iniquitie of the people but seeing those whom he had adopted had vndone themselues he meant to shew a token of his infinite bountie in their restauration Shall sit vpon it in stedfastnesse There is almost no one word here which hath not his weight so as this verse is worthy to be continually remembred I grant indeede there is an allusion heere in the word Tabernacle 1. Sam. 16.11.12 2. Sam. 7.2 as some doe expound it to wit that he was as a common person before he was called to sit in the royall throne For the Prophet meant to decipher out a liuely image of the Church which is farre vnlike the thrones of kings and princes neither shines it with gold siluer or precious stones as they doe Now howsoeuer he proposed the spirituall kingdome of Christ vnder a base and abiect resemblance yet he therewithall admonisheth that it shall beâ— prepared and set vp among men in the earth For if it had been onely said that the throne of Christ should be set vp it might haue been demaunded whether his seate should be set vp in heauen or in earth But when he saith in the Tabernacle of Dauid he shewes that he reignes not onely among Angels but among men also lest wee should imagine he were not to be found vnlesse we ascend vp into heauen The wicked laugh at this taking all that we say of the kingdome of Iesus Christ but for a fable as if it were a fancie forged in our owne braine For they must behold that wee tell them of with their eyes Vnlesse the wicked see yâ— with their eies which is told them they will beleeue nothing also it must agree to their senses as for vs we ought in no wise to conceiue any thing carnally of him but to content our selues with his power and vertue In stedfastnesse The word Emeth signifies all stedfastnesse whatsoeuer and trueth Here the Prophet meanes that the kingdome of Christ shall be firme and stable as Daniel also hath witnessed Dan. 2.44 and 7.14 Likewise the Euangelist Luke Of his kingdome saith he shall be none end Luke 1.33 Wherein it differs from the common condition of other kingdomes Christs Kingdome differs from the common condition of other Kingdoms which often fall and tumble downe by their owne weight be it that the foundations of them bee riches and other great commodities alas their stedfastnesse differs very little from vanishing shadowes But howsoeuer the kingdome of Christ seeme to totter now and then yet Isaiah tels vs that it shall stand for euer Christs Kingdome may now and then seeme to totter but it shall euer stand stedfast because God vpholds it because God vpholds it with his hand We must therefore arme our selues with these testimonies against the temptations which shal happen when Christs kingdome is assailed with many and mighty enemies so as a man would imagine it would fall to ruine forthwith Let the world deuise what it can then yea let hell it selfe cast forth flashes of flaming fire yet must we sticke fast to this promise Who shall iudge I take the word â—â—ophet for Gouernour as if he should say there shall be one that shall gouerne we often see a magnificent throne and yet no man fits on it and it will ordinarilie fall out that kings shall be either idols or beasts who haue neither iudgment wisedome nor any discretion in them But heere he saith that he which shall sit in this throne wil performe the office of a good gouernour which is added to the end we may know that Christ will be our protector in deed for the iudgement which is attributed to him is nothing else but the safe custodie vnder which he hath receiued vs and which none can wring from him neither will he let the wicked remaine vnpunished when they haue offred vs violence if so be that with a meeke and quiet spirit we will put our selues vnder his protection By the word hasten the Prophet sheweth that Christ will take vengeance quicklie and speedilie of our afflictions We must set Christs speedines in comming to our rescue against our impatiencie which we ought to oppose to our impatieÌ„cie because it seemes to vs that he is too slow in succoring vs. But when we shall be so ouerswayed by our passions let vs thinke surely this comes to passe because we giue not place to his prouidence Although then that he tarrie according to the sense of the flesh Although Christ seeme to tarrie long in our sense yet he knows what time is fittest to help vs. yet doth he alwaies moderate his iudgements after a most excellent order according as he knowes the seasons best for vs. For this cause then let vs quietlie wait his good pleasure Vers 6. We haue heard of the pride of Moab he is very proud euen his pride and his arrogancie and his * Or insolencie indignation but his lies * Or shal not be approued or shall not take effect shall not be so THe Prophet addes this sentence by way of preueÌ„tion For that which he had promised touching the restauration of the royall throne seemed incredible neither could they perswade themselues that the Moabites could be destroyed seeing they florished at that time with abundance of riches as also in strength and power of men who for this cause being puffed vp with prosperitie became exceeding proud Adde also that their malapertnes wherewith they insulted ouer the poore Iewes was vnto them like a sore and hard engin to breake and bruise their hearts The Prophet that he might preuent this temptation tels them that the brags of the Moabites are well enough knowne but yet their pride shall not hinder the Lord from punishing of them because there is neither force riches nor multitude that is able to resist him Isaiah then speakes as of a thing commonlie knowne to wit that the Moabites were become so extreame proude that they feared nothing it being in deed the vsuall fashion of those that abound in wealth and power to insult malapertlie ouer God and men But how great soeuer their arrogancie is the Lord will easily pull it downe His insolencie The word Eurah for the most part signifies indignation but the circumstance of this place seemes to require
translated Secret signifies also whatsoeuer is within the bodie And thus it is an exclamation to wit my inward parts or my bowels paine me neither is it any absurditie to supplie a verb in a passionate and vehement speech When the Lord plants his Church it seemes to florish and to be out of all perill but when her owne bowels that is to say her children trouble her then is she the most grieued hypocrits aduance thēselues which toucheth her neerer then all the malice of those that are without To this appertaines these complaints Alas Alas for that doubtlesse was the Prophets meaning to the end the faithfull might not thinke their felicitie consisted in the things of this life but might rather know that they were to susteine continuall combates yea euen then when they imagined nothing could hinder them from inioying most sweet peace and tranquillitie His meaning is then to expresse an extreame passion of sorrow wherwith the Church should be inwardlie touched that is to say euen in her bowels and so much the more cause had she to lament because she could not auoid it A true saying For as one saith The Church can not flee from her home enemies neither can she rid her selfe of them This is the cause why the Prophet wants words to expresse his miserie When he speakes in the next place of the disloyall it is a sufficient confirmation of this exposition We haue too much experience and shall feele more and more euery day how great and wofull this calamitie is Whence came Poperie and all the filthie puddle but from this inward plague It is an impostume bred in the bowels of the Church The bane of the Church bred within her owne bowels which at length hath broken forth and annoyed vs with the corruption and stinch of it Whence is it also that in these beginnings of the Church which is but now in the swadling clouts as it were we see the true doctrine corrupted the discipline Discipline adulterated not only by the common people but by them also which from their good example ought to be guides vnto others Is it not because the Church hath alwaies been subiect to this euill Vers 17. Feare and the pit and the snare are vpon thee ô Inhabitant of the earth 18. And he that fleeth from the noyse of the feare shall fall into the pit and he that commeth vp out of the pit shall be taken in the snare for the windowes from an high are open and the foundations of the earth do shake THe Prophet heere expostulates with the people because of their sinnes See verse 14.15.16 Before he said that not one but many nations farre remote should haue cause to sing now hee comes to doctrine for I thinke this should be seuered from the former because Isaiah threatens the wicked againe to the end they might know that in the greatest felicitie of the Church they should continue to be accursed For such are wont falsly to challenge vnto themselues the promises of God when as they appertaine nothing at all vnto them this is the cause why the Prophets are wont to mingle threatnings with consolations It may be for ought we know that the Prophet made this sermon apart vpon some other occasion For neither did the Prophets themselues nor other learned men for them distinguish the Chapters we haue diuers times seene sundrie sentēces ioined together which should be separate many separated which should be ioined What was the cause thereof but ignorance Be it as you will the Prophet directs his speech againe to the wicked and threatens them with an horrible iudgement Now this description of feare pit and snare is set before them to worke vpon their affections for had he in one word told them that destruction was at hand they would haue bin little moued with it But the doubt is whether he speakes to the Iewes only or no for mine owne part I meane not to contend much about it and yet it is most likely vnto me that it appertaines also to other nations yea euen to the whole earth See vers 1.4 whereof he had prophesied before By the earth wee vnderstand those regions which were knowne to the Iewes as we touched in another place Verse 1. The sense then is The sense of this place Thou shalt be pressed with so many miseries that thou shalt not know which way to turne thee as also it is written in Amos He which flies for feare of the Lion shall meete a Beare Amos 5.19 And if he go into his house when he leanes against the wall a serpent shall bite him And in the 15. Chapter of this booke Isaiah told vs that Lions should be sent against those Moabites that escaped the warre For God hath a store-house of infinite plagues wherewith to punish the wicked God hath a store-house of infinite plagues wherewith to punish the wicked It is as much therefore as if the Prophet had said Be it knowne vnto you that you can no way winde your selues out of Gods hands for he hath mo wayes then one to auenge himselfe vpon you for your iniquities and hath skill enough to snare them that thinke by subtletie to steale away in the darke from him He that scapes the sword shall be vexed with famine and if he die not of that he shall be pressed with some other euen as if nets were euery where spread to catch you The reason which is added in the latter end of the 18. verse confirmes this exposition to wit that they can no way preuent Gods vengeance Why so for all things are at his beck from the highest heauens to the lowest depths of the earth Some are of opinion that the Prophet alludes to the deluge but as I thinke the very meaning is that Gods wrath shall be reuealed both from aboue and below as if he should say The Lord will arme heauen and earth on his side to execute his wrath vpon the sonnes of men that which way soeuer they turne their eyes they may see nothing but ruine and destruction Vers 19. The earth is vtterlie broken downe the earth is cleane dissolued the earth is moued exceedinglie 20. The earth shall reele to and fro like a drunken man and shall be remoued as a tent and the iniquitie thereof shall be heauie vpon it so that it shall fall and rise no more HE amplifies these punishments by diuers phrases of speech Now in the 20 verse he will shew the cause of this calamitie to wit that men haue pulled it vpon their owne heads by their sinnes in all the rest of the words he shewes that the mischiefe is desperate and incurable We haue said before that the Prophet vtters one and the same thing in diuers manners of speech to the end hee might awaken and wound the hearts of the people which naturally were too secure For there is a carelesnesse in our flesh which begets a contempt
