hee hath reiected and cast off his people This place is worthy our obseruation in the meditation whereof wee ought continually to be much encouraged yea if so be the Lord proceede so farre as that he hath turned his face away from his people and should reiect those who make profession of his name yet for all this must wee wait vpon him with inuincible patience This is the only remedie wee haue The word waiting hath great emphasis in it as if hee should say Yet notwithstanding will not I turne away from the Lord I will still perseuere in faith He yet augments the matter when he addes So I will wait Seeing our faith is wont to stagger and faint when offences doe happen It is greeuously shaken when we see our selues forsaken of our companions and that the sworne enemies of the Church doe proudly vsurpe the title of it for offences for the most part doe cause vs to turne away from God filling vs with such perplexed thoughts that we are ready to call the truth of his word into question This consolation then is very necessary as well in the calamities wherewith the Church is oppressed as in the troubles wherewith shee is tossed by the disloyaltie of others Vers 18. Behold I and the children whom the Lord hath giuen mee are as signes and wonders in Israel by the Lord of hostes which dwelleth in Mount Zion HEere the Prophet not onely testifies that hee will wait in patience but also shewes what his constancie is proposing himselfe with his disciples and those which remained with him to open view As though hee should say Although others recoile yet Lord behold I am readie to doe thee seruice and I also bring those with mee whom thou hast vouchsafed to saue miraculously by my labours Hee shewes an inuincible manfulnesse then and protests that he will continue in the faith and obedience of the Lord although all should reuolt By Children hee vnderstands seruants and ministers following therin the vsual custome as well of the Hebrew tongue as of the Latine Now he speakes of the Disciples whom he mentioned before Whence it appeareth what their dutie is who would bee reputed the true disciples of the Lord to wit that they protest with Isaiah to be teachable and readie to hearken and that they be readie to obey as soone as the Lord shall speake The teachers also ought to bring their disciples with them and not to send them alone before them they ought to march in the first ranke and to shew them the way by their example as was said in the second Chapter verse 3. otherwise they should haue no authoritie in teaching The Apostle in the Epistle to the Hebrewes Heb. 2.13 applies this place to Iesus Christ and from thence drawes an admonition which ought to serue vs as a sharpe spurre to the end wee should not thinke to follow Isaiah alone for our leader and Doctor but Christ himselfe and to bee so much the more encouraged to run our course with greater alacritie Which the Lord hath giuen me The Prophet shewes heere of whom it is that we hold our faith to wit of God and of his free election For Isaiah preached to all publikely admonishing euery one and soliciting all without exception to draw neere vnto the Lord but the word profited those onely which God had giuen him By the word Giuen hee meaneth those whom God drew inwardly by the secret instinct of his holie Spirit for otherwise the externall voyce should haue sounded in the eares of the people in vaine and thus it is said that the elect are giuen to Christ of God his Father Ioh. 6.37 Whereby we perceiue that the promptnesse of faith depends not vpon the will of man but that some few among many doe beleeue because as S. Luke saith they were ordained before vnto life Act. 13.48 Now God is wont to call them whom he hath predestinate and sealeth vp the testimonie of their adoption effectually in them to the end they may giue themselues to teachablenesse and obedience Such a thing is the gift then whereof Isaiah speakes in this place But this agrees fitly vnto Christ to whom the Father offereth and giueth Disciples as it is said in Iohn No man commeth vnto me except my Father draw him Iohn 6.44 Whence it followes that he is appointed our gardian to preserue vs vnder his protection vnto the end and therefore he saith That none of those whom the Father hath giuen him shall perish Ioh. 17.12 Ioh. 10.20 Signes and wonder◠Some referre this to miracles amisse for the sense is farre otherwise namely That all the faithfull shall not onely be hated but also bee had in execration so as they shall be esteemed monsters and that not amongst strangers and open enemies but euen in Israel it selfe whereof wee haue experience at this day The Papists on the one side abhorre vs more then Turkes or Iewes nay more then dogges and swine Now although this be odious yet must wee not be much astonied thereat for this prophesie of necessitie must euen now bee fulfilled The Prophet found it by experience amongst his owne people as all those haue likewise done which haue followed his doctrine But wee finde not onely this hatred towards vs in the Papists alone but euen in those who would seeme to haue profited most in the Church and the greater part of these abhor vs mocke vs and esteeme vs as very monsters onely because we trouble our selues so much and are so carefull for the saluation of the Church of Gods honour and of life eternall But yet let vs not bee afraid to put our selues into dangers to incurre hatreds enuies taunts banishments want hunger nakednesse and last of all death it selfe for all this To them indeede they are monstrous things for how cā they taste of these soueraign good things with any relish whilest they pamper themselues and are so carefull for their quiet and ease But to the end their flouts may not astonish vs we must arme our selues with this exhortation of the Prophet Now to the end hee might shew how vaine and friuolous the conspiracie of the wicked is hee stoutly triumphs ouer the pride of the whole world by placing the Lord of hostes as opposite against them as if he should say I passe nothing at all that men abhorre and detest me seeing I am assured that God is on my side When hee also addes that the Lord dwelleth in mount Zion these words carry great weight For though the people were couered vnder an infinite heape of vices and wickednesse yet they gloried as if they onely were holy to the Lord and in abusing his promises they condemned the true seruants of God which reproued them On the contrarie that the Prophets might pluck this pride vain confidence away frō them they testified that they were the Ministers of the onely true God whom this people notwithstanding falsly bragged to worship in Mount Zion Now
from whence it is that all things are out of course in the world Furthermore Isaiah promiseth that when the Gospell shall be published there shall be an excellent remedie in the world to appease all dissensions and not onely that but all hatreds being abolished men shall be inclined to helpe one another For he saith not simplie that the swords shall be broken but that they shall bee conuerted into mattocks In which hee shewes there shall bee such a change that whereas they were wont before to vexe one another and did commit manie iniuries to the hurt of their neighbours afterwards they should entertaine peace and loue amongst themselues and should lend one another the hand for the common profit of all for mattocks and sithes are instruments fit for labour and are necessarie and profitable for the life of man He shews then that when Iesus Christ shal reigne those who in former time were carried away with a desire of doing hurt by all meanes whatsoeuer should now be helpful to others by al meanes possible Neither shal they learne to fight any more The word which the Prophet vseth signifies ei to accustome or to learne but the sense is cleare namely that they should not exercise themselues any more in those Arts that should doe hurt neither should they giue themselues to the doing of wrongs nor of wicked practises as they had been wont to doe From hence we gather that they haue