life both for himselfe and his And thus the Prophet shewes that both the head and the members shall liue eternally The vvill of the Lord shall prosper in his hand This word hand is often taken for ministrie as where it is said that the Lord gaue the Law by the hand of Moses Numb 36.13 Also the Lord did this by the hand of Dauid 2. Sam 3.18 meaning that he vsed his seruice In this sort also shall the will of the Lord prosper in the hand of Christ that is to say the Lord vvill cause Christs ministrie to bring forth his fruit that it may not seeme he was exposed to so many cruell torments in vaine Vnder these foure or fiue words is comprehended a very large and ample doctrine which euery one may collect by himselfe for wee will content our selues now with expounding the text onely The vvill of the Lord is taken in the same sense heere as it was in the former member for he vseth the word Kephets which signifies a franke and liberall affection full of mercy This text then sets two benefits of God before vs First that hee spared not his owne Sonne Two benefits se before vs in this verse but deliuered him vp for our sakes to redeeme vs from death Rom. 8.32 Secondly that he suffers not this his death to be fruitlesse and vnprofitable but causeth it to fructifie very largely for vvhat benefit should vve reape thereby vnlesse vvee felt the power and efficacie thereof in our selues Vers 11. He shall see the trauaile of his soule and shall bee satisfied by his knowledge shall my righteous seruant iustifie many for hee shall beare their iniquities The former argument further prosecuted ISaiah prosecutes the same argument For he shews that after Christ hath suffered death he shall reape the fruit thereof from the saluation of men To the words shall see therefore must be supplied the fruit and efficacie Surely these things containe wonderful consolation in them for Isaiah could no way better expresse Christs infinit loue to vs then in shewing that hee takes a singular pleasure in the worke of our saluation and doth herein as it were refresh himselfe as with the fruits of his owne labours Euen as one that reioiceth to see that which aboue all things hee desired to inioy◠as if nothing but that could content him In the next place he shewes the meanes by which we may feele the vertue and power of Christs death to wit by his knowledge This word knowledge or doctrine may be read in a double sense to wit in the actiue or passiue but in whether of them you reade it we shall easilie see the Prophets meaning Neither shall the Iewes be able to cauill so impudently but wee will force them to confesse that which is heere said to wit that Christ is the onely Doctor and author of righteousnesse for the Prophet manifests so much by the effect saying that he shall iustifie many Thus then men shall not only learne in the schoole of Christ to define what this righteousnes is but themselues also shall be made iust Note really and effectually thereby The difference betweene the righteousnes of the law and that of faith And heere behold the difference between the righteousnes of the law and that of faith For albeit the law shewes what it it to bee iust yet Saint Paul shewes it is impossible to obtaine righteousnes by it Which he proues by experience in regard the law is but a looking glasse seruing to manifest vnto vs our owne vnrighteousnesse Rom. 3.9 10. But the doctrine to obtaine the righteousnesse which Christ sets before vs is nothing else but a knovvledge of him to wit faith that is when we accept the benefit of his death and doe wholly rest our selues therein Philosophers The Philosophers giue many goodly precepts wherein they thinke all iustice is comprehended but they were neuer able yet to make any man righteous by them For where is he that had euer yet the power to liue according to their rules It is a small matter to know wherein true iustice consists vnlesse therewithall we taste the benefit of it But to let the Philosophers passe The Law conferres righteousnes to none we see the law it selfe which containes a perfect rule of a godly life is not able to conferre righteousnesse as we haue said Not because there is any want in it for Moses testified and protested that hee did set before them in it good and euill life and death Deut. 30.19 But the law is vnable to confer righteousnes to vs Why the law is vnable to confer grace in regard of the corruption of our nature as S. Paul well affirmes that this impossibilitie proceeds from our flesh and not from me law Rom. 8.3 For our nature is enmitie vnto it and our lusts ouercarry vs violētly as wild beasts to rush against the commandement of God And thus the lavv ingenders vvrath rather then righteousnesse Rom. 4.15 The law then condemnes all men and hauing discouered their sinne makes them without excuse We must therefore seeke out another meane whereby to obtaine righteousnes namely Christ our righteousnes Ier. 23.6 33.16 in Christ himselfe whom the very law points vs vnto as to the end of it Rom. 10.4 But what is that righteousnes of the law Doe these things and thou shalt liue Leuit. 18.5 Gal. 3.12 But none can doe them Then you must seeke another righteousnes which S. Paul collects out of a place of Moses The word is neere thee in thy mouth and in thine heart This is the word of faith which wee preach Deut. 30.14 Rom. 10.8 By this doctrine we are iustified not as it is nakedly and barely propounded but as it offers vnto vs Christ and all his benefits by which our sinnes are done away and we set at peace with God for if vvee imbrace this benefit by faith vve are reputed iust before him And our Prophet also expounds his owne meaning in shewing wherein this knowledge consists for these two members must be ioined together By his doctrine or by the knovvledge of himselfe he shall iustifie many because he shall beare their iniquities For as hee hath once offered himselfe for the purgation of all our iniquities so now hee daily allures vs to receiue the fruit of his death by the preaching of the Gospell The publishing of which his death and passion is the substance and foundation thereof that by bearing of it wee might be iustified Saint Paul also accords very well with this sentence of the Prophet For hauing shewed that Christ was offered for the remission of our sinnes that wee might bee made the righteousnesse of God in him hee addes we are ambassadors for Christ and do beseech you that you will be reconciled vnto God 2. Cor. 5.20 My righteous seruant The Prophet teacheth that Christ iustifies vs not onely as he is God but also as he is man Christ iustifies