principall fruit of our reconciliation with God stands in the inioying of faithfull Teachers yet because the common people had suffered much want Isaiah fitting his speech according to their weaknes giues theÌ„ therin a taste as it were of Gods fatherly goodnes in mentioning great plenty of all things By the words bread and water hee signifies an extreme pouerty and want of outward things and therefore hee addes aduersitie and affliction Now in stead of this penurie he promiseth to send them fruitfull increases which he expresseth vnder the word Raine For hee takes the cause for the effect as if he should say The earth shall be exceeding fruitfull in which phrase of speech the Prophet also had respect to the situation of that Country which waited for no other meanes to make it fruitfull but the raine which fell from heauen for it was not watered by the ouerflowing of riuers or fountaines See Deus 11.10 but onely with raines Isaiah therefore shewes that the Lord will send abundance of those fruits which otherwise he could haue diminished or taken away by barrennesse In any wise therefore let vs learne to comfort our soules with these and the like promises when wee shall in anie sort feele the hand of our God heauie vpon vs. Vers 21. And thine eares shall heare a voyce behind thee saying This is the way walke yee in it when thou turnest thee to the right hand and when thou turnest thee to the left THe fruitfulnesse of the land whereof hee spake before ought to bee esteemed a good blessing of Good But behold here the chiefest cause of ioy and gladnesse to wit when God vouchsafes vnto vs the wholesome sincere milke of the word for our soules For there is no famin of bread that ought so much to affect vs with feare and perplexitie as the famin of Gods blessed word The famin of Gods word a famin of all famins And indeed looke how much more precious the soule is then the body so much the more ought we to feare that famin aboue all other famin as also another Prophet telles vs Amos 8.11 Our Prophet then promiseth vnto the Iewes a benefit But the inioyiâ—g of it a benefit of all benefits False Prophets would be taken for the onely Doctors of the Church aâ—oue all benefits the greatest What is that They shall now bee fed with the word of God which had been exceeding scarce amongst them before The false Prophets I deny not will boast that they also haue the word yea with greater boldnesse many times then the faithfull Teachers themselues They forsooth will be taken and held for good guides euen whilest they lead men into error and at last plunge them with themselues into euerlasting perdition But the word which shewes vs the direct way comes of God alone True doctrin it selfe shall auaile vs nothing at all vnlesse God giue vs eares to heare it And yet if he did not therewithall promise to giue eares to heare it the word of it selfe shoud little auaile vs for so he should indeed speake but to deafe eares neither should we perceiue ought but a confused sound When he saith therefore that hee will be behind vs as a guide wee may thereby perceiue that God will not suffer his word to be spoken to vs in vaine but will so worke inwardly vpon our judgements and affections that they shall bee bowed to a true and willing obedience For all of vs naturally are vnteachable so that we stand in need to bee wholly reformed by the worke of the Spirit And therefore the word shall heare is of great weight in this place Now he compares God to a schoolemaster who sets his schollers before him that hee may the better teach them and keepe them in order wherein vndoubtedly hee shewes the great affection and exceeding care which he hath ouer vs in that he contents not himselfe to goe before vs but also to watch vs at euerie turne with his gracious eye God not onely vouchsafes to teach vs but to watch and attend vs with a gracious eye whither soeuer we goe Moreouer the Prophet shewes that those which follow God shal neuer goe out of their way For by the verbe exhortatiue walke yee in it hee addes some reliefe to helpe our perseuerance lest some difficultie or other might slake our course as it often falles out Obiect But that which he addes of the right hand and the left may seeme absurd in regard that when Moses shewed the people the way in which they should walke hee therewithall forbad them to turne either to the right hand or the left Deut. 5.32 17.20 For that way is straight and no man ought to seeke out any by-waies What might be the meaning of our Prophet then Ans What is meant by the right hand and the left in this place I answere hee mentions the right hand and the left in this place in another sense then Moses doth For it is taken here for all sorts of counsels which wee ought to aduise of which are diuers in regard of the diuersitie of occasions that we meete withall and according as euerie one meetes with sundry difficulties and agreeable to his affaires and occasions he is to take aduice and deliberation Thus hee calles right hand and left all the actions of life whatsoeuer to the end that in all our enterprises wee might haue the Lord for our guide and that we might put nothing in execution till wee haue called vpon his name whether we turne to the right hand or to the left Hence we gather an exceeding comfort and consolation to wit that the Lord will be with vs in our enterprises and will direct our way before vs whither soeuer wee turne prouided that wee willingly stray not out of that path which he hath laid before vs. Vers 22. And yee shall pollute the couering of the images of siluer and the rich ornaments of thine images of gold and cast them away as a menstruous cloth and thou shalt say vnto it get thee hence HEnce it appeares that this direction which God will giue vnto his Saints shall not be in vaine for hauing abandoned their false worship they shall giue themselues to the true And the Prophet plainly mentions their externall profession of pietie when they shall make it appeare vnto all that they haue renounced idols and all idolatry For seeing images are instruments of idolatrie and superstition Images instruments of idola ry Such as be truely conuerted vnto God must of necessitie abhor and detest idols Faithfull Princes oght to imiâ—ate Iehues example in polluting prophaning idols and idolatrie therefore those who are truly conuerted vnto God must needs abhorre and detest them yea and as much as in them is prophane and pollute them as we read Iehu did who prophaned the Altars of Baal and made a sakes of his Temple 2. King 10.27 Fatihfull Princes and Magistrates ought to follow his example
and such as haue done the like if they will giue any true testimonie of their sound conuersion I grant repentance hath his seat in the heart and hath God for a witnesse of it but wee can discerne it no way but by the fruits And here vnder one kind Isaiah comprehends all For in generall hee toucheth one note of true repentance to wit when men make it appeare that they count all things coÌ„trary vnto Gods true worship abominable When he saith that the idols are prophaned That cannot be esteemed holy which is set vp to dishonour God withall his meaning is not that euer they were holy For how can that be esteemed holy which is erected to Gods dishonour which also pollutes men with the filthinesse of it But in regard that men being besotted with a false opinion attribute some holinesse vnto them therefore he saith they are polluted and that they ought to bee reiected and cast away as filthy things of no worth Also in calling them images of gold and siluer he therein shewes that the faithfull cease not to abhor idolatry what losse or disaduantage so euer come vnto them thereby For many are loth to abandon idolles because they thinke thereby they shall lose gold siluer or some such like thing and therefore had rather retaine them then to sustaine the least incommoditie Couetousnes so holds hampers them that they thinke it safer wittingly to offend God and to defile themselus with such abominations then to lose the paring of this or that trifle But we ought â—o prefer Gods pure worship and seruice Gods pure worshippe must bee deerer to vs â—hen the most pretious thing the world can afford vs. before the most pretious things in the world Let vs despise gold let vs cast pearles froÌ„ vs abhor whatsoeuer is deere vnto vs rather theÌ„ to suffer our selues to bee polluted with such vile trash In a word there is not the thing to be named for price excellencie which we ought not to esteeme base vile when wee are to ouerturne the Kingdome of Satan and to set vp the Kingdome of our Lord Iesus Christ Note which consists in his pure worship How wee manifest that the loue of the truth is truely setled in our hearts For thus shall wee indeed make it manifest to all the world whether the loue of true religion hath takeÌ„ any place in our hearts yea or no namely when hauing indeed shewed our detestation against our owne peruerse ignorance we be also prouoked to put far away from vs all pollutions and defilings Vers 23. Then shall hee giue raine vnto thy seede when thou shalt sow thy ground and bread of the increase of the earth and it shal be fat and as oyle in that day shall thy cattell bee fed in large pastures 24. The oxen also and the young asses that till the ground shall eate cleane prouender which is winnowed with the shouell and with the fan AGaine he shewes by the effects how desirable a thing it is to be conuerted vnto God seeing this is the fruit of true repentance that God will receiue into his fauour the repentant and will so blesse them that nothing shall be wanting nay rather they shall be satisfied to the full with all sorts of blessings For as miseries and calamities proceed from the wrath of God Our sinnes the matter that sets Gods wrath on fire which we set on fire by our sinnes so when he is at one againe with vs all things fall out well wee are inriched euery way as wee may plainly see in the Law Deut. 28. Leuit. 26. He spake before of the raine which should make the earth fruitfull but because he obserued no order in beginning with earthlie and temporall benefits therefore he now ads to that doctrine which concerned the spirituall life those things which appertaine to the vse of our naturall and corruptible life For albeit godlines hath the promise both of this life and of that which is to come 1. Tim. 4.8 Mat. 6.33 yet in the first place it first aspires to the kingdome of God Our prosperous succâ—sses in all things depend whollie vpon Gods blessing Hence let vs learne that men do but lose their labour in tilling the earth vnlesse the Lord send his raine from heauen It is he that must water the labours of our hands and adde increase thereto or otherwise we shall but tire and vexe our selues in vaine From his blessing only must our raine come and to it must wee ascribe the abundance of the fruites of the earth which from time to time we receiue Let vs further note that nothing shall be wanting vnto vs Nothing shall be waÌ„ting to the conuerted but we shal reape the fruite of our labors in most ample maner if we conuert vnto God Let vs also know that our sinnes make vs often suffer want because we by our owne rebellion repell and beate back Gods blessing Let vs no more then attribute the cause of famin and the barrennes to any thing else but to our owne vnthankfulnes The earth would neuer be wanting to vs in bringâ—ng forth her fâ—uits but that we close vp her womb by our misbehauiours For the multitudes of people can not be so great but the earth will be able to nourish and feed them but we shut vp her womb by our misdemeanours which without them would be opened to giue vs all fruits in abundance so as we should liue both peaceablie and happilie That which he addes of the Cattell serues much to set forth the goodnes of God for he sheds forth the same vpon the very brute beasts How much more thinke we wiâ—l he do it vpon men whom he hath created after his owne image Now we neede not maruaile that beasts ordeined for the vse of man do indure famin as well as their masters When God is angrie with men the poore dumb creatures fare the worse but being reconciled with man they all fare the better by it Deut. 28.11 and that on the contrarie they fare well when God is fauorable to men being reconciled vnto them which the Prophet repeates and likewise confirmes in the words following in promising that oxen and asses shall eate cleane prouender For this sentence is taken out of the Law and the Prophets vsuallie do so that in the euill plight death of Cattell we might behold Gods wrath and froÌ„ the sight thereof might be stirred vp so much the more earnestlie and speedilie to be at one with him that our houses might be filled with his liberalitie Vers 25. And vpon euery high mountaine and vpon euery high hill shall there be riuers and streames of waters in the day of the great slaughter wheÌ„ the towres shall fall WHen the Prophets describe the kingdome of Christ they are wont to borrow similitudes from things appertaining to the life of man The prophets in describing Christes kingdome are wont to borrow
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