profited very little in the Gospel whose harts are not brought to meeknes amongst whom charitie hath taken so little place that they take no delight in shewing kindnes one towards another But this can neuer bee brought about vnlesse the consciences of men be first appeased by God for there we must begin to the end wee may also haue peace with men There are some brainsicke bedlems which turne this place to the maintaining of a carnall libertie thereby to take away whollie from the Church the vse of the sword and from this place doe exceedingly condemne all manner of warre For example If a prince defend the people committed to him and see that none offer them wrong it is not lawfull say they for Christians to vse the sword But the answere is easie For the Prophet vnder a similitude speaks of the kingdome of Christ shewing that it is a kingdome of peace to reconcile men one with another through a mutuall good will And it is a similitude much vsed in the Scripture where the thing signified is shewed by the signe as in Luk. 22.36 it is said Let him that hath no sword buy one It was not the purpose of Iesus Christ to prouoke his seruants to fighting but he signified thereby that the time of war drew neere So on the other side it is said that swords shall cease or shall be applied to diuers ends when hatreds and debates shall cease and that those who were enemies before should be reconciled Obiect But some may replie that in the time of peace and tranquillitie there is no vse of the sword I answere Ans that peace hath so much strength amongst vs as the kingdome of Christ beares sway and doth flourish and that in these two things there is a mutuall proportion And would to God that Christ might raigne wholly amonst vs for then peace also should bee in his full strength But in regard that wee are yet farre off from the perfection of this peaceable kingdome wee must alwaies thinke of the goings forward of it They are therefore too fond which consider not that the kingdome of our Lord Iesus Christ hath but his beginning here Moreouer God gathers not his Church together that is to say a companie of the faithfull to the end they should bee separated from others but the good are alwaies mingled with the bad and which more is the good are not yet come to the marke and are farre off from the perfection which is required of them Wee must not seeke then the full accomplishment of this prophesie here on earth it is enough if we tast the beginnings of it and that being reconciled to God in Iesus Christ we keepe amitie together and abstaine from all doing of wrong Vers 5. O house of Iacob come yee and * Or we wil. let vs walke in the light of the Lord. HE sharpely prickes forward the Iewes by setting before them the example of the Gentiles For seeing that in publishing the Gospell God meant to iudge all nations from the mountaine of Zion that he might ingraft them into the bodie of his chosen people it was a very strange thing that the house of Iacob should reuolt from him and that whilest strangers should draw neere the household seruants should withdraw themselues who of right ought to haue held the first place and should haue led others by their example This exhortation therefore is not onely full of vehemencie but it is both a graue and a biting complaint And therefore he calles them by an honourable name O ye house of Iacob saith he come which is the more to amplifie their ingratitude that being the first borne in the Church of God they should yet notwithstanding renounce the right of the heritage which was common to them Here is a close comparison then as if hee should haue said Behold the nations which runne to the mountaine of Zion euery one exhorting and pricking forward his neighbour and they subiect themselues to the word of God and suffer it to iudge them and the whilest you Israelites that are the heritage of God what meane you to draw backe Shall the nations submit themselues vnto God and doe you refuse to haue him reigne ouer you Yea is there so great a light sprung vp thorowout all the parts of the world and will not you in the meane while bee enlightned Are there so many sweete waters running forth and will not you drinke what a madnes is this doe the Gentiles runne to them with such haste and doe you sit still When he addes and we will walke hee signifies that the light is put before their feete which with closed eyes they reiect yea they quench it as much in them is and yet the brightnes thereof notwithstanding should bee such as it should draw all nations vnto it Vers 6. Surely thou hast forsaken thy people the house of Iacob because they are full of the * Or antiquitie East-manners and are sorcerers as the Philistines and * Or tooke their delight in abound with strange children HE openly accuseth this people of the peruersitie of their nature and not only in plaine termes but as one carried away in an admiratiō he suddenly breaks off his speech and turning himselfe to God hee cries out Wherfore then should I speake to this so desperate a people whom thou hast iustly forsaken For in giuing themselues to idolatries they haue most disloyally turned away from thy word It may be also a prophesie of that calamitie which should come vpon
the end we might know the fountaine whēce all the euils proceeded he chieflie applies himselfe to the Gouernours in particular and threatens them with that punishment which they had deserued Hee had set vp a iudgement seate for God before from whence he should pleade now he tels them againe that he shall come but how with the auncients Now although it were not greatly from the purpose that the Prophet shuld allude to those lawful assemblies where the ancients are set with God as being his leiutenants yet notwithstanding I agree to the most receiued opinion to wit that God will euen plead against the Ancients of his people This place then answeres to that of Dauid God sits in the assembly of gods Psal 82.2 In a word his meaning is to say Although the Princes haue libertie now to doe what they will without punishment and that no man dares reprooue their disordered appetites yet know ye that there is a day cōming wherein they shall feele that God hath authoritie aboue them wherein also they shall render vp an account to him of all their dooings No doubt but the Iudges of that time were very vnwilling to heare such reprehensions for they could not endure to be handled so sharpely neither did they thinke it was lawfull so to doe because they would haue all in their power would haue their fantasies held for law that all things which please them should be lawfull for them that euery man should glose and flatter them by consenting to the things which they had wickedly done they would bee iudged of none in their actions no they would not be subiect to God himselfe Being growne to this vnrulines then so as they could neither beare admonitions nor threatnings the Prophet euen summons them to appeare before the iudgement seate of God We must note also that they are called honorable Princes of the people but it is in title onely for in respect of their great dignities they thought themselues exempt and discharged from all lawes as by some speciall priuiledge and thought that howsoeuer prophane Kings and Princes were indeed subiect to the iudgement of God yet that they notwithstanding were exempt from it by meanes of their holines They perswaded themselues then that they had nothing to doe with reprehensions as being a matter needles to proceede against them by threats and terrors as if they had been prophane persons And therefore the Prophet expresly telleth them that the Lord will not onely enter into iudgement with the Princes in generall but with these proude hypocrites to whom he had committed the charge of his people And you haue consumed vp The similitude of the vine is very common specially when mention is made of the children of Israel And by this word the Prophet redoubles their fault because they had dealt no more fauourable with the people of God whom he had loued with a singular affection