Also that hee so ioynes these two vertues together as if they tended both to one end so as truth should be the first in order as being the cause then that Iustice should be the effect of it Moreouer Isaiah not onely promiseth that she shall be iust and faithfull but also that by these badges and markes she shall become excellent and renoumed thereby further signifying that her righteousnes shal be such that the knowledge and renoune therof shall be spread abroad euery where We know also that hypocrits obtaine great and honorable titles but because Isaiah brings in the Lord speaking hee holds it as a sure conclusion that the citie shall bee iust according as hee hath foretold In the meane while as I haue said he sets before vs the fruit of a true conuersion as if he should say When Ierusalem shall bee once brought to true godlines then others shall see the fruites of her renouation also Vers 27. Zion shall be redeemed in iudgement and they that returne in her in iustice HE confirmes the same doctrine and because the restitution of the Church was a thing hard to bee beleeued hee shewes that it hangs not vpon the will of men but that it is grounded vpon the Iudgement and Iustice of God as if he should say God will by no means endure that the Church should wholly be destroyed because he is iust The meaning of the Prophet then is to withdraw the minds of the faithfull from all earthly cogitations to the end that when the hope of the saluation of the Church is in question they should depend vpon God and not be discouraged although in stead of helpe and succour they should see lets and hinderances on all sides For those that referre these words of Iudgement and Iustice to men are deceiued as if Isaiah should speake now of the well ordred estate of a city and therefore that sense which I haue giuen is according to the true meaning of the Prophet to wit that although no succour appeare vnto them from men yet that the iustice of the Lord notwithstanding is more then sufficient to redeeme his Church And truely whilst wee looke into our owne strength what hope of helpe can we conceiue Nay how many rockes doe there by and by rather appeare to dash our faith all to peeces It is in God only then that we shal finde a perpetuall firmenes of trust In the second member and they that returne the means of the redemption is expressed to wit that those which were banished and scattered farre off shall be gathered together againe Vers 28. And the destruction of the transgressers and of the sinners shall bee together and they that forsake the Lord shall be consumed TO the end hypocrits should not thinke that any fruit of these promises did appertaine vnto them and lest they should boast in vaine he threatens that they shall perish although God redeeme his Church For hypocrites are alwaies mingled amongst the faithfull and which more is they thrust themselues into the chiefest places valuing the Church according to the outward forme and shew thereof audaciously drawing whatsoeuer God hath promised vnto themselues But the Prophet pluckes this trust if it may be so called from them because it proceedes from nothing else but pride of heart and a vaine perswasion Here therefore is diligently to be considered with what wisedome and discretion the faithfull Teachers haue neede to be endued withall for the comfort of the good that they may refresh their minds with some consolation and preserue them from fainting and from being discouraged whilst they terrifie the wicked with the iudgements of God On the contrarie also the faithfull being stayed by the promise of God and that the wicked seeke to wrest it to themselues and lift vp their crests with a vaine confidence we must then keepe this order and meane that we giue the wicked no occasion to become proud and insolent as also that the faithfull be no whit out of heart nor discouraged as Isaiah doth here in this place For hauing spoken of the redemption of the Church hee threatens the obstinate and wicked and denounceth their ruin to the end they might not thinke these benefits of God did any thing at all belong vnto them Now although he iudgeth the wicked to perdition yet by this comparison he amplifies the grace of God towards the faithfull the which should then be the better perceiued when God should heale those that were his whilest the wicked in the meane while should perish as it is said in the 91. Psalme vers 7. Againe he also moderates the sorrow which might disquiet the hearts of the faithfull for the wast of the Church for he admonisheth them that the whole bodie could not otherwise be healed vnlesse the corruption which was in it were cut off Vers 29. * Or to wit For they shall be confounded for the Oakes which yee haue desired and yee shall bee ashamed of the gardens that yee haue chosen THe particle Ci is put in the Hebrew which shewes the cause but it is often also vsed for an exposition Now because the Pâ—ophet addes no new matter here but only manifests vnto them the cause of the ruine which hung ouer the heads of the wicked the Hebrew word which wee haue translated to wit hath seemed to agree very well as if the Prophet should haue said There was no plague more hurtfull to them then superstition the idols saith hee which you doe so heape together to procure your welfare shall rather turne to your ruine Now whereas some haue heretofore translated gods for the word trees is refuted by the text it selfe for he by and by makes mention of gardens Moreouer he reprooues all false and new found seruices vnder the names of trees and gardens by a figure called Synecdoche when a part is taken for the whole For howsoeuer there were all sorts of Idolatrie among the Iewes yet this particular kind namely to chuse woods and forrests to offer sacrifices was specially the most vsuall amongst others Now be it that one would reade woods or gardens in the second place yet no doubt but he meant to point at their Altars and Chapels where they performed their diuellish worships and although it was not their meaning wholly to reuolt from the true God yet notwithstanding they forged new seruices and as if one place had been more acceptable to God then another they consecrated and dedicated them to their deuotions as wee see it is come to passe in the Papacie But by and by there followes a change of the person for to the ende the reproofe might bee the more sharpe he speakes euen to the wicked themselues of whom he spake before in the third person Afterward by the word to couet he taxeth the furious affection wherewith the wicked are set on fire in their superstitions God requires that the whole heart be dedicated vnto him but they violently plunged themselues in a