and deliuered them to the slaughter BY nations he meanes those enemies which bordered vpon the Iewes who were inuironed with many Countries for they had as many enemies almost as borderers Now albeit there were other causes of this malice to wit enuie yet because they were of a contrarie religion that did wonderfully inflame their rage against them in regard they thereby condemned their superstitions which caused the Lord the rather to promise his helpe as a Iudge to reuenge their quarrell He addes vpon all their armies because the Iewes were but an handfull of people being compared with other nations Although these nations then boasted because of their great armies and despised the small number of the Iewes yet the Prophet affirmes that God can easily consume their multitudes bring them all to nought rather then he will hazard the losse of his little flocke whereof he is the shepheard And albeit hee speakes of things to come The Prophets vse the present tence when they speake of things to come to shew the certaintie of their prophecies yet vseth he the present tence because he might set the thing before the eyes of the poore Iewes which were almost ouerwhelmed with afflictions For as I haue touched before he foretels not these things in respect of the Idumeans who would receiue no instruction but in respect of the Iewes whom he meant to comfort because they were miserably vexed by their enemies Vers 3. And their slaine shall bee cast out and their stinke shall come vp out of their bodies and the mountaines shall be melted with their blood BY this circumstance hee shewes that the destruction shall be great for if but a few persons be slaine they burie them But when so many are slaine that those which be left aliue are not able to burie them they care not much to leaue them vnburied so as the stinke of the carkases as yee know ascends and corrupts the ayre Thus it appeares that God is strong enough to roote out infinit armies It may be also the Prophet meant to set forth this iudgement of God at large because besides the killing of the nations there would be shame and disgrace brought vpon them in regard their dead were depriued of the right and honour of buriall Afterwards he amplifies the horrour of the discomfiture in saying that their blood shall flow from the mountaines as if they were dissolued or molten as when breaches of great riuers doe violently descend and carry earth and all before them And thus he againe shewes that no meanes shall be left them to escape because the slaughter shall bee no lesse in the mountaines then in the plaine where the battell is pitched Vers 4. And all the host of heauen shall bee dissolued and the heauens shall bee folden like a booke and all their hostes shall fall as the leafe falleth from the vine and as it falleth from the figgetree ISaiah vseth here an excessiue manner of speech as others of the Prophets likewise often doe to set forth the terror of Gods iudgement and deepely to wound dull and dead hearts For otherwise his speech would haue been of no force neither would it much haue profited the carelesse and secure person He addes then that the very starres themselues shall bee darkened in this waste as if they were constrained to fall the better to manifest the wailing which should be there For when the heauens are clowdie and gloomie it seemes the cloudes wrap and fold themselues vp one in another the Sunne and stars begin to grow wan and weake and the whole frame of the heauens shake as if they were readie to fall Now he shewes the like shall happen at this time because euery thing shall shew signes of sorrowe and lamentation But this must be referred to the apprehension of men for the heauens mooue not out of their place but when the Lord manifests some tokens of his displeasure wee are as much terrified therewith as if the heauens were ready to fall vpon our heads and to burie vs vnder them Not that such things befall the heauens but he speakes as it were to brasen faces whom hee was faine thus to awake that they might not take him as if hee told them a tale of Robbin Hood as they say no you shall bee so smitten with feare saith he that you shall imagin the very heauens are readie to fall about your eares This is the iust reward of a drouzie conscience The reward of a benummed conscience to wit that wicked persons which cannot bee touched with any feare of God shall be afraid of their owne shadow and shall as much tremble at the falling of a leafe as if the Sunne and starres fell from heauen And thus he also notes a wofull change which shall trouble and mingle all things together Vers 5. For my sword shall be drunken in the heauens behold it shall come downe vpon Edom euen vpon the people of my * Or discomfiture in iudgement curse to iudgement HE saith that the sword of the Lord is drunke with blood as when one hath made a great slaughter swords are bathed in blood And that the speach might haue the more force My sword he brings in the Lord himselfe vttering of it Note But why saith he it is in heauen For God calles not men vp thither to punish them but executes his iudgemēts here below in earth and that by the hands of men But the Prophet respects that secret counsell of God by which he deliberates and ordaines all things before the execution therof he vnderstands it not then of the act it selfe but commends the efficacie of his owne prophesie in regard that by the immutable counsell of God this slaughter should certainely fall out Also he meant to informe the faithfull hereby that God examins the doings of the wicked in heauen howsoeuer they giue themselues to all iollitie on earth and go on in their bad courses vnpunished Lastly that the sword wherewith they should be slaine was alreadie bathed in blood in God his account euen when he is only determined to punish them which he will assuredlie performe notwithstanding all their prosperitie Gen. 18.20 Sodome burnt alreadie in Gods account whilest she gaue her selfe to drunkennes dissolutions and execrable villanies as much may likewise be said of all other wretched people which lie fettered in Satans chaines to be slaine by the sword of the Lord of hosts euen then when they wallow themselues most in their voluptuousnes Let vs not therefore stand gazing vpon the prosperitie of the wicked whilest they inioy more then their hearts can wish neither let vs linger after the same for albeit no man molest them yet are they not far off from ruin Why so poore soules God is against them But our Prophet names the Idumeans here who were enemies to Gods people notwithstanding they were of affinitie with them and bare the stamp of the same religion for they were
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
see the execution thereof which is then performed when God sets those things in order againe which before were cut of frame and confused and when hee shewes himselfe the Iudge For then wee proue by experience that he hath indeed had respect vnto the welfare of his people Thus Hezekias askes Lord couldest thou not heare the blasphemies of Rabshekeh to reuenge the same or art thou not able to shew that the glory of thy name is deere and precious vnto thee When he calles the Lord Isaiahs God his meaning is not as if hee were peculiarly serued by one man onely neither doth he hereby cut off himselfe from the number of the faithfull but because praiers flow from doctrines this holy King speakes honourably of the Prophets ministerie and testfies that he is the true seruant of God Sometimes this relation extends it selfe further for all the faithfull doe iointly call vpon God who holds them all in the number of his people How God is said to be the God of Isaiah and Paul But he is called Isaiahs and Pauls God in regard of their particular calling Lift vp praiers This is the second cause for which Hezekias sent his Ambassadors vnto Isaiah to wit that he might also inioy the benefit of his praiers with others In which we see it is not the Prophets office onely to comfort the afflicted by setting the promises of life before them but also to pray for their saluation It is the Ministers dutie not onely to comfort his people out of the word but also to lift vp his praier vnto God for theÌ„ in their distresses What is meant by this phrase To lift vp praier Lam. 3.41 Let not the Ministers and Preachers of the word thinke that they haue discharged their duty then when they haue exhorted and taught those that depend vpon them vnlesse they adde praiers thereunto for it is all our duties so to doe But Hezekias sent to the Prophet chiefly that hee might shew the way vnto others by his example To lift vp praier signifies nothing else but to pray yet the phrase of speech is to be noted for it shewes how our affections ought to be ordered in praier The Scripture in euery place wils vs to lift vp our hearts vnto heauen for otherwise we shall pray without any due reuerence at all to Gods Maieslie Besides our blockishnesse is so great that as soone as we enter into praier there comes grosse imaginations touching the maiestie of God into our mindes so as if he should not call vs away from them vnto heauen wee would rather seeke him vnder our feete then there To lift vp praier then is so to pray that our hearts be not glued to the earth nor yet that we conceiue ought of God that agrees with carnall or fleshly conceits but attributing that vnto him which sutes best with his diuine nature also that we aspire vnto heauen with an ardensie of zeale and with all our affections It is in this sense that Dauid saith Oh let my praier come before thee as incence and let the lifting vp of my hands be as the euening sacrifice Moreouer Hezekias desires Isaiah to pray for the remnant that were left This circumstance might serue to bow the Lord not that he is to be bowed as men are but thus hee deales with vs and is contented to stoope downe to our weaknesse Be it that our case is so desperate then as we are euen at the pits brinke as they say yet must we lay forth our miseries before God that thereby wee may gather some consolation because himselfe protests Psal 9.9.18 10.17.18 that he hath respect vnto the poore and needie Yea the neerer we are to destruction with the greater affection ought we to craue his aid and assistance as wee see Hezekias here doth when all things were become desperate Vers 5. So the seruants of King Hezekiah came to Isaiah 6. And Isaiah said vnto them Thus say vnto your Master Thus saith the Lord Bee not afraid of the wordes that thou hast heard wherewith the seruants of the King of Ashur haue blasphemed me AS the Prophet hath told vs before that the onely refuge the King had was to aske counsell at Gods mouth so now hee shewes that it was not in vaine because hee receiued such comfort and consolation from him as his heart desired If in our distresses wee powre out our hearts before God he will neuer disappoint vs of our hope Note By this example we are admonished that if we seeke reliefe from the Lord by discharging all our cares into his bosome wee shall neuer be left succourlesse And albeit such Prophets as Isaiah was are not alwaies to be had in the world yet will he not faile to meet those that wait for his helpe in due season and with such meanes as shall be answerable to their necessities Now Isaiah saith in the first place that he answered them in the name of God for hee affirmes that God is the author of this his message The Prophets were alwaies to haue regard that they spake nothing of their owne heads also it was necessary that God should come betweene with his authority in a matter of so great consequence Thus then our Prophet shewes that God preuented as it were the praiers of this good King The false Prophets brag much of Gods name yet falsely but Isaiah being the very organ of the holy Ghost doth iustly come in his name that sent him and in that hee forbids him in the first place to feare he therein would haue Hezekias to hold fast his confidence or at least to wait in hope and silence As oft as we heare this voice Feare not â—hat peace which faith brings forth is commended vnto vs. As oft as we heare these words feare not let vs know that peace which faith begets in vs is here recommended vnto vs for all they which in resting vpon God doe wait for deliuerance from him out of their trials such obtaine victory by their patience ouer all seares so as they inioy sweet peace in the middest of the sharpest troubles Moreouer that this good King might with the more cheerfulnesse expect a ioyfull and an happy issue our Prophet plainely shewes that God takes himselfe as a partie in this cause which he now minds to take into his owne hands for he cannot indure that the wicked should abuse his name And therefore they are to looke in the end that he will shew himselfe a iust Iudge in punishing them for the same By the word seruants hee amplifies the indignitie of the fact for had the King himselfe vttered these blasphemies it had bin a thing insupportable that the Lord of glory should haue bin so proudly disdained and reproched by a mortall man much lesse then should he indure to be railed vpon in such wise by one of his vassals And thus the condition of the person that railed makes the offence more odious Vers 7.