then if they had been some profane nation ouer which they had ruled This pronoune you also hath great vehemencie in it because he speakes euen to the husbandmen themselues who being set to dresse the vine did deuoure it like wilde beasts And therefore he greatly amplifies their crueltie in this behalfe For what a disloyaltie was that to deuoure that which they should haue conserued and kept Now the Lord shewes by this similitude what a care he hath of his and how affectionately he loues them not onely in regard that the Church is his vine and heritage but also when he saith that hee will not suffer the disloyaltie and wickednesse of them that gouerne by tyrannie When he ads that the spoyles of the poore were in their houses hee names one particular by which the other parts of their life might be knowne Now the Princes houses should rather haue been as the Lords house in regard they supplied the place of God which ought to haue been holy to all It was an extreame sacriledge then when of a sacred place they made it a theeuish den Also this word poore augments their fault For it is the most barbarous crueltie of all others to snatch from the poore and needie who are not able to defend themselues and therefore ought rather in deed to be succoured Vers 15. What haue you to doe that you beate my people to peeces and grinde the faces of the poore saith the Lord euen the Lord of hosts HE reckons vp some particulars by which it appeares that the poore were proudly dealt withall by them yea cruelly and with all oppression and wrong It was not needfull that the Prophet should recite by peece-meale al things which were to be reprooued in the Princes because by this little it sufficiently appeares how vniust and tyrannicall their gouernment was But where shall the poore finde refuge if not at the hands of the Magistrate who ought to be the father of the countrie and to be an helpe to miserable persons Therefore hee vseth an interrogation with a kind of vehemencie What as if he should say What boldnes is this What barbarisme and crueltie is it thus to abuse the wretched estate of the poore and to spare them nothing at all So also by the two similitudes he sets forth their pride ioyned with crueltie Saith the Lord of hosts To the end this reprehension might haue such authoritie among them as was meete he sets the person of God before them for here is a close opposition as if hee should say You must not take these things as from the mouth of man but it is God himselfe who is the author of this accusation it is he that pursues these iniuries who will also take vengeance of you for them in the end And therefore because those who are set in any degree of honour do vsually so ouerflow with pride that they despise the words and admonitions of all men he opposeth against the pride of such the Maiestie of God to the end they may not bee so conceited as to despise the sharpe threatnings which hee hath charged them with in good earnest And yet let vs remember that wee take not this place as if the Prophet preached nothing but the mercie of God onlie For hauing denounced vengeance in generall to all he toucheth the heads especially to the end that neither the one nor the other might thinke to escape the hand of God Wherefore hee here vseth the argument which we call from the greater to the lesse How can it be that the Lord should pardon the common people seeing hee must euen punish the Princes because they haue destroyed the vine Vers 16. The Lord also saith because the daughters of Zion are hautie and walke with stretched out necks and with wandring eyes walking and minsing as they goe and making a tinkling with their feete HEre followes another threatning against the ambition dissolution and pride of women And in this the Prophet hath not followed any precise order but reprooues now one vice then another as the matter required
hauing omitted no part of their duties shall to their griefe and smart I confesse see no fruits to come of their labours yet let them not repent that they haue heerein pleased God whose approbation is heere opposed to all the peruerse iudgements of the world As if the Prophet should say Be it that men abhorre you and charge you with many faults yet must you swallow this and much more too with patience for God hath another end and will crowne your patience with glorie and honour which the wicked so proudly and scornefullie despise He addes in the same sense that it ought to suffice them that God is their strength to the end that neither the multitude nor power of their enemies doe astonish them seeing in their God consists their strength Vers 6. And hee said It is a small thing that thou shouldest be my seruant to raise vp the tribes of Iakob and to restore the desolations of Israel I will also giue thee for a light to the Gentiles that thou maiest bee my saluation to the end of the world HEe goes on further and shewes that the labours of Christ and of all his seruants shall be glorious indeede not onely before God but also before men For howsoeuer they be esteemed vaine and vnfruitfull in the beginning yet in the end the Lord will cause them to bring forth fruit contrary to all the opinions of men It was enough that in the first place God approued their labours but in that he now addes that the same shall not proue vnprofitable no not in regard of men this ought to bee as a spurre to put life into them and much to comfort their comfortlesse spirits Whence it followes that wee ought to hope that the issue of that which is committed into Gods hands shall be good because the blessing which hee promiseth to our labours shall in the end appeare so farre forth as he sees it expedient and for his own glory Besides he addes that this labour shall not onely fructifie among the people of Israel but among the Gentiles also which blessed be our God is now come to passe Nay more then that for seeing the Iewes with an obstinate hardnesse became so gracelesse as to reiect Christ the Gentiles are now grafted into their stocke And thus Christ is appointed of God to be a light vnto the Gentiles and his saluation manifested to the vtmost parts of the world This consolation then was very necessarie as well for the Prophets as the Apostles Acts 13.47 For they had but too wofull and dailie experience more and more of the frowardnesse of the Iewes In which regard they might haue called the certainty of these promises into question seeing so little fruit of them appeared But vnderstanding that Christ was also sent to the Gentiles they were not so vnwilling to goe thorow thicke and thin as otherwise they would haue been I grant it was a thing incredible nay prodigious but thus the Lord is wont to worke far aboue the reach of mans reason Saint Paul calles it a secret hidden Eph. 3.9 from the foundations of the world and is yet vnknowne to the very Angels 1. Pet. 1.12 further forth then it is manifested vnto them by the Church Eph. 3.10 Thus then although the Iewes were once the onelie wise people vnder heauen Deuteronomie 4.6 yet they are heere matched with the Gentiles neither is there anie more distinction now betweene them before God Rom. 10 12. The Rabbines reade this verse by an interogation Is it a small thing As if he should say that it is enough and that nothing greater nor further is to be required But they doe maliciously peruert the natiue sense of the Prophets words and make themselues belieue forsooth that they shall one day become Lords ouer the Gentiles and raigne ouer all nations But the true meaning is that this shall be an excellent and glorious worke in it selfe when God shall restore and reestablish the Tribes of Israel And yet this worke shall be much more glorious in respect that he will ioine the Gentiles to the Iewes that they may with one mouth and heart professe the name of one Christ He speakes not in this place of the reiection of the ancient people then but of the increasing of the Church when Iewes and Gentiles shall be made one body I grant that after the Iewes fell away from the couenant of grace the