not here of the cause of saluation neither yet what men are by nature but what God makes them to be by grace and what Citizens he meant to haue in his Church for of wolfes he can make lambs as we haue seene in the 11. Chapter But whilest we liue in this world we are alwaies farre off from that perfection which God requires and therefore we ought dayly to aime still vnto it but the Lord esteems vs only according to that good worke which he hath begun in vs The Lord accounts of vs according to that which himselfe hath wrought in vs. and accounts vs iust after he hath once brought vs into the paths of iustice For when he hath begun to correct and change our hypocrisie he doth therewithall call vs faithfull and vpright Vers 3. * Or It is an assured thought thou wilt keepe peace peace I say for they trusted in thee By an assured purpose thou wilt preserue perfit peace because they trusted in thee BEcause the Hebrue word Ieiser signifies a thing made created or a thought some translate thus Thou wilt keepe peace with an assured foundation as if the Prophet meant that those who continue constant in the tempests of this world because they rest vpon God shall alwaies continue in safetie Others turne it Thou wilt keepe peace by an assured purpose which comes almost to the same sense to wit that those who haue fixed their hearts vpon God alone shall be happie and blessed at the last For God promiseth not to be the protector of his Saincts further then they quietlie rest vpon his good pleasure without wauering But because the Prophet in one word saith It is a stable or stedfast decree let the readers consider if this be not more fitlie applied vnto God so as the sense will be The peace of the Church is built vpon the eternall and immutable counsell of God For the very principall point is that the faithfull stay themselues vpon this heauenlie decree lest they should be shaken by so many changes as dayly fall out in the world It is sure that wee ought alwaies to hope stedfastlie in God to the end wee may euermore feele his faithfulnes in keeping vs it is requisite also that the faithfull be neuer turned aside for any doubtfull or perplexed accident but ought to stick close to God only notwithstanding the fittest sense and that which agrees best with the Prophets words is that God hath purposed by an assured and immutable decree that all those which hope in him shall enioy euerlasting peace For if this stedfast purpose should be taken for the setled constancie of the faithfull it were in vaine for the Prophet to adde that reason to his speech which followeth for they trusted in thee Againe both kinds of speech would be improper to say that a cōtinuall peace should be forethought of in the conceit But this agrees very well that God will neuer deceiue vs of our hope when we trust in him Why Because he hath decreed to keepe vs for euer Wence it followes that seeing the Church depends not vpon the brittle estate of the world it is not therefore shaken nor tossed vp and downe by the sundrie changes which fall out euery day but is stayed vpon a rock firme and immoueable to wit the constant decree of God so as it can neuer be moued And thus as I take it here is a close opposition betweene the setled purpose of God and our vnsetled and wauering thoughts A close opposition betweene Gods setled purpose and our wauering thoghts for it happens euer and anon that any new assault driues our thoughts hither and thither yea there is not the least change which brings not his doubtings with it It is good therefore wee should hold this principle to wit that we doe amisse to measure Gods immutable counsell by our tottering deuices for it is said as we shall see Chap. 55. That as farre as the heauens are higher then the earth so much higher are my thoughts from yours O yee house of Israel saith the Lord. First then let vs hold this for certaine that our saluation is not subiect to change because the counsell of God remaineth sure Our saluatiō not subiect to change because the counsell of God remains sure Therefore it is the Prophet repeates it Thou wilt keepe peace peace I say thereby shewing that it shall continue and last for euer Now by the word peace he not onely meanes peace of conscience By peace is meant both inward and outward felicitie but all kinde of felicitie as if hee should say Gods grace alone shall suffice to maintaine you in all happinesse and prosperitie Vers 4. Trust in the Lord for euer for in the Lord God is strength for euermore SOme reade the second member of the verse Hope in the strong God Lord of the worlds but in regard the word Tsur is not alwaies put for an epithite but signifies Strength I reiect that exposition because it is constrained neither sutes it to the matter in hand as we shall see anon There is also as little stedfastnesse in their curiositie who from hence would proue the Diuinitie of Christ as if the Prophet should say The Lord Iehouah is in the Lord Iah For Isaiah hath put the name of God twice onely to amplifie his power He therefore exhorts the people to repose themselues vpon God first then he laid downe doctrine and in this verse hee comes to exhortation Doctrine laid downe in the 3. vers in this he comes to exhortation Doctrine exhortation must goe together For it were in vaine to tell vs our peace is in the hand of God and that he will faithfully keepe it vnlesse after such instructions doctrines we were stirred vp and prouoked to haue our parts therein by exhortations Now he not onely wils vs to hope but to perseuere in it this sentence therefore belongs properly to the faithfull who haue alreadie learned what it is to hope in God And yet they haue neede to be daily confirmed because they are weake and readie oftentimes to slip according to the sundrie occasions of distrust with which they haue to fight He commands vs not barely to trust in the Lord then but that we perseuere constantly in hope and assurance for euer The reason which he addes likewise is to be noted to wit that as Gods power We must not onely trust but it must continue for euer Our faith ought to answer Gods power which is the obiect of faith indures for euer so our faith should still looke to this perpetuitie For when the Prophet speakes of the power and strength of God he meanes not any idle power but such as is effectuall and operatiue shewing and manifesting it selfe really in vs following and bringing to a good end that which it hath begun We must alwaies fixe the eyes of our faith vpon Gods nature And yet this doctrine hath a further scope
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