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
called the first borne of euery creature Colos 1.13 so the Church also which is his bodie obteines in this world the preheminence of dignitie and honour I leaue the Rabbins to their rauings Rauings of the Rabbins when they say that God created the Messiah and Ierusalem with a throne of glorie before he formed heauen or earth But we must hold this principle that he will be the faithfull gardian of his Church seeing he hath vouchsafed to preferre it before all the world besides As touching that which followes in the end of the verse And should I now bring it to this point Some draw it to a sense altogether wrested I denie not but the Prophets words are in the preterperfectence Now I haue brought it and put it but because the change of the tence is very familiar and vsuall in the Hebrue tongue it is certaine that the Prophet hauing affirmed that God is in such wise the former of his Church that it is the chiefest of all his works he now thence concludes that it can not be ruinated as other common things are It must be read by an Interrogation then Shall I bring it now or should I suffer it to be brought As if he should say Should I suffer it to be raced as other Cities which are quite ouerthrowne and laid on heapes For he compares Ierusalem with other Cities which were destroyed and subdued by the Assyrian that so they might know that this Tyrant should not so easily obtaine that which he desired because the difference is great betweene it and other Cities which haue beene raced to the foundation It must not be compared then with other Cities how well fortified soeuer they be because they with the earthlie matter of which they consist shall easily fall but albeit the Church be but weake and feeble in outward shew yet hath shee such a stable and firme foundation laid in Gods secret election that it can neuer be ouerturned by any tempests whatsoeuer The glory of the Roman Empire gone We see strange changes haue befallen the world Commonwealths haue been turned topsie turuie Empires abolished mightie nations subdued and their renowne and glorie extinguished What is now become of the glory of the Roman Empire What is become of the Nobles of this people who were the Lords of all the earth If any reliques thereof remaine which is very small is it not brought vnder the miserable slauerie of that cursed monster That Antichrist of Rome an exec able monster I meane Antichrist who exerciseth his tyranny ouer al the earth Where is now the liberty which Rome once inioied Where is that goodly forme of a Common-wealth which was once to be seene there Rome may now well be called the shop of all mischiefe and impietie Rome may now be called the shop of al imipâ—ty and a cage of euery vncleane bird But in the midst of all these horrible confusions the Lord shewes that he wil preserue Ierusalem that is to say his Church and albeit among these changes she be tossed vp and downe and diuersly afflicted yet she shall stand fast notwithstanding At least the shakings and persecutions which she suffers shall not hinder her so that by many resurrections as it were she should not still be renued and multiplied from age to age Now although the members of the Church are not alwaies of one ranke in this world yet it is one and the same body knit by ioints and bands to one head Iesus Christ Thus then The Lord will keepe and defend the Citie and will cause the children of his seruants to continue that their seede may be established for euer Psal 102.28 Vers 27. * Or For the. Whose inhabitants * Ebr. are short in haÌ„d haue small power and are afraid and confounded They are like the grasse of the field and greene hearb or grasse on the house toppes or corne blasted before it be growne THe Prophet now better expresseth that which hee touched in briefe before to wit that the estate of the Church is not to be iudged according to that which she is in this world for though the strongest Cities be taken that the most valiant doe faile in heart and fall into their enemies hands yet the Church shall remaine and florish because she rests not vpon her owne strength neither hath she her foundation from earth but from heauen For there is a close opposition here betweene strong Cities which the inhabitants cannot keepe because they are frighted and troubled and the Church of God which being vpheld by his onely grace sustaines all assaults and is neuer vanquished for she referres all things to God onely who giues her beginning and being continues her strength indues her with constancie and all sorts of benefits in a word with all the parts of her saluation Hence we are taught that all the fortresses in the world are nothing vnlesse God be the watchman All the forces of men are but as shiuering reeds vnlesse they be sustained by his power castels ramparts and weapons bee they neuer so many and inuincible without him shall serue their turnes nothing at all This is yet better expressed by the similitudes which are added For it was necessarie that the faithfull should bee well informed touching the loue and singular affection which the Lord bare towards them lest they should be offended at the prosperitie of the prophane and wicked Albeit humane forces then be neuer so glorious in outward appearance and make all the goodly shewes that can be deuised yet the Prophet affirmes that it is but like the grasse and flowers of the field The first Simile which are greene and florish for a time and suddenly are gone He abaseth them more by the other similitude which hee ads touching the grasse vpon the house tops The second Simile whose stalkes are high and easie to be seene of all but if they grow vpon any high place then are they neerest their withering being neuer fit for any vse as the Psalmist saith for the reaper filles not his hand nor the gleaner his lap and therefore the passers by say not so much as God speed you Psal 129.6 7. So albeit the enemies of the Church be like the tall Cedars whose toppes touch the heauens as it were and florish by inioying the world at will yet shall they in a moment wither and come to nothing As the corne then which growes on the ground serues to much better vse then the vnfruitfull grasse which growes on the house top so the Lord shewes that the base and abiect condition of his seruants is much more excellent then theirs who by reason of their power exalt themselues so farre as to iustle against the Lord of heauen and earth Some thinke that that which is added touching the corne blasted should be the fourth similitude but as I thinke the Prophet would haue it serue as an exposition of the former similitude as if he should say
This grasse shall wither away afore it is come to a stalke or to any ripenesse As the Psalmist also saith It withereth before it be plucked vp Vers 28. But I know thy dwelling and thy going out and thy comming in and thy furie agaist me HE returneth and toucheth the insupportable pride of this Tyrant who attributed I wot not what to himselfe as if he had been inferiour to none yea he durst blaspheme and raile vpon the liuing God as if he had been nothing in comparison of him But God takes downe his pride and arrogancie as if he should say yet doe I know all thy haunts well enough yea thy sitting downe and rising vp The wicked exalt themselues thinking they should be subiect to none no not to the prouidence of God it selfe but he shewes that they haue no more power but that which is giuen them from aboue Sitting and going forth is taken here for consultations imaginations and enterprises of the profane and wicked who inuent sundrie plots how they may ouerwhelme and destroy the people of God but on which side soeuer they turne themselues and what way soeuer they take to bring their purposes to passe yet they shall not performe a iot more then God hath willed For they are restrained by his prouidence which driues them to and fro and often turnes their wicked plots to a good end though they meant the cleane cōtrarie But God whose proper office it is to direct mens paths Pro. 20.24 conducts them which way it pleaseth him He saith also I know thy furie thereby minding to shew that whilest the wicked play the bedlems on earth God sits still in heauen laughing their madnes to scorne And because Sennacherib behaued himselfe malepertly and thought to goe scot-free the Prophet addes these words expreslie to the end the faithfull should not imagin this to be new or vnknowne to the Lord or as if he esteemed them not Vers 29. Because thou ragest against me and thy tumult is come vp into mine eares therefore will I put mine * Or ring hooke in thy nostrils and my bridle in thy lips and will bring thee back againe the same way thou camest THe more the wicked are caried away with rage furiouslie exalting themselues against God the more seuerely doth he at the last oppose himselfe against their pride He lets them take their swinge for a time and suffers them to inioy the world at will but after long forbearance he tames them and restraines them lest they should thinke they had all vnder their command Sennacherib is a singular example hereof for the more audacious he is to fome out his rage and furie against God the more heauie did he feele his wrath to fall vpon him whom he thus braued which all the pack of persecuters ought to expect as well as he Now he doth aptlie and pleasantlie scorne the fond ouerweening of this Tyrant as if he should say I see well enough how the world goes I shall gaine nothing by handling thee gentlie because thy wrath is become desperate seeing then thou canst not be tamed I wil hamper thee like a wild beast Verse 28. And thus God shewes more plainely that he is not only acquainted with the plots and imaginations of this miscreant but so moderates and holds back his tyrannie that in spight of his teeth he leades them whither soeuer he lists as if a wilde beast haue a ring put thorow his snout a man may leade him whither he will Some translate the word Kaki an hooke but I had rather expound it a ring because an hooke is fitter to catch fish withall then wilde beasts Sennacherib then was constreined to turne from whēce he came and hastned away without doing any thing although his purpose was to haue possest Egypt and Iudah whollie neither would he haue been disappointed of his purpose willinglie if God had not drawne him away by his secret worke Vers 30. And this shall be a signe vnto thee O Hezekiah Thou shalt eate this yeere such as groweth of it selfe and the second yeere such things as grow without sowing and in the third yeere sow yee and reape and plant vineyards and eate the fruite thereof NOw he directs his speech vnto Hezekias and to all the people for he spake not before to Sennacherib as if he had heard him but it was to the end he might the better quicken vp the people to be of good courage seeing the Lord did thus despise this Tyrant If he had only said Hezekias be of good comfort albeit Sennacherib insults ouer thee yet I will represse his pride when I see it fit these words I say had not been of such efficacie as when together with the same he turnes his speech towards the Tyrant himselfe in thundring from heauen vpon him for by this meanes he imboldens the faithfull to set light by all his threates Therefore hauing first spoken to the Tyrant now he turnes himselfe very fitlie vnto Hezekias and to the people promising them deliuerance and that not only out of the pawes of this cruell beare but also that Hezekias should inioy his kingdome still in peace and prosperitie and that the rest of the people should likewise haue all things necessarie for an happie and quiet life And thus he amplifies the benefit of their deliuerance the rather to shew that he will not only succor his people in one kind only but many waies for in deed his deliuerāces are not only limitted to once or twice but he would haue vs feele his benefits in large and in abundant measure that the fruit thereof might last for a long time But it seemes the Prophet fits not his signe to the present purpose Obiect seeing that which he promiseth came not to passe till after they were deliuered for if God meant hereby to comfort these poore besieged ones it was now the fittest time one would haue thought to haue shewed his power and not to haue deferd it till the siege had been raised Ans Two sorts of signes I answere there are two sorts of signes one goes before and leades vs by the hand as it were to the thing promised the other comes after and confirmes it that it may stick fast in our memories neuer to be raced out As for example when the Lord brought Israel out of Egypt he gaue many signes afore hand vnto Moses but afterward he ordained one which should follow the deliuerance to wit You shall sacrifice vnto me three daies Exod. 3.12 Why so To the end they should not forget so great a benefit but might yeeld him thanks after they had had experience of so exceeding a fauour Such a signe is that which Isaiah here describes questionles it serues also for a good cōfirmatiō of our faith to haue such an euerlasting testimonie as it were still before our eies which may cause vs to consider how many mercies the Lord hath shewed vs. Now though the enemie was driuen back yet