Gentiles supplied their emtie place so as their reuolt was the cause that those which were strangers before were now made children by adoption But heere as in many other places Isaiah foretelles that the Church shall haue a large extent when the Gentiles shall be receiued in and made one body with the Iewes Now albeit the word light may be vnderstood ioy and felicitie yet I doubt not but the Prophet respects the doctrine of the Gospell which giues light to our vnderstandings and pulles vs out of darknesse Hee also saith that this light which Christ shall bring shall be saluation for as Christ is called the way the truth and the life because we obtaine life by the knowledge of the truth so in this place he is called the light and saluation of the Gentiles because hee inlightens our mindes by the doctrine of the light of the Gospell that he may bring vs ro saluation Let vs obserue these two things then first that our eies are opened by Christs doctrine secondlie that wee which were dead shall be raised vp to life or rather that life is restored vnto vs. Vers 7. Thus saith the Lord the redeemer of Israel and his holy one to him that is despised * Oâ— in himselfe in soule to a nation that is abhorred to a seruant of rulers Kings shall see and arise and Princes shall worship because of the Lord that is faithfull and the holy one of Israel which hath chosen thee ISaiah goes on with the same argument that the people might conceiue a better hope in their minde touching their estate condition when they should see themselues afflicted vnder so many tedious calamities And the rather to confirme his saying hee calles God who promised to performe these things the redeemer of Israel But may some obiect Obiect How can these things stand together that God should bee called the redeemer of his people whom he suffered to be ouerwhelmed with miseries For where was this redemption and sanctification become seeing the people had iust cause to complaine of their pouertie and calamities I answere Ans that the memorie of that which had fallen out long before is heere propounded and set before them to minister vnto them matter of hope and trust For the Iewes being pressed with despaire the Prophet preuents it by aduertising them that that God which in times past had deliuered their fathers is now no lesse almightie then he was then Albeit then for a time hee withdraw the light of his countenance from them to exercise and trie their faith
Gentiles were not couered with a cloud of miseries whilest the Iewes in the meane while enioyed their ease Seeing then the condition of the Church is separated from the state of the whole world the benefit which Isaiah possesseth the Church of in this place is spirituall As also this brightnes which he promiseth is spirituall This therefore belongs to the spirituall kingdome of Christ whereby the light of the Gospell enlightned all parts of the world Yea the strange nations were enlightned by it To this appertaines that which followeth The Lord shall arise vpon thee For albeit hee shewed that Gods fauour should appeare by manifest signes and effects yet he leaues not out that which was the principall namely that the faithfull should sensiblie perceiue that hee was their father to the end they might wait for their saluation from him Doctrine 1 Hence let vs gather that we are ouerwhelmed with darkenesse till such time as the Lord lightens vs with the testimonie of his free adoption I speake of all mankind for Jsaiah teacheth that this quickning light proceeds from God only thereby to signifie that it is the especiall gift of his owne hand Secondly Doctrine 2 we are to note that the Church only partakes of this brightnes that is the elect of God Whence it followes that it is no common or naturall gift but such a one as with which the Lord supplies the common defect of mans nature And hereby also wee perceiue that there was neuer any sparke of true light No light out of the Church but in the Church For all men besides are enwrapped with darkenesse albeit they thinke to be in the light and that they haue a great splendor neither can they be deliuered out of this darknesse but by the light of the Gospell He addes the word glorie For after the Lord hath once receiued vs into his fauour he so continues the same vnto vs that his benefits doe daily more and more flow in vpon vs with greater increases Vers 3. And the Gentiles shall walke in thy light and kings at the brightnes of thy rising vp A confirmation in this and the verse following THe Prophet now confirmes that which we were saying to wit that men haue no light of their owne but that whereby the Lord enlightens them through his word All will confesse so much but they doe not worthilie esteeme of this grace as they ought they onely take it for some common thing which appertaines naturally to euerie man but here it appeares that it is supernaturall And therefore it must be distinguished from nature as the repetition of these wordes vpon thee sufficientlie shewes First then let vs hold it for certaine that this benefit proceedes onely from God secondly that all indifferentlie do not partake hereof but the elect onely whom the Lord enlightnes by his free grace that he might exempt them out of the common rancke of other men Now this is done by Christ who is called the sunne of righteousnesse Mal. 4.2 because we are inlightned by his beames Moreouer the Prophet teacheth that the grace which was communicated vnto the Iewes shall bee spread far and wide According as the words of the couenant often sound In thy seede shall all the nations of the earth bee blessed Gen. 22.18 For the light which was proper onelie to a particular nation would bring no benefit at all to others But for as much as the doctrine of the Gospell was to be spread into all parts of the world Iudea bare this light that from thence it might shine to the Gentiles who saw not one sparkle thereof before For in that he makes this light proper to one people he shewes that the world could not otherwise be enlightned nor attaine to the participation of this benefit but in seeking this light in that word which came forth of Iudea and was heard in Ierusalem where the lampe of the Lord was kindled and from whence the Sunne of righteousnesse cast his beames that thence he might afterwards enlighten all the habitable corners and quarters of the earth As in chap. 2.3 wee haue seene That the law went forth of Sion There is no light then but in the doctrine of the Prophets so that whosoeuer they bee that recoile backe from it they falsely bragge of vvalking in this light By the brightnesse of thy rising vp hee alludes to the breake of day For as the morning star begins the day by striking thorow the heauen onely and foorthwith the sunne shines ouer all the world so the breake of day began first in Iudea whence the light arose and spread it selfe throughout the vvhole vvorld For there is no corner of it which the Lord hath not enlightned with this light He mentions kings This light belongs as well to Kings as to common persons that we should not imagine this light belonged to the common people only but to Princes and great Lords who otherwise doe much please themselues in their dignities Truely the honour which he here attributes to the Church is exceeding great seeing her brightnesse shall bee so glorious that it shall draw vnto her As the Moone drawes her light from the sunne so the Church borrowes her light from Christ kings and nations He calles it the Churches light not because shee hath any light of her selfe but in regard shee borrowes it from Christ as the Moone takes her light from the Sunne Vers 4. Lift vp thine eies round about and behold all these are gathered and come to thee thy sonnes shall come from farre and thy daughters shal be nourished at thy side BY many words he confirmes this promise touching the restauration of the Church which seemed a thing altogether incredible and therefore was a matter hard to bee beaten into the heads of the Iewes in an estate wherein things were so perplexed and confused For then none but the kingdome of Iudah stood which daily decaied till at last it fell flat to the ground Afterwards when the people were carried away captiue all things grew so desperate in these horrible scatterings and wofull ruines that as it seemed the Church was vtterly abolished It was needful therfore that this doctrine should be many waies confirmed that mens minds which of themselues are too much inclined by nature to distrust Men inclined ouermuch by nature to distrust might no longer remain intangled with doubtings For this cause then he brings the Iewes as it were to the thing done notwithstanding it were yet farre off to the end they might assure themselues no lesse of the accomplishment thereof then if the thing were alreadie effected before their eies Now hee commands the faithfull to lift vp their eies on high that is to say aboue al humane thoughts for whilest we remaine fixed to outward appearances wee cannot sauour the fruit of these promises He ads round about that they might certainlie know the people should not come from one nation alone but from all parts to