belongs vnto him because he dwels in the heauens Whence it appeares that he is neuer depriued of his diuine right howsoeuer often times hee suffers his power to lie hid but when it seemes best vnto him he will manifest his greatnesse in the view of the whole world for dwelling in heauen as wee know signifies an imperial soueraignty vnder which the whole world is subiected Thus he shewes not onely that God can easily ouerthrow all the pride of flesh but also concludes from the nature of God that hee must needes shew forth his glory at the last when the wicked fall to despising of him for otherwise he should renounce himselfe Where hee saith that Zion was filled with iudgement and iustice it is another confirmation to wit that God will shew signes of his speciall fauour when the Iewes shall be deliuered from the tyrannie of the Caldeans And it was no lesse then needfull to set the author of so great a benefit before their eies He hath filled for we see how peruersly we darken his glorie by our ingratitude To be filled with iustice and iudgement signifies that God will liberally and abundantly shed abroad his grace in the restauration of his Church Neither will the sense be much impertinent if we refer this to a right politike order when all things are iustly and wel mannaged for without that the Church shall neuer florish though all things else succeed according to our wish We must measure our prosperous estate then by iustice and iudgement rightly executed and not by the ouerflowing of these corruptible things Vers 6. And there shall be stabilitie of thy times strength saluation wisdome and knowledge for the feare of the Lord shall be his treasure HEe promiseth that the estate of the kingdome shall shall bee happie and glorious vnder Hezechias hauing respect principally to that wofull and miserable scattering which was seene in Achaz his daies For albeit the enemie was expulsed yet was there small hope that the Iewes being in such extremitie should haue recouered their first condition As touching the words some translate thus There shall bee in thy times truth strength and saluation as if the Prophet should relate what felicitie the people should inioy vnder this holy King and they thinke that euery word containes in it so many benefits of God Others take the word stabilitie for fidelitie as if the Prophet should haue said that it should bee in stead of saluation and strength Othersome draw a sense from hence a little differing to wit that strength saluation and knowledge shall bee stable vnder Hezechias But when I scan the words of the Prophet considerately I had rather make another distinction to wit that stabilitie strength and saluation shall reigne in wisdome and knowledge vnder Hezechias and so that which is by and by added the feare of the Lord shall be the treasure of this good King will follow and agree well For in time of peace euery one desires to be secured yet how few are there that care to vse the meanes to inioy so great a benefit Nay doe not the most part pamper themselues as swine in the stie so as whilest blind couetousnesse drawes all the world after things earthly few make any reckoning of that incomprehensible light of the heauenly doctrine The Prophets meaning then is that the Churches felicitie shall be stable when vvisdome and knowledge beares sway therein and that strength shall long indure when the knowledge of God is aduanced thirdly that eternall saluation shall dwell there when men shall be taught rightly to know it This is a verie excellent place from whence we may learne that ingratitude shuts out Gods blessings from vs that is when we forsake them to wallow our selues in earthly and carnall desires also that although all the benefits we could imagin or desire were giuen vnto vs No benefits of God sweet and sauorie to vs vnlesse they be seasoned with the salt of faith and knowledge Where the light of Gods word is quenched our g eatest prosperitie is worse then the worst thing the world can afford without it yet shall all turne to our ruin and destruction vnlesse they bee seasoned with the salt of faith and knowledge Wee may therefore hence conclude that the Church hath no strength vnlesse the knowledge of God preceede all other benefits and that she then truly florisheth whilest she willingly confesseth to hold all the graces shee hath of Gods free bountie But where this light of the word is wanting and the true knowledge of God is either dimmed or put out the greatest prosperitie we can inioy is worse then all the miseries the world can afford I therefore refer stabilitie strength and saluation to one the same thing to wit that the Church shall haue stabilitie when blindnesse and error being banished men shall begin to learne the knowledge of God By this wee see what Church there is amongst the Papists a pompous and glorious one it is indeed in outward shew but where is this knowledge Therfore cā she not be stable neither is she the Church of God If the Lord then shew vs that fauour that the light of faith may shine truly amongst vs other blessings no doubt shall easily flow vnto vs and if it fall out we be shaken with diuers stormes yet God will vphold vs alwaies with his hand Now when he saith thy times he speakes to Hezekias not as to a priuat person but as to the head of the people vnder whom also the whole bodie is comprehended But seeing the kingdome of Hezekias was but a little shadow of Christ his kingdome as we haue touched before these things therefore ought to be referred vnto Christ Coloss 2.3 in whom are hid all the treasures of vvisdome and knowledge We are also to note these titles which are vsed to set forth the commendation of Gods word and the doctrine of the Gospell S. Paul also doth the like Coloss 1.9 when he saith Teaching in all knowledge and wisdome for by this praise he extols the dignitie of the Gospell Whence we also gather that where Iesus Christ is not truly knowne there men are destitute of true vvisdome although they be expert in all other sciences which without this are all but vanitie Moreouer it seemes the feare of God should be added for an exposition that the Prophet might the better manifest that the knowledge whereof he spake was the gouernesse of pietie Knowledge the gouernesse of pietie being neither idle nor vaine but penetrating with efficacie into our hearts to conforme vs to the feare of God See therefore why this feare is elsewhere called knowledge Prou. 1.9 and 9.10 yea The feare of God not only the beginning but also the end of wisdome the beginning of it that is to say the summe and principall part of wisdome And those deceiue themselues which take the word beginning for the first rudimēts or elements seeing Salomon meanes the beginning