the follie of these blinde idolaters who care not what cost or paines they bestow or take so they may furnish out trim and goodly idols Vers 21. Know yee nothing Haue yee not heard it Hath it not beene told you from the beginning Haue yee not vnderstood it by the foundations of the earth HAuing scorned the beastly sottishnesse of the Gentiles hee now turnes againe to the Iewes for being all of vs by nature inclined too much to superstitious vanities so we also easilie fall if any example be set before vs. The Iewes being captiues and mingled amongst the Babylonians were constrained to looke vpon horrible damnable idolatries which might soone draw them to a wicked imitation Isaiah therefore as a good Prophet of God speedilie preuents them and warnes them that they bee no whit moued with such spectacles He askes if they haue not bin taught and instructed concerning the true God Manie expositors thinke that this is but one repetition to wit it appeares by the creation of the world that there is not so much as anie appearance of seeking God in wood stone gold or siluer but wee may gather from the scope of the text that these are two distinct members For if he continued still to reproue the Gentiles hee would then bring no other testimonies but heauen and earth against them but speaking to the Iewes who were familiarly acquainted with the law of God The Iewes had a double meanes of reproofe for their reproofe hee vseth testimonies taken both from the order of nature and from the word First he askes in generall if they knew nothing Secondly he propounds the meanes by which they ought to discerne the true God from the false The first is from hearing the word and therefore he saith expresly Haue ye not heard Hath it not been told you from the beginning The last is from this faire theater of the vvorld where Gods glory shines round about and beneath vs. He would haue contented himselfe with this second demonstration if he had had to deale with the profane Gentiles as Saint Paul also doth Act. 14.17 For speaking to them of Iconia who had neuer heard word of the heauenly doctrine he vseth arguments taken from the order of nature How That God left not himselfe vvithout vvitnesse by giuing raine and fruitfull seasons But our Prophet who speakes of that true religion which was among the Iewes could not omit the mentioning of the law which was to make them double inexcusable if they should forsake or despise it to prophane themselues among infidels For they were conuinced not onely by the sight of their eies but also by the hearing of their eares which were continually beaten vpon by God in the preaching of his law amongst them Seeing then that from their mothers breasts they had with their mothers milke been nurced vp with the milke of the true knowledge of God and were instructed by their fathers by continuall succession the Prophet telles them that they shall shew themselues too peruerse and vnthankfull if such an helpe shall nothing profit them For that which he saith of the beginning or long agoe is to the same purpose namely that from their cradle they had been nurced vp in Gods true worship and besides in ages succeeding they had such continuall teaching as would not suffer theÌ„ to erre only if they did but remember vvhat they had heard As if he should haue said You haue no new God but the very same who manifested himselfe from the beginning to Abraham Moses and the rest of the Patriarks And here we haue an excellent confirmation touching the antiquitie of that doctrine Antiquitie of true doctrine which hath continued so many ages among the faithfull not that antiquitie is sufficient of it selfe Antiquitie not sufficient in it selfe to giue faith assurance for so the Gentiles might reply that their superstitions were no lesse ancient but in respect that froÌ„ the beginning the authoritie of the law hath been abundantly confirmed and that God hath testified that himselfe is the author of it for this cause I say Antiquitie a good confirmation of the truth it gets great confirmation vnto it by long vse in that the successors knew that their ancestors gaue them such a forme of religion which they could not reiect without a manifest brand of apostasie By such an order and progresse then all difficultie is taken away Now we at this day haue the same faith with these good fathers Our faith one and the sâ—me with that that these good faâ—heâ—s professed because with vs they acknowledged one God the Father of our Lord Iesus Christ for the faithfull haue all one word and promise tending all to one and the same end Where he addes from the foundations of the earth it is spoken by a figure where a part is taken for the whole for a part of the world is here taken for the whole God hath set this world before men as a looking-glasse that by viewing of it they might come to the knowledge of his Maiestie and that it might be an image of things inuisible as Saint Paul saith more fully Rom. 1.20 Their ignorance then is inexcusable for they neede nor complaine touching the want of meanes whereby they may come to the knowledge of God seeing he is ready so many waies to manifest himselfe vnto them Men sinne more of pride and obstinacie then of ignorane And to say the truth men sinne more of obstinacie and pride then of ignorance for they willingly despise God speaking thus distinctly that they might stay themselues in creatures and in vaine things Can such a contempt deserue to be excused No for those who worship their owne inuentions in stead of God of which all almost are guilty are they not welworthy to be blinded Truly such and so iust a punishment is worthily to be inflicted where there is so great headstrongnesse Those that haue a double meanes of knowledge are doubly inexcusable if they sinne against it But if the doctrine of Gods word be ioined to this knowledge which we haue by the creatures we shall be much lesse excusable Thus then Isaiah mentions both knowledges to shew that the Iewes shall be worthy of double condemnation if they stand not fast in the faith being thus informed and assured of the power and goodnesse of God Vers 22. Hee sitteth vpon the circle of the earth and the inhabitants thereof are as grashoppers hee stretcheth out the heauens as a curtaine and spreadeth them out as a tent to dwell in Which he began in vers 10 11 12. HEe continues on his former argument but after another manner and sets out the magnificence and power of God Wee haue told you heretofore why hee speakes thus to wit because we are too much inclined to distrust so as the least occasion in the world will make vs stumble and be offended For which respect The reason why the Prophet vseth
so manie repetitions to one purpose From the doctrine of the creation of the world the Prophet descends â—o the perpetualâ— gouernment of it the Prophet is constrained to repeat one thing often that he might keepe in firme and weake hearts in the confidence of Gods promises Before he handled the doctrine of the creation of the world but now he comes to the perpetuall gouernment of it for God contented not himselfe to manifest his power once onely in the creation of the world but continues still to shew it with as great efficacie in the vpholding and conseruation of his worke This is well to be obserued of vs for otherwise it were but a bare speculation to know that God did once create the world vnlesse wee also knew that his hand were alwaies stretched out to maintaine and gouerne the same in the first estate Which the Prophet expresseth in this word sitteth as if he should sâ—y The earth continues not stable and firme in her place but as it is staied vpheld by the power of God for sitting by a figure signifies as much as rule or gouernment In that he compares the inhabitants of the earth to grashoppers G ashoppers it is to shew that God is not inclosed within these narrow roomes seeing neither heauen nor the heauen of heauens are able to containe him that so we might learne wheÌ„ God is spoken of in the Scriptures not to imagin any earthly or carnall thing of him touching his incomprehensible glory Moreouer by this similitude we are taught how blind sottish those are which attribute any thing to themselues Simile for they shall get as much by their brags as if some little vermin such as the grashoppers be would rise vp against the cloudes in fetching their frisks but you know they are forced to fall downe by and by to the earth He spreads out the heauen as a curtaine Dauid vseth the same kind of speech Psal 124. Isaiah and Dauid speake both touching the aspect and spreading out of the heauens in regard of our sight for it is not their meaning that God spreads them out for himselfe to inhabit there but rather that wee might haue roome enough to dwell vnderneath For as the earth beares vs vp so the heauens do couer vs God hath ordained the eaâ—th to beare vs and the heauens to couer vs. Obiect and thus wee haue a mansion or dwelling house made vs in this world close and couered But these similitudes may seeme much to lessen the dignitie of the matter whereof the Prophet intreateth albeit his meaning is cleerly to set it forth in the liueliest colours hee can deuise for what is a curtaine What is a tent What great matters are these I answere Ans these similitudes are exceeding fit to amplifie the matter for it is as much as if he had said God spreads out the heauens with as much ease as a man drawes a curtaine He also leaues it to euery mans consideration how much difference there is betweene the heauens and a curtaine and what their greatnesse is which all may perceiue Lastly there is an opposition betweene the houses that men build with much toile and continuall cost and yet it is much if they can raise a frame of an hundred foote high and this infinit height of the heauens so spread by the onely word of God Which shewes cleerly how excellent and skilfull a workman he is Vers 23. He bringeth the Princes to nothing and maketh the Iudges of the earth as vanitie STill hee continues to extoll Gods prouidence Now hee comes to speake of Gods prouidence in particular by which hee gouernes the whole world but especially mank nd In the former verse he begun to touch this doctrine to wit that God hath not created the world to leaue it at sixe and seuen as we say but hold his soueraigntie and dominion ouer it meaning still to retaine the keeping and susteining of it in his owne hands But because it pleaseth him to shew himselfe more familiarly to men the Prophet hath chosen this particular that he might therein set forth and praise his prouidence The summe is that Gods dominion extends it selfe farre and wide so as he gouernes all things in heauen and earth according to