forth thorowout all the world euen to lift vs vp into the heauens from thence the Maiestie of God shined Lastly because it was the sanctuarie of God it surmounted aboue all the world in height of excellencie Now we must note the vse of this prophesie namely that Isaiah meant to set before them a consolation whereupon they were to stay themselues in their captiuitie that howsoeuer the Temple should be destroyed and that the sacrifices should cease yea and all things should fall to the ground yet notwithstanding this hope should encourage the faithfull and that in this horrible confusion they should thus thinke True it is that the mountaine of the Lord is now desolate but yet shall shee haue her seate there againe so as the glorie of this mountaine shall surpasse the glorie of all others To the end then that they should not doubt of the euent hereof the Prophet hath pictured it forth here as in a tablet wherein they might behold the glorie of God For although the mountaine continued then safe yet was it in a manner detestable because it was brought to a miserable desolation hauing lost all her glorie in regard that God himselfe had forsaken it But the faithfull were to behold not these ruines but this vision It also sufficiently appeares by that which followes why hee speakes so highly of the exaltation of this mountaine of Zion because from thence came forth the Gospell wherein the Image of God shined Other mountaines might surmount it in height but because the glorie of God did appeare vpon it in an higher degree therfore it was also necessarie that the mountaine in which he manifesteth himselfe should bee exalted aboue others He doth not praise the mountaine of Zion then in regard of it selfe but in respect of her ornament or glorie wherewith also all the world was to be beautified Vers 3. And many people shall go and say Come and let vs goe vp to the mountaine of the Lord and to the house of the God of Iacob and hee will teach vs his waies and we will walke in his paths for the law shall goe forth of Zion and the word of the Lord from Ierusalem IN the former verse he had briefly touched the cause from whence such an excellencie should come vnto the mountaine of Zion to wit because all nations should flow vnto it as if the riuers should ouerflow with ouermuch abundance of waters now he declares the same thing adding also the reason of it For one might demand vpon what occasion so many sorts of people should flow thither by bands from countries so farre off He saith then that they shall come thither for no other end but to serue God But in the word Manie there is an antithesis for he signifies that there should not be one nation onely as before which should yeeld obedience vnto the true worship of God but that those which were altogether strangers should come to consent with like agreement in religion with thē as if he should say The Church which before was shut vp as in a corner shall now be gathered out of all parts Hee hath put many then for diuers For it is certaine that he meant not to lessen that which he had said ere while of all nations Further although this was neuer fulfilled to wit that all the people of the whole world hauing left their countrie should assemble to Ierusalem notwithstanding because the doctrine of the Gospell by which God did there gather to himself a Church indifferently from out of al the world came forth of this mountaine of Zion hee well affirmes that those who embraced the couenant of saluation with one consent of faith and ioyned themselues to one only Church should come thither The agreement also which is betweene the figures of the law and the spirituall worship is to be noted such as it began to be after the comming of Christ And they shall come First hee signifies by condition of the new Church is aboue the old because in it God appeares to be King in the person of his Sonne Againe hee also confirmes the vocation of the Gentiles for Christ was not sent to the Iewes onely to raigne amongst them but also to haue iurisdiction ouer the whole world Rebuke the people The word Iacach doth sometimes signifie to expostulate sometimes to correct also to prepare or make readie But in this place the receiued interpretation doth very well agree whereas the Prophet doth speake concerning the reformation of the Church For there is neede of correction that we may learne to submit our selues vnto God For by reason of that rebellious nature which is inbred in vs wee shall neuer profit in the word of God vnlesse we be brought vnder by violence Therefore Christ also Ioh. 16.8 from hence takes the beginning of the Gospell namely that the world might be reprooued of sin Now that the doctrine might not want increase Isaiah shews that the stubburnnes of our flesh must be broken and therefore hee assignes vnto God the part of a Iudge rebuking that hee might examine our life and by condemning our vices might reforme our manners for the better And truely we see that the Gospell is of small force but where the iurisdiction of the holy Spirit beares rule which doth bring men vnto repentance They shall breake their swords Now hee addes the fruit which should come from thence when Christ shall gather the people and nations together vnder his gouernment There is nothing more desireable then peace but although all seeme to desire it yet euery one troubleth it by his foolish lust pride couetousnes and ambition is the cause that some do cruelly rise vp against others Because then that men are naturally carried away by their euill affections to trouble and ouerthrow all things the Prophet promiseth here that such a mischiefe should bee redressed The Gospell not only sets God and man at peace together but man with man also For as the Gospell is the doctrine of reconciliation which takes away the discord betweene God and man so also it pacifies and brings men to vnitie one with another The summe is that Christ his people shall be meeke and hauing trodden crueltie vnder their feete shall studie to liue peaceablie But they haue done vnfitly which would restraine this to the time wherein Christ was borne because that after the battaile Actiaque the Temple of Ianus was shut vp as it appeares by the histories I confesse indeed that this peace which was vniuersall in the Romane Empire was as it were a signe of that eternal peace which we enioy in Christ But the Prophet meant to say more to wit that Christ so reconcileth men to God that all deadly warres being thereby appeased there should thereupon follow a healthfull peace among them For if Iesus Christ bee taken away we are not onely estranged from God but wee haue open warre continually with him which will iustly returne vpon our owne heads