lippes ye know were to preserue knowledge and at their mouth men were to seeke it Mal. 2.7 The Prophet therefore complaines that those who should bee lights and guides to others were themselues as blinde as the rest Some refer the word seruant to Isaiah others to Christ and thinke that both were condemned of blindnesse But this comes nothing neere the Prophets drift for his meaning is by way of comparison to amplifie the former complaint made touching the blindnesse of the Iewes Their fault was much greater then that of other nations but the Priests were yet in the greatest fault of all who were their leaders and guides Let vs know then that by how much the more wee come neere vnto God and the higher hee shall haue aduanced vs in dignitie aboue others the lesse shall our excuse be To the same purpose he calles them perfect which indeede should haue been so for hee puts them in minde by this reproch of that perfection from whence they were fallen by so vnworthy a reuolt and thereby had shamefully prophaned that holy and glorious name of their God For seeing he gaue them a perfect rule of righteousnesse to direct them both in life and doctrine it should haue been their parts not to haue swarued an haires bredth from it Vers 20. Seeing many things but thou keepest them not opening the eares but he heareth not NOw himselfe expounds what this blinding is which he mentioned before and he shewes it to be twofold Thus we may perceiue well enough that he speaks only of the Iewes who wilfully and maliciously had choked the heauenly light The fault will bee double then when they shall appeare before Gods iudgement seat if wee shut our eies before the cleere light and stop our eares whilest he vouchsafes to teach vs by his word I grant the prophane nations are iustly left without excuse but the Iewes and others to whom the Lord so many waies manifested himselfe shall bee worthy of a double condemnation in that they would neither see nor heare God Let vs feare this iudgement then What vse we are to make of the former doctrin who haue so many worthy lights and examples shining before our eies for there is a blinding espied at this day in many and as great an hardening as was among the Iewes but the one shall bee no more excused then the other Vers 12. The Lord is willing for his righteousnesse sake that he may magnifie the Law and exalt it THat he might amplifie the offence of the Iewes hee now shewes that it was not Gods fault that they were depriued of good daies Hee said before that the miseries and calamities which they indured were the punishments of their wilfull obstinate blindnesse Now to fill vp the measure of their iniquitie he addes that by their obstinacie they had reiected all reliefe This place is diuersly expounded Some reade This verse diuersly expounded See more in the sequell The Lord would haue it so others He is gracious But I haue translated The Lord is vvilling that is to say is inclined to deliuer his people to magnifie his law and to exalt his iustice And thus God yeeldes the reason why he is ready to succour the vnworthy to wit because he is willing that his glory may be aduanced in their saluation that his iustice by this meanes may also appeare and that his law might florish in her perfect strength Now in that the Iewes were in such a distressed estate it was because they wittingly loued darknesse rather then light and to heape sorrowes vpon their owne heads rather then to obey God for had not this come betweene it was his onely desire to haue inriched them and to haue aduanced them Some expound it thus The Lord is as willing to magnifie his law and to shew his iustice in chastising the Iewes as hee was to threaten them by it and thus they refer the word righteousnesse to the punishments and plagues wherewith this people were visited of God Others translate For my righteousnesse sake and so refer it to Christ but they deceiue themselues in the word Tsidko for doubtlesse the Prophet speakes of righteousnesse minding to shew that the Lord was willing to exalt the truth of his promises and the signes of his righteousnesse in the conseruation of the Iewes if they had not shewed themselues vnworthy of so great a benefit by their owne vnthankfulnesse others thinke that the Lord is heere excused in regard it seemed hee suffered his truth to faile when his chosen people were exposed to so manie calamities and that the Prophet meant to preuent this slander by telling them that they were not thus scattered made a pray because the Lord tooke any delight therein but because he respected his iustice aboue all things The sense according to Master Caluins iudgement But for my part I expound it simply in this sense that the Lord to exalt his Law vvas readie to doe his people good that his glory and iustice might shine therein but that the people depriued themselues of such a blessing and thus made their case desperate by their owne obstinacie The cause why the Lord adornes his Church with so many fauors From hence also wee may gather for what cause the Lord adornes his Church with so many of his fauours euen that hee might magnifie his law and bring men to the seruice of his Maiestie that so his truth might shine more and more When the Prophet saith that the Lord is vvilling it is euident that he findes no cause out of himselfe but yet he expresseth it further in adding for his righteousnesse sake for he excludes all that men bring of their owne neither can hee be moued to doe good but because he is iust Adde also that no dignitie or worthinesse is to be found in any man but there was a speciall reason of this in respect of the Iewes whom hee had vouchsafed to adopt among the rest Vers 22. But this people is robbed and spoiled and shall be all snared in dungeons and they shall be hid in prison houses they shall be for a pray and none shall deliuer a spoile and none shall say Restore NOw Isaiah shewes that the people are miserable and appointed to destruction by their owne folly because they reiected God who otherwise was readie to haue succoured them but they like desperate persons reiected all remedies and sought their owne ouerthrow He so excuseth the Lord then that he vehemently reproues the people who vnkindly did cast off the Lord and turned his grace into wantonnes And yet as I haue said alreadie this is not said so much to iustifie God as bitterlie to complaine of this nation who had sworne to procure their owne ruine seeing they wilfully threw themselues into sundrie calamities If we see the Church scattered and deformed at this day let vs blame our sinnes The cause of the Churches deformitie for we thereby would not suffer