his good pleasure but therewithall he teacheth which was a point worthie of note that in his gouernment of mankind one may manifestlie perceiue notable marks of his power and prouidence Now he contents not himselfe to note it in generall termes but picks out one particular instance which might the better awaken our drouzie minds All things that befall the common multitude are soone forgotten and is quickly out of minde as matters vnworthie the talking of but wheÌ„ Kingdomes and Monarchies wherein men are aduanced to great dignities come once to fall then it seemes the very earth is shaken with it The Prophet therefore stirres vp our attention very fitly by such documeÌ„ts Surely a man would thinke that Princes and Magistrates are separated from the common condition of men and exempt from the ordinarie calamities which befall others because by their glorie they seeme to dazell the eies and minds of euery one that beholds them but they themselues for the most part are vtterlie blind and therefore our Prophet especiallie aimes at them saying That the Lord brings them to nothing Hath the Lord so great force against the mightie Princes of the earth What shall become of the baser sort Can he not trow ye deale well enough with them and handle them as he list Can he not giue and take away strength and the greatnes of mens spirits when he will Vers 24. As though they were not planted as though they were not sowne as though their stock tooke no roote in the earth for he did euen blow vpon them and they withered and the whirlewinde will take them away as stubble THough the particle Ak signifies Also yet I haue translated As though because it agrees best to this present verse and so the plaine meaning will be They shall confesse themselues to be in as poore a condition as if they had neuer bin planted nor sowne This is an amplification of the former doctrine for in this verse he shewes that euen Princes shal be so whollie plucked vp and rooted out that not one glimps of their glorie shall euer be discerned euen as if it had neuer bin at all Whilest they are in honor Psal 49. a man would thinke them to be so fast rooted that the blasts of aduersitie were neuer able to remoue them but sudden changes fall out in a moment which blot out their name and renoume so as men shal say Were there euer any such And this comes to passe not in mens persons only but also to florishing and stately kingdomes Seeing then such great alterations are signes of Gods terrible power let vs beware how wee chuse our selues such tickling leaning stocks which haue only a vaine appearance of
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
time freely added new benefits to the former He vvill help thee Others supplie the relatiue Ci as if he had said Thy helper notwithstanding it seemes best to reade it apart and the sense had bin clearer if we had read it in the first person I vvill help thee but the difference is not great The summe of the whole comes to this If God haue regenerated vs he will surely help vs. that he which is the Creator of the people will be readie to succor them when the appointed time is come In which regard it is free for euery one to rest in the exposition he thinks best yet I had rather follow the plaine and the lesse constrained sense without supplying any thing The word Ioshurun is diuerslie expounded for some would deriue it of Iaschar which signifies To be vpright or To please others deriue it otherwise but I agree rather with those who translate Beloued deriuing it from the verb aboue mentioned Moses also hath giuen this title to the Israelites in his song Deut. 32.15 for howsoeuer some translate the Hebrue word there vpright as in this place yet the old translation agrees best which reades it My beloued is waxed fat Now our Prophet adornes his people with this name to the end that by the remembrance of benefits past they might conceiue good hope for the time to come A generall and perpetuall rule For the faithfull are to hold this as a generall and perpetuall rule that by mercies formerlie receiued they ought to expect no lesse fauors for hereafter otherwise we should sauour too much of ingratitude and should shew our selues not to rest at all in the promises which if they were soundly and deeply imprinted in our hearts would worke a setled peace and tranquillitie of spirit not to make vs idle but to chase away al inordinate feares and distrust For which cause he once againe repeates Feare not ô Iaakob whereunto also belongs that consolation of Christ Luk. 12.32 Feare not little flock for my Father takes pleasure in you and will giue you the Kingdome And questionlesse among so many dangers which threaten vs with death on euery side there is no remedie more soueraigne to appease our feares then this sentence A soueraigne remedie to appease our feares namely that God vouchsafeth so farre forth to fauour vs that we shall be euerlastinglie saued by him By the word Beloued then he giues them the better to vnderstand that their saluation depends vpon the grace and good will of God who reserues and attributes whollie to himselfe all that which is found praise-worthie in his people Vers 3. For I will powre water vpon the thirstie and floods vpon the dry grouÌ„d I will powre my spirit vpon thy seed and my blessing on thy buds HE continues on the same argument In the forme verse he promised them help here he describes the meanes and therewithall shewes wherein this promised help shall stand We must still keepe in mind therefore that these prophesies are to be referred to those wofull and dolefull times whereof mention hath bin made before to wit when all things were confused the people forsaken and all the promises of God seeming as if they had been of none effect the Prophet therefore meets with these doubts and compares the people to a drie and thirstie ground which hath no moysture left in it which similitude Dauid vseth Psal 141.6 to set forth his miserie Now howsoeuer they were ouerwhelmed with sorrowes and had lost all vigor yet lest their hearts should faint within them in these extremities they were to set these and the like sweete sentences before them And wee also are to haue our recourse to such promises as oft as dangers beset vs on euery side The vse for vs. so as we can see nothing but present death ready to swallow vs vp quick and by this meanes shall we remaine more then conquerors But it is required that we be such as haue a sense and feeling of our thirst and pouertie that so our fainting and parched soules may cheerefullie receiue refreshing from these floods By the word spirit he tels vs what is signified by vvaters and floods The spirit is also called vvater in Ezech. 36.25 but in a diuers sense For when Ezechiel attributes the name of vvaters to the holy Spirit he calles them pure vvaters hauing respect to the purgations vnder the Lawe Isaiah will afterwards likewise call the holy Spirit vvater but in another respect to wit in that it giues streÌ„gth and vigor to fainting soules by his secret and inward power But here the Prophets words haue a further extent for he not only speakes of the spirit of regeneration but there is an allusion to that generall vertue which it sheds into all the creatures whereof the Psalmist speakes Psal 104.30 When thou sendest forth thy spirit they are created This word Spiriâ— here not only signifies the spirit of regeneration but that generall vertue which it sheds into all the creatures and thou renuest the face of the earth Now as Dauid there in the first place shewes that all the parts of the world are reuiued by that secret power which God breathes into them so afterwards he attributes vnto the Lord a sufficient abilitie forthwith as soone as it pleaseth him to renue the whole frame of heauen and earth that it should not fall to ruine In the same sense doth our Prophet call vvater the sudden restauration of the Church as if he should say the restoring therof is in the hand of God as well as it rests in him by dewes or showers to fructifie barren parched grouÌ„ds Thus the Spirit is compared vnto vvater because without it all things would fade and wither with drouth he it is also that reuiues the world by a secret sprinkling of it with his power and redresseth the barrennes that proceeds of heate and drouth whereby the earth recouers a new face as it were which is yet further amplified by the word blessing added in the end of the verse Vers 4. And they shall grow as among the grasse and as the willowes by the riuers of waters This verse is an amplification of the former THere is nothing contained in this verse but that which I haue alleadged out of the hundreth and fourth Psalme to wit that when God sends forth his Spirit then the whole face of the earth is renued and the things which were before parched vp with heate shall beginne to wax greene and florishing euen as the hearbs sprout after they haue been watered by the dewes from heauen He amplifies his speech by these similitudes and shewes more plainly that it shall be no lesse difficult for God to repeople his Church a new which was barren and deformed in regard of the wofull estate in which shee was then to giue the earth power to bud and bring forth gâ—asse and hearbs Moreouer albeit hee speakes not properly heere of regeneration
but the punishment which they suffered for their transgressions ceased Now in these words there is hid a close exhortation to repentance not onely to moue them to sigh vnder the burthen of their afflictions but to acknowledge them as iust recompences of their iniquities whereby they had prouoked God vnto wrath As oft then as he handles vs roughly We should not desire so much the remouall of our punishments as the blotting out of our sins The fond distinction of the Sophisters met withall againe touching the remitting of the fault and retaining of the punishment Simile wee must not craue so much to be disburthened of this our sorrow and miserie as rather to beginne at the forgiuenesse of our sinnes that God would not impute them vnto vs. And heere wee haue cause giuen vs againe to meet with that fond distinction of the Papists who confesse that the fault indeed is forgiuen but not the punishment By the similitude of the cloud hee meanes that the Lord would no longer continue to pursue them in his wrath nor to correct them in his displeasure because their sinnes being put out of his sight the punishment was therewithall also abolished For you see that in a faire day the clouds which before darkened the light of the Sunne from vs are vanished and gone Let vs therefore reiect these diuelish inuentions of men whereby they labour to ouerthrow this comfortable doctrine of the free remission of sinnes seeing it flatly crosseth the doctrine of the holy Prophets This clause which is added returne to mee may be taken two waies either that the Lord thereby exhorts them to repentance or that therein he giues them hope of deliuerance but both expositions may sute well We haue told you that it is vsuall in the Scriptures to exhort to repentance as oft as it mentions our deliuerance for the Lord purposeth by this meanes to draw vs to himselfe that hee might thereby fit vs for the receiuing of his benefits But because the people were in a manner past hope of their deliuerance in respect of their owne infidelitie wee may take these words as a confirmation that from thence the people might vndoubtedly conclude in themselues that they should returne As if the Lord should haue said I know you thinke me to be far from you in this your distresse yet be of good cheere for I am mindfull of you still Now this latter exposition pleaseth me best because as I thinke it sutes best with the text For the Prophet aboue all things studies how to confirme these poore captiues in the promises yea and if it were possible to ingraue them in their hearts Well he commands the Iewes to turne vnto the Lord howsoeuer their long exile hindered them from hoping that he would be