and then hauing finished his sermon hee comprehends a briefe summe of it in few words as hee did in the first Chapter Hee speakes then against sumptuous apparrell and superfluous ornaments which were euident signes of vaine ostentation For where there is this excesse in apparrell and ornaments there is alwaies ambition ioyned with it and so by consequence many other vices for the most part doe goe hand in hand with it For from whence comes the superfluitie both of men and women but from pride First then hee iustly taxeth this vice as the welspring of all the abuse and shewes it by the signe thereof to wit by their going because the women walked with stretched out necks Now as it is an euident signe of modestie to bow the head as also prophane authors doe witnes so to lift it vp too much is a signe of arrogancie And for a womans head lifted vp what can it shew else but pride The Prophet therfore did wisely in beginning at the fountaine it selfe for if he had begun at the outward signes as at the garments walking and such like things they would haue had their replies at hand to wit that their harts were vpright and innocent enough for all that and that there was no such great necessitie to crie so bitterly against them and to summon them before the iudgement seate of God for putting on a little braue or light apparrell To the end therefore that hee may meete with their vaine obiections hee first discouers the inward disease which shewes it selfe euery way in all the outward attire That which hee addes of wandring eâ—es shewes a shameles lust which is oftenest seene and espied as certaine witnesses thereof in the eies for bold and audacious eies are the true messengers of a dishonest heart On the contrarie chaste women haue their eies stedfast and drawne in as it were rather then rouing and wandring abroad Tinkling This gesture sutes wel with an immodest and lasciuious countenance It is vncertaine whether the women had little belles to their pantables which tinckled as they went or rather whether in keeping measure they carried their countenances as women dansers do because the manner of attire is much changed since that time Notwithstanding I willingly receiue this exposition that in going they made their steps to sound for the very words doe sufficiently shew it Vers 17. Therefore shall the Lord make the heads of the daughters of Zion bald and the Lord shall discouer their secret parts 18. In that day shall the Lord take away the ornament of the slippers and the calles and the round tires 19. The sweete balles and the bracelets and the bonets 20. The tires of the head and the sloppes and the head bands and tablets and the earings 21. The rings and the mufflers 22. The costly apparrell and the vailes and the wimples and the crisping pinnes 23. And the glasses and the fine linnen and the hoodes and the launes HEre is a coupling of things together in stead of a particle that renders the cause For he denounceth that seeing they cannot be amended neither by gentle admonitions nor by any words that the Lord will proceede otherwise with them because hee will no more vse sharpenes and rigor of speech but will come vpon them in great displeasure and with his arme out strethed to take vengeance vpon them And therefore euen as they had shewed their rebellion from the head vnto the feete so he also giues them to vnderstand that the Lord wil shew the signes of his vengeance vpon all the parts of their bodies Wherefore he begins with the head where the principall decking is and afterwards descends to the other parts Now we are to obserue that the Prophet reprooues not the excessiue pompe of these women with this sharpenes vehemency without cause for aboue all other vices What vice is most predominate in women wherewith they are stained they naturally burne with a fond desire to decke and trim themselues brauely And although they are prone enough by nature to couetousnes yet will they spare no cost to make themselues fine yea they wil pinch their bellies and offer violence to nature it selfe that they may haue wherewith to attire themselues the more costly sumptuously so greatly are they corrupted with this vice that it surmountes all others Histories doe shew what vprores women haue raised at Rome Women made an vprore at Rome because of a law made for restraint of fine apparrell by reason of the law called Oppie which was ordained concerning apparrell because one side would establish it and the other part would haue it abolished so that there could be no conclusion made hereabout by any graue and moderate course because of their riots But we neede not goe so farre to seeke examples for wee may find infinite numbers almost thorowout all nations so as it is a vice too common in al ages Now because we are alwaies sharpe witted to deuise excuses to couer our excessiue superfluities therefore the Prophet pointes as it were with his finger at the fountaine of all the mischiefe to wit this furious pride before spoken of wherewith women are carried away when they are to shew themselues and appeare before others For to the ende they may be the better seene and discerned they will shine with deckings of their garments that so the eies of euery one may be drawne vnto them The Prophet then hauing touched the inward sore hee reckons vp many particulars that so he might bring the sottishnes of women into the open view of all the world to receiue disgrace And therefore hee makes a long catalogue because none are more curious then a woman about this matter of piling vp fashion vpon fashion and tire vpon tire She will heape ornaments one vpon another without nuÌ„ber and therefore it was not without cause that the auncients in times past called a womans cabinet A womans cabinate called a world by the Anciâ—nts or chest A world For if all the pieces which are here mentioned should be gathered together and laid vpon an heape a man should find as many fashions as there are parts of the world And therefore it seemes the Prophet here rifles the chests of women to bring forth their paltrie packe of iewels which were laid vp therein to the ende that by how much the more they gloried in them and tooke pleasure therein by so much the more euery one might bee made the better acquainted with their follies Therefore howsoeuer here bee a long catalogue yet is nothing superfluous seeing thereby their insatiable lusts are the better discerned As touching the particulars I meane not to stand dilating vpon euery thing apart seeing euen the best learned of the Hebrews themselues are doubtfull concerning some of them neither can they make any true difinition of the sundrie formes of these ornaments It is sufficient for vs to know the summe of the words and to vnderstand the Prophets
of his excellent greatnes amongst them then if he were in the midst of many Vers 3. Then he that shall be left in Zion and he that shall remaine in Ierusalem shal be called holy and euery one shall be written * Or to life in Ierusalem among the liuing in Ierusalem HE holds on his former speech still shewing that when all the filth of the people shal be purged out then that which remaines shall be called holy Whereas some thinke that those are called holy which shall be found written in the booke of life it seemes to me an ouerstrict sense We should rather reade these two members a part All those which shal be sound in Zion shal be holy and all those which shall remaine in Ierusalem shall be written in the booke of life And this repetition is very frequent and much vsed among the Hebrues namely Ioel 2.32 when the Prophet sets forth one benefit of God by many titles as when it is said There shal be saluation in Ierusalem and remission of sinnes in Zion both which are to be referred to one end yet neuerthelesse the grace of God is the better manifested when the cause of saluation is placed in the free pardon There is the like reason in this place for he saith that the Church being washed from her filthinesse shall be cleane and that all those who haue place in her shall be truly the elect of God But yet it is certaine that this appertains not to all the visible Church in the which there are oftentimes many mingled which only cary the name of the faithfull and yet haue not any true marke of their profession yea these surmount