vpon the assured accomplishment of it Vers 12. Heare yee mee yee stubborne hearted that are farre from iustice The rebellious nature of the Iewes described HE sharply rebukes the Iewes againe who would neither giue credence vnto God nor receiue any consolations at all in their aduersities This was a galling reprehension which no doubt went very neere the quicke but they well deserued it in regard neither threatning nor promise of God were it neuer so sweete and amiable was auaileable to tame them These two epithetes which he heere vseth are to be noted whereby hee giues vs to vnderstand that the afflicted and miserable shut vp the passage of Gods helpe from them by their owne rebellion For by their murmurings and grudgings they shake off the feare of God and in thus doing rush themselues headlong into such desperate courses that they make open war vpon him Now he speakes to the Iewes who were readie to burst with malice and pride notwithstanding afflictions oppressed them to the vtmost And thus hauing shaken off the feare of God they fell into opē raging which I would to God many among vs were not guiltie of who wax worse by their calamities Thus then they would accept of no remedie nor medicine at al to cure their euils If any would haue the word iustice to bee taken heere for Gods succor as in the verse following I leaue it free for them so to doe for it is no strange thing to see the obstinate who repell God and reiect his grace to bee vnable to rest vpon his sweete promises or not to suffer that any should doe them good albeit helpe bee offered them Vers 13. I will bring neere my iustice it shall not be farre off and my saluation shall not tarry for I will giue saluation in Zion and my glorie vnto Israel An oppositiō betweene the iniustice of man and the iustice of God IF any had rather retaine that which I was saying to wit that such as are farre from iustice and vncapeable of Gods grace are here called to repentance the sense will bee all one but if wee say that the Iewes were farre from iustice in regard they were giuen vp to a dissolute behauiour as men past grace then there is an apt opposition betweene the iustice of God and the iustice of men Although the Iewes then were farre from iustice and had cast off all studie of pietie yet God affirmes that his iustice is neere As if he should say I must confesse incredulitie is a maine let and hinderance yet shall it not hinder me in the end from manifesting the force of my truth What though some did not beleeue saith Paul shall their vnbeliefe make the truth of God without effect God forbid Rom. 3.3 Yea let God bee true and euerie man a lier And to say the truth if he did not ouercome mens stubbornnesse by his goodnesse wee should incontinently perish For which of vs receiues the bounty of God or his grace when hee offers the same as wee ought Why God withdrawes his fauour from vs for a time Doth hee withdraw his mercy or his truth from vs It is for no other cause but for that we be farre from iustice Contrariwise though we resist him yet he drawes neere vnto vs that he may manifest his iustice albeit we be vtterly vnworthy of it Yet he doth this in such wise as the wicked receiue no fruit at all by it For the Prophet comprehends not those cursed apostataes as if this saluation promised belonged vnto them but onely affirmes that God hath meanes ready to make his iustice appeare But heere it is needfull for vs to consider in what state this people stood to whom this speech was directed They were all in a manner tainted with the sinne of infidelitie and those that rested vpon the promises were but very few All are gone out of the way euen the elect sometimes shewed themselues but too obstinate so as they seemed to be no lesse infected with this contagion then the rest He taxeth them all in generall then as well to conuince the reprobates as to gall the elect and to bring them into the right way But he chiefly sets himselfe against the rebels as I haue said who obstinately and stubbornly reiected all hope of grace And my saluation Heereby it appeares what he meant by the word Iustice to wit the help and succour of God promised in fit and due season to his people He takes iustice and saluation then for one and the same thing because it is an excellent testimony of Gods iustice when he conserues and protects his distressed ones It is not added superfluously that it shall not be far off and shall not tarrie Note Gods great clemency for heerein he expresseth Gods exceeding great mercie in that he will finish the course of his iustice albeit the people should resist the same And vvill put The letter Vau is heere put for a particle of rendring the cause thus For I vvill put Now this is a confirmation of the former sentence as if hee should say Seeing the Lord hath once determined to saue Ierusalem shee cannot be disappointed of such a benefit He ioines his glory with the saluation of the faithfull as also Saint Paul takes the word glory Gods glory and our saluatiō lincked together for mercy Eph. 1.6 and 3.16 For then Gods glory shines fully when he drawes his children out of the bands of death and sets them at libertie because hee will haue the saluation of his Church and his iustice to be conioyned with an indissoluble knot THE XLVII CHAPTER Vers 1. Come downe and sit in the dust O Virgin daughter Babel sit on the ground there is no throne O daughter of the Chaldeans for thou shalt no more be called Tender and delicate Gods decree put in execution NOw Isaiah sets that downe at large which hee mentioned before touching Gods counsell and the execution thereof For hee speakes heere in plaine termes of Babylons fall Babylons fall because there was little or no hope that the people should euer returne as long as the Babylonicall Monarchie florished He therefore conioined these two things together to wit the ouerthrow of this Monarchy and the peoples deliuerance which should insue For the statelinesse of this Citie was vnto the poore Iewes as a deepe graue in which they were buried but when the Lord opened it then the peoples first life was as it were restored to them afresh In that hee commands her to come downe it hath greater weight in it then if he had directly threatned she should come downe for thus he speakes with authoritie as if he were alreadie set in a throne of iudgement for he spake nothing but what he had warrant from God to deliuer and therefore hee boldly pronounceth what should happen And this commission wee see the Lord gaue to Ieremiah Behold I haue set thee this day ouer kingdomes and nations