their redeemer As if he should haue said Though I seeme to be far from you and to neglect you yet be not discouraged for I am resolued to redeeme you Vers 23. Reioice yee heauens for the Lord hath done it shout yee lower parts of the earth brast forth into praises yee mountaines O forrest and euery tree therein for the Lord hath redeemed Iakob and will be glorified in Israel HEe now exhorts the Iewes to giuing of thanks An exhortation to thanksgiuing not onely as a testimonie of their dutie but also to assure them the more fully of their deliuerance And thus he brings the people as it were to the thing done no lesse then if they had seene their deliuerance before their eies For such maner of speeches doe affect vs much more then if the promises were deliuered in naked and bare termes Seeing then the people might stand in some doubt of their returne because they languished long in their miseries and were almost consumed in them the Prophet awakens them and not onely frames them a song fit for the paying of their vowes but also shews that this worke of God shall bee so glorious that the very heauens and the earth with all the insensible creatures shall admire the greatnesse and nouelty of it Ye mountaines sound forth praises We may well interpret yee high heauens and thou earth below sing praises but because he makes mention of the mountaines he cals those the lower parts of the earth which are euen as the plaines and vallies to the end that all Countries on which side soeuer might be incited to celebrate and magnifie the name of the Lord. He addes afterwards that this work which all the creatures are called to behold and admire is the redemption of his Church for that is comprehended vnder Iakob and Israel and signifies that Gods glory shall wonderfullie shine therein Besides we are to consider that which I haue said elsewhere to wit that their returne is not simply set out heere but the end thereof also is comprehended vnder it for they were redeemed out of their captiuitie vpon condition that God in the end might gather vnder one head to wit Christ a Church composed of all nations vnder heauen Vers 24. Thus saith the Lord thy redeemer and he that formed thee from the wombe I am the Lord that made all things that spread out the heauens alone and stretched out the earth by my selfe A description of Gods power NOw the Prophet will forthwith according to his custome fall into a description of Gods power because the promises would little moue vs vnlesse the doctrine of Gods power were also added to remoue all doubts and scruples out of our hearts For it often falles out that by our obstinacie and distrust wee diminish both the goodnesse and power of God in attributing lesse vnto the same then we ought for which respect the Prophet heartens on the faithfull by the excellent titles afterwards mentioned to the end they might hope aboue hope And yet he begins with the commendation of the goodnes and fatherly affection which God beares his Church to the very end for the setting forth of Gods force and power would moue vs but little if himselfe should not therewithal draw neere to confirme vs in the assurance of his goodnesse Wee must not begin at his Maiestie then nor mount so high for feare of being ouerwhelmed but this loue of his by which he graciously drawes vs vnto him must be imbraced of vs also The title of redeemer in this place is referred to the time past in regard that the Iewes who were once redeemed out of Egypt as out of a bottomlesse gulph and that by a miracle almost incredible ought from the remembrance thereof to be confirmed in hope of the euerlasting continuance of it from age to age Hee calles himselfe their former in the same sense which we haue often expounded it before Regeneratiō to wit because in regenerating those by his Spirit whom he adopts he makes them new creatures And thus by the way he puts them in mind of the benefits they had already receiued that from thence they might conclude that God would be sure
angry Iudge if they looked towards the earth they saw nothing but tokens of his wrath to present themselues about them on euery side so as they could hope for nothing that was good Isaiah therefore confirmes their faith and commands heauen and earth which promised nothing but threats and terrors to bring forth iustice and saluation which kind of speech hath greater weight in it then if God himselfe had promised that this should haue come to passe For the elements who are ready prest at Gods commandement are in this sense said to receiue and vnderstand the charge inioined them of God Thus then the sentence runnes all with a breath which would be but abrupt if this verse were to be vnderstood of praier Now this phrase of speech is vsuall in the holy Scripture as in the Psalmes The mountaines shall bring peace to the people by Iustice Psal 72.3 Truth shall bud out of the earth and righteousnesse hath looked downe from heauen Psal 85.11 Also mercy and truth are met together righteousnesse and peace haue kissed each other In thse places Dauid describes the kingdome of Christ and the felicitie thereof shewing that righteousnesse and peace mercy and truth shall raigne therein together And the very same thing the Prophet toucheth in this place Now he alludes to those meanes that serue for our ordinarie food for our naturall life is sustained and maintained by bread and the fruits of the earth in regard we stand in need of such helpes But the earth will not be sit to bring forth these fruits vnlesse the heauens doe refresh the same by often raining downe vpon it out of the cloudes that afterwards it may become fertile and bring forth fit nourishment both for man and beast By the word iustice Iustice he meanes nothing else but the faithfulnesse of the Lord whereby he defends and conserues his Church in as much as he causeth iustice to distill from the heauens that is to say a right order of gouernment the fruit whereof is saluation Saluation a fruit of Iustice For he speakes heere of the deliuerance of the people out of Babylon in which deliuerance the Lord shewed himselfe to be the protector of his Church Now hauing attained the naturall meaning of the words we must thence descend to Christs kingdome The Kingdome of Christ whereunto these words ought indeed to be referred for God hath not limitted these promises within the compasse of a few yeeres but continued on his benefits euen to the very comming of Christ in whom all these things were absolutely fulfilled no doubt then but the eternall iustice and saluation brought by Christ is heere set before vs but wee must first restraine this exposition to the returne of the people out of captiuitie Vers 9. Woe bee to him that striueth with his maker * Or let the pot contend against the pots the potshard with the potshardes of the earth shall the clay say to him that fashioneth it What makest thou or thy worke it hath none hands 10. Woe vnto him that saith to his father What hast thou begotten or to his mother What hast thou brought forth THis place is diuersly expounded The first exposition of this place for some vnderstand it of Balthazar who as we see in Daniel lifted vp himselfe proudly against God in prophaning the holie vessels of the Temple but this is too constrained an exposition The second â—he second exposition may seeme more probable to wit that the Lord giues and grants more to his chosen then a father will doe to his children or a workman to his worke for those who expound the words thus thinke that the Prophet speakes heere by way of comparison in this sense If a sonne should rise vp against his father and contend with him should he get any audience No for a father will keepe and retaine his owne authoritie and in this behalfe would iustly reiect his sonne The like would also fall out if the clay should rise vp against the Potter Yet God permits vs to contend with him and offers himselfe freely to satisfie any of our demands and thus they ioine the tenth and eleuenth verse together thinking that the patience of God appeares in that he deales thus fauourably with vs and humbles himselfe more then mortall men are commonly wont to doe towards their children I grant that this exposition hath more colour then the former but both of them are farre wide from the Prophets intention The third and most naturall exposition The simple and plaine meaning of the Prophet therefore as I thinke is this that Isaiah here represseth mens complaints who murmure and pleade against God in the time of aduersitie This admonition therefore came in due place to teach the Iewes willinglie to receiue the consolation offred that they might be fitted to beare the crosse patientlie and with a setled mind for as oft as God holds vs in suspence Murmurings aâ—ising from flesh and blood the flesh solicits vs to grudge on this maner Wherefore doth he not rather that which we would haue him to do What meanes he to vex vs thus in deferring his help so long Now that the Lord might beate back such a presumption he saith Shall the pot contend with the potter Shall a sonne pleade with his father And shall not I then much more deale with you as it pleaseth me What remaines then but to beare his stripes patientlie For it is our duties to let him freely execute his office and by no meanes to withstand his soueraigne power and authoritie As touching the word Wo I take it for a particle of expressing him that rebukes and corrects Let the pot striue vvith the pots That is to say let euery one striue with his equall as we vse to say in our common prouerb Let the pot cleaue the pots of the earth For in sending men to their like he taxeth their boldnes and presumption for not considering that in contending vvith God Pâ—ouerb they sought nothing else but how to plunge themselues into their owne ruin As if he should say Doe yee know with whom yee haue to doe Let them know that God will euer be stronger then man and they shall be constrained in the end to giue place But if they so farre forget their owne brittlenes that like Giants they dare scale the heauens then shall they proue by experience it may be when it is too late that they medled with their match and that they haue contended with their Maker who can easily dash his vessels in pieces one against another yea and beate them to pouder as the potter doth the vessels which he hath formed Some expound the word Kerasim workemen or potters and vnderstand it thus Shall the pot rise vp against the potter But they take one letter for another to wit shin for sin which they might easily doe I had rather therefore follow the common reading and content my selfe with this sense