the little flock in number for the most part euen as the chaffe doth the good corne And howsoeuer the Lord had clensed them from the chaffe in their exile in Babylon as if he had taken the fanne in his hand yet wee know that the Church was very far off frō her right hewe notwithstanding But in regard that the image of this puritie did then shine in some part which truly appeared after the sheepe were separate from the goats Isaiah according to his accustomed maner in speaking of these beginnings comprehends the continuall course of time euen to the end whē God should fully accomplish that which he had then begun We see the very same thing effected euery day for although the Church be not wholly purged from her spots by being exercised vnder the rod and correction yet notwithstanding she recouers part of her puritie when the spots are taken away So then she susteines no losse by her afflictions The Church sustaines no losse by her afflictions because that as she is diminished one way so she is much more comforted another way by casting out from her many hypocrites For example the health of a sick body can not be recouered vnlesse you first purge the rotten and corrupt humors away which is in it From hence we gather a very fruitfull consolation for wee are wont to desire a multitude and would by that iudge of the good estate of the Church Note but we should rather desire to be a small number that so the glory of God rather then of a multitude might shine in the midst of vs. But because our owne glorie carries vs away from thence it comes to passe that wee more regard the number of men then the vertues of some few Wee must also gather what the true glorie of the Church is for it then truly florisheth The true glory of the Church defined when the Saincts haue place in her and although they be few and despised of the world yet they neuerthelesse make the estate thereof florishing and desireable But because it will neuer be in this world that the Saincts should occupie the place alone in the Church Note we must patiently beare the mingling and in the meane while hold it for a singular benefit as oft as it approcheth any thing nie to this puritie We haue sayd alreadie that by those which are written in the booke of life we must vnderstand the elect of God as if he should say The prophane multitude shal be cut off who only haue their names written in the earth Now the Prophet alludes to the place in Moses in the 32. of Exod. where he desires rather to be blotted out of the booke of life then that all the people should perish But although God haue none other booke but his eternall Counsell by which he hath predestinated vs to saluation in adopting vs for his children yet this similitude agrees very well to our weaknes because our vnderstanding can not otherwise comprehend how God should know his flock in such wise as none of the elect should euer be depriued of eternall life Seeing then that God hath his chosen written the decree of adoption by meanes wherof eternall felicitie is assured vnto them is called the booke of life As touching the reprobate although for a time it seemes they be equall to the children of God yet notwithstanding they are not enrolled in this Catalogue as we see how they are driuen away when he gathers together and puts his owne apart Now the accomplishment thereof shall not be till the last day notwithstanding vnto Gods children because they are assured of their election when they perseuere constantly while the reprobate fall to reuolting it is a great comfort in calamities when being shaken with temptations we continue stedfast in our vocation Vers 4. When the Lord shall wash the filthinesse of the daughters of Zion and purge the blood of Ierusalem out of the midst thereof by the spirit of iudgement and by the spirit of burning HE still goes on with the same doctrine for in as much as we commonly thinke that the Church receiues great hurt through the afflictions by which she is diminished the Prophet insists more and more vpō the contrary sentence And now to beate back this error he reasoneth by the contrary to wit that God rather washeth and purgeth out all the corruptions from his Church by meanes of afflictions By blood I vnderstand not only murthers and such other notorious crimes but all maner of filthinesse and vncleannesse whatsoeuer Now there is a redoubling in this similitude by which he repeates one and the same thing twice because that which before he called filthinesse in generall now he calles it blood in particular as the fluxe of blood or some such like thing In summe he shewes the fruites which these corrections bring to wit that by them our filthinesse is cleansed For whilest vngodlinesse spreades it selfe hither and thither without punishment then we grow as corrupt as others for which cause it is necessarie that the Lord should awaken vs by admonitions yea as a good Physition that he purge launce and sometimes that he seare and burne He takes iudgement for puritie to wit for the effect of iudgement when the things which were declining are
set againe in their first estate He addes the spirit of burning by which their filthinesses are purged and consumed Wherein we are to note two things First that the purgation of the Church is wrought by the spirit Secondly that the name is imposed vpon the spirit by the effects now of Iudgement now of burning As if he should say The iudgement of the spirit and the burning of the spirit As oft then as these manners of speech are met withall in the Scripture to wit The Lord will doe these things by the spirit of truth power and righteousnes c. we may turne this phrase of speech thus In truth in power and in righteousnes of the spirit For the spirit of God from whom both the beginning and end of the worke of our saluation comes workes thus in vs. From these epithites then we must obserue what the principall effects of the spirit are the Lord purgeth out our drosse by his spirit that he may amend and reforme vs. By the word iudgement he sheweth what the chiefe vertue is in the restauration of the Church to wit when those good things which were confused ouerthrowne are restored and set in their right order againe Burning also sheweth the maner and way which the Lord vseth to restore the Church to her first puritie Vers 5. And the Lord shall create vpon euery * Or habiâ—â—tion place of mount Zion and vpon the assemblies thereof a cloud and smoke by day and the shining of a flaming fire by night for vpon all the glorie shall be a defence 6. And a couering shall be for a shadow in the day for the heate and a place of refuge and a couert for the storme and for the raine VPon euery habitation As if he should say There shall not bee the least corner in the mountaine of Zion where the grace and fauour of God shall not appeare I take habitation and assemblie for one and the same thing For I take not Assemblie for congregation but for the place where men meete Now to the end hee might describe and set foâ—th a full blessing he alludes to that which Moses recites namely that when the Lord would deliuer his people from the bondage of Egypt hee sent a piller of a cloud by day and a piller of a fire by night Exod. 13.21 It is an vsuall thing with the Prophets that when they would set forth any excellent benefit they then call to remembrance this most glorious worke of God to wit The deliuerance out of Egypt Because then did the Lord wonderfully display the infinite treasures of his grace to the end hee might establish his Church not omitting in that worke any testimonie of his bountie and goodnes that the felicitie of his chosen people might be famous thorowout the whole world But aboue all things this was most memorable that they should be preserued by day by the couering of a cloud from the annoyance of too much heate and that the piller of fire should goe before them in the night to the end they should not wander or goe astray The summe is this that when God will gather home his Church from out of Babylon that the manner of it shall bee no lesse admirable