his fauour But here ariseth a difficultie Obiect in regard that Saint Paul alleageth this place in the Epistle to the Rom. 3.17 to condemne all flesh as vicious corrupt and vtterlie void of any thing that is good But contrariwise it seemes the Prophet applies it in particular to the men of his time But the answere Ans is easie For when he directs his speech to the Iewes who were reputed as pettie Saints in respect of others of necessitie the Gentiles must all come within this rancke If any obiect Obiect that the Gentiles in liuing iustly were a law vnto themselues and that their vncircumcision is counted to them for vncircumcision Rom. 2.26 I answer Ans that the Prophet brings God in complaining of all such as were not regenerated by his holy spirit And thus none can be exempt if he be considered of in his owne nature And yet the Prophet exempts himselfe out of this number in regard he was regenerated and gouerned by the Spirit of God S. Paul therefore hath alleaged this sentence to very good purpose when he minded to shew what men are being forsaken of God and are led by the light of their owne nature I grant that the peruersitie of men breakes not alwaies foorth into open sinnes Well our Prophets meaning is to reproue the corruptions of those times wherein iniquities were growne to such an height that one might well discerne as in a glasse how lothsome a sinke and bottomlesse gulph of all abominations mans nature is In the meane while there is no doubt but this Sermon stung the Iewes to the very quick in regard they were puffed vp with a vaine conceit of their race forsooth but in as much as the spirit of God spared not them the rest of the nations who were no lesse corrupted by nature had no reason at all to wallow themselues in their pleasures Vers 9. Therefore is iudgement farre from vs neither doth iustice come neere vnto vs we wait for light but loe it is darknes for brightnes but we walke in darknes Why is the liuing man sorrowfull man suffers for his sinne Lam. 3.39 HAuing shewed how much the estate of this people was peruerted and corrupted he therewithall teacheth that they are iustly corrected thus seuerely to the end they should take vp no complaints as if they were more hardly dealt withall then there was cause He hath by peecemeale then deciphered out their open and knowne corruptions that they might acknowledge how many waies they were guiltie before God and now he puts them in minde that it was no wonder if God caried a strait hand ouer such obstinate spirits in handling them according to their deserts Now he saith that iudgement vvas farre off in respect that they were the only miserable people in the world and had not God their protector as at other times He takes iudgement iustice for Gods particular care and safegard ouer vs namely when he expresseth so much by the effects By Iustice he meanes Gods protection by Iudgement the vengeance which he executes vpon such as offer any violence against vs. But here he affirmes that God hath no more care ouer his people and that he hath with-held his aid and succor from them because they were vnworthie thereof We are also to note this particle therefore for thence it followes that they were not to murmure against God as if he kept no measure in his corrections seeing they had so often abused his Maiestie Hereunto appertains that which he addes namely that a perpetuall darknes enuironed them who vvaited for light This metaphor â—â—ewes that they were almost consumed in their miseries and were then frustrated of their hopes whilest they promised vnto themselues some release By light is meant a prosperous estate as on the contrarie by darknes a state vnhappie as is well enough knowne in diuers places before His meaning is then that it was in vaine for them to expect better fortunes because he would haue this people learne to impute these calamities to their owne deserts and not to imagin either that they came by chance or that the Lord handled them too sharply for his whole scope and drift is to bring them to the doctrine of repentance Vers 10. Wee grope for the wall like the blinde and wee grope as one without eies wee stumble at the noone day as in the twilight we are in solitarie places as dead men BY varietie of phrases he expresseth one and the same thing One and the same thing expressed vnder diuers maners of speech For in regard many complaints would be heard to passe from this people he would omit nothing that might serue to lay forth their wofull calamities It may be he vtters these things as if he consented with them that they were so indeed as if he meant to say Our matters are brought into wonderfull straits but wee are aboue all things to consider the cause thereof seeing wee haue deserued to be handled with much more seueritie And yet the sense will not sute amisse if we say That the drouzie are here awaked to bethinke them of their miseries for howsoeuer they were but too forward in making their complaints yet Satan benummed their senses lest the signes of Gods wrath should solicite them to repentance Now he alludes to that similitude which he mentioned in the former verse where he said that the people were in darknes and obscuritie without any hope of getting out Here he signifies that they were destitute of counsell and so pressed with anguish that no refuge nor remedie at all appeared vnto theÌ„ When some light affliction befalles vs we looke this way and that way and haue hope of some issue but in great extremities we are able to discerne nothing in regard of despaire which hath surprized vs for this cause the Prophet saith that being intangled in a maze of perplexities they groped We stumble This phrase of speech tends to the same end and hath also greater weight in it namely that if they set but one foote forward so many impediments presented themselues on all sides that they could finde no more release then if the day had bin conuerted into the night By solitarie places I vnderstand deepe gulphes or desert and barren lands For in this place I allow S. Ieroms S. Ierome reading who deriues these words solitarie places from the verb Asham which signifies as much as to be horriblie destroyed and desolated The Rabbins Rabbins who will needs draw it from Shamen which signifies to be fat argue childishly as I thinke neither do they alleage any thing that makes to the purpose For by solitarie places they thinke men are vnderstood because Shemmen signifies anointment and thus iudge that the Gentiles are noted out in these words But the Prophets true meaning is that the Iewes were brought into solitarie places that being banished from the societie of men they might resemble the dead and might bee left without any