taken in euill part when men hauing shaken off all modestie shall make no bones to summon God before them and to question with him of whatsoeuer comes in their braine as if he were their seruant Which yet appeares better by the word aske as if he should say You shall doe well to teach mee how to forme and frame my worke In a word the Prophets meaning is to exhort men to modestie and patience for they no sooner begin to fall a disputing with God but it is all one as if they went about to pull him out of his high and heauenly throne Now in this he speakes not onely to the Iewes but as was also needfull to represse the blasphemies which then walked apace through the mouthes of prophane Idolaters It is as much to say thē as if God in these words meaning to maintaine his owne right should refute the murmurings and repinings of all the world and that in this manner Whither will your pride and presumption stretch at last seeing you will not suffer me to be master in mine owne worke-house and to gouerne my familie as I thinke good Vers 12. I haue made the earth and created man vpon it I whose hands haue spread out the heauens I haue euen commanded all their armie IT seemes as if the Prophet meant simply to defend and maintaine the power of the true God against the false This verse containes an argument taken from the lesse to the greater as hee hath done before so as this sentence should containe in it a secret opposition between the true God and the Idols whom the superstitious adore Fooles are wont to inquire at their Idols as if the world were by them ruled and gouerned But God on the contrary calles vs to himselfe telling vs that it is hee onely who hath created heauen and earth and hath placed man vpon it and that he hath spread out the heauens c. Gen. 1.1.7 and 2.15 But as I thinke it is better to apply this whole speech to the circumstance of this place For can any thing be more preposterous then to leaue men vnimpeached whilest they presume to call Gods authority into question whose maiestie surpasseth the very heauens He couertlie taxeth then the rage of men which dare insolently aduance themselues euen aboue the heauens themselues but therewithall he aduertiseth them that if God should bee brought to make his iust defence that hee would find sufficient reasons to maintaine his owne cause For if he gouerne the whole world in generall then must he needs haue a speciall care of his chosen neither respects he strangers so farre as to forget his owne houshold seruants now scattered here and there and wandring to and fro Thus I expound this verse then Must I whose infinite and incomprehensible wisdome and power shines in the creation gouernmēt of heauen earth not only be tied to mens lawes but be abased beneath their condition But if any misdoubt of mine equitie heerein if I gouerne and order all things by my power shall I not much more be carefull of those whom I haue adopted for my children shall I not watch for their saluation And thus it is an argument taken from the lesse to the greater in which sense it agrees very well with the Scripture We know wee are adopted of God vpon condition that being receiued into his protection he should keepe vs by his power so as none can hurt vs without his leaue If a poore sparrow cannot fall to the ground without his will as Iesus Christ saith Mat. 10.29 will he vnaduisedly expose vs to the rage and crueltie of our enemies vs I say whom he priseth aboue many sparrowes Seeing God then nourisheth and vpholds all creatures by his prouidence hee cannot forsake his Church which hee prefers aboue the whole world To this prouidence of God ought we to runne then as oft as things are in a desperate estate that so wee may not sinke vnder the temptations by which Satan seekes to assaile vs on euery side Vers 13. I haue raised him vp in righteousnesse and I will direct all his waies hee shall build my Citie and hee shall let goe my captiues not for price nor reward sath the Lord of hostes THe Prophet prosecutes that argument now which he fell in hand withall in the beginning of the Chapter A prosecutiō of that argument the Prophet began to hādle in the beginning of this Chapter for intending to asswage their afflictions which were verie sharpe and tedious he giues the Iewes hope of deliuerance and beckening vnto them with his hand as it were wisheth them to wait for an assured redemption As if hee should say Albeit it seemes you be now forlorne yet the Lord will deliuer you from death From the very matter it selfe then it is easie to collect for what cause Isaiah intermingled the former reprehension for had he not broken off his speech to fall into this digression the Iewes might haue been driuen into despaire through impaciencie In righteousnesse signifies iustly anst truly and is taken relatiuely because he renders a reason why God was determined to raise vp Cyrus to wit in regard that himselfe is that faithfull gardian of his Church who neuer failes those that serue him Some expound In righteousnesse that is to say that hee may punish the Chaldeans others that the iust may raigne more iustly But the Prophet respected none of these things Iustice is often in the holy Scriptures taken for faithfulnesse Gods iustice especially shines in the saluation of his Church for Gods righteousnesse shines especially in defending of his Saints in which hee shewes a singular token of his soueraigne and vnspotted vprightnesse Psal 5.9 and 7.18 and 22.32 For though there be not so much as one of Gods workes in which there is not ingrauen a marke of his righteousnesse yet the most ample and excellent testimonie thereof appeares in the saluation of the Church His meaning is then that he raised vp Cyrus to manifest his righteousnesse in that hee was ordained the Captaine to conduct the people home out of captiuitie By these wordes my Citie hee meanes Ierusalem which he calles his because hee would haue his name there to be praised and to be particularly consecrated vnto his honour as himselfe declares Exod. 20.24 where he saith In all places where I shall put the remembrāce of my name there wil I come vnto thee and blesse thee Now there was none other Citie appointed for Sacrifices vowes Psal 46.4 5. 132.14 and prayer but this which is the reasō why it is called the Citie of God The dwelling of the most high because God is in the midst of it And in an other place This is my rest for euer But Cyrus built not this Citie with his owne hand but only by his decree forbad that any should hinder the reedifying of it Reade Ezra 6. from verse 3. to 15. Besides he gaue to the people all
the member following where by way of exposition he addes that his saluation is gone forth for the righteousnes of God appeared in the saluation of the people The captiuitie of the Iewes in Babylon was vnto them as a kind of death and this is the cause why he calles this deliuerance saluation Mine armes shall iudge By armes he signifies the manifestation of his power for it is a figuratiue maner of speech much vsed in the Scripture Now because Gods soueraigntie and power seemes to be limited within very narrow bounds yea sometimes appeeres not at all therefore he mentions his armes thereby signifying that his kingdome shal be spread farre and neere Vers 6. Lift vp your eies to the heauens and looke vpon the earth beneath for the heauē shal vanish away like smoke and the earth shall wax old as a garment and they that dwell therein shall perish in like maner but my saluation shall be for euer and my righteousnes shall not be abolished WHilest wee see so many changes fall out in the world and that the Church as we often thinke shall be violently swallowed vp therein The stabilitie of the Church it is very needfull that our minds should be gathered vp farre aboue the whole order of nature otherwise the saluation of the Church shall seeme to hang in a net and to flote vp and downe in the middest of these tempests wee may easily discerne vvith vvhat vvisdome God gouernes all things both in heauen aboue and in the earth below secondly with what a fatherly care he vpholds and preserues his work and the whole frame of the world thirdly with what equitie he disposeth and prouides for all his creatures therein but his care and prouidence ouer his Church is surpassing great which indeed he hath separated from the rest of the world The Prophet hath here comprehended both these points for he commands the faithfull to turne their eies on euery side of them to consider Gods admirable prouidence as well in the heauens as in the earth by which he hath constantlie continued from the creation that goodly order by him then established Hee addes that although these things seeme to fall to decay yet it is vnpossible that the Church which hath her sure foundatiō in God should euer be shaken As if he should say Heauen and earth shall perish an hundreth times rather then the promise vpon which the saluation of the Church is grounded should be abolished He therefore puts saluation in the first place and then he addes righteousnes which is the solid foundation wherewith this saluation is vpheld when dangers threaten vs on all sides then let vs learne to flee to this citie of refuge Vnto this sentence also belongs that which is in Psal 102. The heauens shall wax old as doth a garment but thou Lord art the same and thy yeeres shall not faile and therefore thy children shall dwell c. Both places do admonish vs that the fauor which God shews in the conseruation of his Church farre surpasseth all the rest of his works in excellencie for the whole matter and substance of the heauens and earth is but perishable and transitorie but the saluation whereby God preserues his Church neither is nor can be liable to such changes and alterations because it is eternall Vers 7. Hearken vnto me yee that know righteousnes the people in whose heart is my law Feare not ye the reproch of men neither be ye afraid of their rebukes A third exhortation to attention see vers 1. and 4. BEcause the wicked hauing all things at their wish deride and scorne our hopes and make themselues sport with our miseries calamities the Prophet exhorts the faithfull to suffer with patience and not to feare their rebukes neither to be discouraged for their outrages because the felicitie which they inioy Verse 8. shall be but of short continuance For notwithstanding their meriments stuffed so full of derisions and proud disdainings they are alreadie ordeined to be meate for mothes and vvormes as on the contrarie that God holds the saluation of the faithfull which for a time he seemes to neglect safe in his owne hand But we are againe to note the repetition of this verb To hearken Vers 1. 4. for this is the third time the Lord hath required audience in this Chapter for when we be in perplexities and tremble in regard of our miseries we haue much ado to apprehend or imbrace the promises There is great need then that we should often be rouzed and wakened vp to attention vntill we haue wound our selues out of all entanglings But he directs not his speech heere to the hypocrites but to such as know righteousnes The faithfull againe distinguished from hypocrites See verse 1. For howsoeuer the faithfull do not of set purpose reiect the word of God yet they often shut the dores against this righteousnes and so hinder the same from hauing any entrance because in aduersitie they stop their eares and nourish discomfortable thoughts within them To the end then that they might giue the promises entrance and suffer themselues to be comforted the Prophet awakens them againe and bids them giue eare The order of his words is also to be noted for first he shewes who they be of whom the Lord would haue audience namely of such as know righteousnes secondly expounding what this knowledge is he addes the people in vvhose heart my law is written and planted for there is no righteousnes without Gods word Let men make neuer so many lawes and that in the best forme they can deuise yet they can not bring vs to true righteousnes they may well bring vs to some shadowes of it but they shall neuer attaine so farre as to expresse it to the life He also therewithall shewes the way how to profit in the law of the Lord for the law hath not his seate in the braine Note but in the heart that so being leauened with this heauenly doctrine Math. 13.33 we may be whollie transformed into it 2. Cor. 3.18 Vers 8. For the moth shall eate them vp like a garment and the worme shall eate them like wooll but my righteousnes shall be for euer and my saluation from generation to generation BEcause the faithfull seruants of God were to indure many iniuries wrongs which the enemies of the world would load them with A preuention of an obiection therefore the Prophet exhorts them againe to beare these things patiently for the disgraces and checks which we often receiue from the wicked wound vs more to the heart then their fires or swords But we must hold it our glory and crowne of reioicing that wee be contemned of them and accounted as the of-scouring of all things Thence ariseth that fortitude though the world reiects vs as the scumme of the vvorld for God holds vs precious in his sight in regard our cause is his owne Let vs then with Moses esteeme the rebuke
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