but rather a generall reuolt For by this verse hee giues vs to vnderstand that they were so corrupted that there was not one dram of faith integritie feare or conscience in them For what is it to lie against God but wickedly to depart away from him as if they plaid the flat rebels He not onely reprocheth them then with the breach of one or two commandements of the law but saith that they renounced God and reuolted from him lest they should come at his call In the next place he saith that they were giuen to forge vvicked matters and that they were wholly stained with falsehood For it is much more detestable to vtter false matters out of the heart then to be suddenly ouertaken vvith a lie yea or to deceiue vpon the instant In the meane while these rebukes no doubt cut the very hearts of the Iewes who were readie to brast with pride taking themselues to be exceeding holy men But hypocrisie must bee thus dealt withall because a plaine admonition in such a case would haue done little good By this example then al Pastors when they see the Church of God corrupt and men to please themselues in themselues to lie rotting in their dung thus must they oppose themselues and â—rie sharply and shrillie against the same Vers 14. Therefore iudgement is turned backward and iustice standeth a far off for truth is fallen in the * Or place street and equitie cannot enter THose are deceiued who thinke he returns to his first speech in vers 9 The former discourse still p osecuted in this and in verse 15. as if he now spake of the punishments which the people had felt from Gods hand For he still prosecutes his former discourse and discouers the corrupt diseases of the people to testifie vnto all that they were iustly punished But this verse we must thus distinguish froÌ„ the ninth where he said That iudgement vvas gone farre off For in that place hee pronounced that the Iewes were depriued of Gods helpe in regard they had made themselues vnworthie that hee should be any longer a defender of their cause But here he saith that iudgement vvas turned backward because they had ouerturned all iustice and equitie amongst themselues They receiued then a recompence according to their deserts when Gods iustice stood a farre off and appeared not for their helpe seeing they had banisht iudgement and iustice farre away from them For we doe but lose our time to expect that from God which wee haue denied vnto others and haue cast behind our backes In the place That is to say in the publike assemblie For his meaning is to speake of those places where they held their courts And thus hee signifies that corruptions had not onely seazed vpon some priuate persons but that the whole estate of the people was so depraued that there was nothing sound amongst them If any vices raigne among the common people there may some good order be taken to remedie the same as long as iustice hath place Where iudgement seates are corrupted theâ—e the contagion of sinne is vniuersally ouerspread but if the iudgement seates themselues be ouerturned or corrupted then it must needes be that all things are infected with an vniuersall contagion Hee also bewrayes their vnbridled libertie in that they were not ashamed to doe euill in publicke places and that they neither fled from the light nor from the eies of men Vers 15. Yea truth faileth and hee that refraineth himselfe from euill maketh himselfe a pray and when the Lord saw it it displeased him that there was no iudgement BY this it sufficiently appeares A confirmation and amplification of the former sentence that Jsaiah spake not in the former verse of the punishments which the people sustained For he prosecutes the very same discourse with the former and shewes that the people had no cause to complaine of the rigor of their chastisments seeing they had so grosely offended and prouoked the Lord. Hee confirmes his former speech then namely that truth was fallen iustice had no more place and here he amplifies the same further in adding that he which refrained himselfe from euill made himselfe a pray The most of the expositors among the Hebrewes reade this part of the verse with a breath thus Truth is fallen and was made a pray in refraining it selfe from euill But I see no reason why they haue accepted of this sense Saint Ieroms S. Ierom. exposition which I also haue followed is much better and more agreeable This phrase of speech is very frequent in Scriptures as wee see in Iob 1.1 of whom it is said that he was an vpright and iust man fearing God and eschewing euill Salomon also saith Prou. 14.16 That a foole rageth but the wise man feareth and departeth from euill Well the Prophets meaning is that all honest courses were so hated and abhorred that the small remnant of the faithfull could not liue in safetie As if he should say Whosoeuer meane in these times to haue societie with men must of necessitie be as wicked as they according to the old prouerbe Prouerbe Hee must howle amongst vvolues but he that will refraine from euill shall be deuoured of the wolues like a poore sheepe Truly hee heere expresseth the height of impietie The height of iniquitie for he shewes that truth vvas so falâ—en that no honest man durst conuerse amongst them Why so Because whosoeuer refrained himselfe from euill did by and by fall into the iawes of Lions And the Lord savv it This tends to the consolation A consolatioÌ„ of this people for his meaning is that notwithstanding this peoples obstinacie wich in a manner seemed irremissible yet God would tender their welfare And howsoeuer for a time he had seuerely punished them yet would he at last thinke vpon his couenant so as in curing their euils hee would restore vnto them incredible comfort He speakes heere of the time to come and promiseth that a day will come after all these calamities that God would send some reliefe to the remnant of his inheritance for the Iewes had been left destitute of all hope if the Lord had not added this consolation Take a view heere then after what sort men are wont to plunge themselues into contrarie vices Are they reproued then either they grow stubburne or being surprized with terrors they fall into despaire We are therefore carefully to obserue our Prophets course which he heere takes for in the first place it was needfull that the Iewes should be sharply rebuked that so being touched and humbled by repeÌ„tance they might cease to murmure or repine against God In the second place he promiseth them a moderation of their chastisements with hope of deliuerance that they should not faint but wait for the Lords helpe who neuer suffers his Church to perish for he so corrects his chosen for a time that hee will neither forsake nor vtterly consume them If