then that by which the people were in times past deliuered out of Egypt Not that they should be accompanied in the midst of their iournie betweene Babylon and Iudea with the cloud and the piller of fire as in the wildernes but because he shewed testimonies of his fauour towards them by meanes no way lesse excellent then they As if any should say at this day The Lord will illuminate vs by the light of his holy spirit he will giue clouen tongues by which his Gospell shall be spread thorowout the world No man would take this literally as if the Holy Ghost should be sent downe from heauen in a visible forme but this miracle should bee remembred only to the end the faithful might learne to rest at this day vpon the same power of God in the restauration of the Church as the Apostles had experience of in their time And withall that by this manner of speech the Prophet mentioneth a continuall succession of blessing as if he should say God will not stretch forth his hand to deliuer you for a moment only but euen as he hath alwaies assisted our fathers in the desert so after he hath deliuered you he will defend you vnto the end That which he addes vpon All glorie depends vpon that which he said before to wit that the bud which should againe sprout forth should be glorious It is as much then as if he had said Vpon those which shal beare the signes and markes of their deliuerance It may be also that he alludes to that place of Exodus where it is said that the houses which the destroying Angell had marked were not hurt Exod. 12.23 For as then the sprinkling of the blood was a safekeeper of their saluation so also Isaiah promiseth that the faithfull shal be in safetie when God shall haue marked them And this ought to be diligently obserued For wee are admonished that we cannot otherwise bee partakers of the grace of God vnlesse wee beare his image and that his glorie doe shine in vs. And a couering c. Although the Prophet confirmes that which wee haue touched alreadie to wit that God will leade his chosen perpetually vntill he haue brought vs to our wished end yet notwithstanding we are admonished that the faithfull shall bee alwaies subiect to many troubles For heate and cold and other sharper euils then those doe still fiercely pursue them so as when they are deliuered out of one danger they fal againe into another But behold here a most sweet consolation to wit that against all stormes the only shadow of the Lord shall suffice vs because by it we shall be so couered that nothing shall hurt vs or bring vs the least damage Although then that diuers afflictions and troubles doe enuiron vs on all sides yet the Lord promiseth that hee will assist vs as it is spoken in the Psalme The sunne shal not smite thee by day nor the Moone by night Psalm 121.6 For the Lord shall preserue thy going out c. It onely remaines that wee follow our vocation and discharge our duties faithfully It befalles alike to faithfull and vnfaithfull to endure many troubles but the wicked haue no refuge nor couert vnder which they may shroud theÌ„selues they must of necessitie be ouerwhelmed But the condition of the faithfull is blessed For although they be cumbred with heate and cold yet they haue a sure refuge vnder the protection of God Only let vs be mindfull that that glorie whereof wee spake before doe shine in vs otherwise these things doe nothing at all appertaine vnto vs. But if we beare the marke of God let vs be assured that he will bee our helpe as oft as any tempest shall fall vpon vs. THE V.
Notwithstanding it is more probable that they were Cities or some strong places Shall it not happen saith he alike to the places which I haue not yet subdued is to these which haue resisted me He compares Calno Arpad and Samaria which he vanquished afterward to Carchemish Hamath and Damascus which hee had vanquished before and saith that these should not bee stronger then they Thus haue the wicked been wont to boast and glory in their deeds past so as they thinke to breake thorow all impediments as if nothing were able to hinder their counsels and enterprises and which is yet worse We must beware how we waxe proud of our good successes they thinke to come to the end of all things in despite of God himselfe and without his knowledge When we reade this historie let vs learne not to be proud if wee haue been strong at some time or if al things haue fallen out according to our wish For he that hath exâ—lted vs can soone deiect vs. For he who hath exalted vs can quickely also abase and cast vs downe And if hee reprocheth the Assyrian for his ouer weening how much more ought they to be reproued who attribute the praise of holinesse and righteousnesse vnto themselues as if they could regenerate themselues by their owne proper vertue For wee need not doubt but such do rob God of his honor and take that to themselues which is proper vnto him Vers 10. Like as mine hand hath found the kingdomes of the idols seeing their idols were aboue Ierusalem and aboue Samaria 11. Shall not I as I haue done to Samaria and to the idols thereof so doe to Ierusalem and to the idols thereof HEere pride ouerflowes his bankes yet further for the Assyrian not onely exalts himselfe against men but euen against God also yea against the gods which he worshipped He boasteth that the gods vnder whose protection other nations were could not let him that he should not subdue them and that the God of Ierusalem and Samaria should resist him no more then the former For infidels are so full of pride that attributing the victories which they get to their own forces they make no bones to exalt themselues against God and all diuine power Idolaters reuerence their owne idols but in shew onely They make faire shewes indeed as if they stood in some awe of their gods that is to say of the idols which themselues haue forged to whom they bow and offer sacrifice wherby they seeme to confesse that they hold all their victories of these treen gods but by and by they offer incense and sacrifice to their owne nets as Habacuck saith speaking of Nebuchadnezzar Abac. 1.16 when they brag and glory themselues in their goodly acts counsels prudence and industrie For then they discouer their hypocrisie then they lay open their secret thoughts which were hidden before vnder these close fainings which wee may easily discerne when they suddenly take that to themselues which before they seemed to attribute to their god Wee neede not wonder then if Senacherib exalted himselfe aboue all that is called God for such is the fruite of impietie Now there is heere a double blasphemie First in that hee aduanceth himselfe aboue God thinking himselfe stronger then he Besides in that hee matcheth the true God with the false Hee shewed his impietie more then enough when he exalted himself aboue idols for although idols be nothing Idolaters shew themselues contemners of all diuine power in contemning the gods which themselues haue forged yet in regard that the worshippers of them attribute a certaine vertue and diuinitie vnto them if they lift vp themselues against such forged gods they shew themselues contemners of all diuine power Their own conscience then witnesseth against them that they bid open defiance to God neither is there any ignorance which can excuse them because they perswade themselues that God is inclosed in their images For be it that this tyrant derided Apollo or Iupiter it is certaine that he despised them not simply as idols but as hauing some diuinitie in them The other blasphemie of this tyrant was that hee placed the liuing God in the ranke of the counterfet gods of the heathen and was so bold and presumptuous to exalt himselfe against him as well as against other gods and to despise the confidence of Israel as if the vertue and power of God ought not to be esteemed greater then that of the idols Vers 12. But when the Lord hath accomplished all his worke vpon Mount Zion and Ierusalem I will visit the fruit of the proud heart of the King of Ashur and his glorious and proud lookes HItherto the Prophet hath shewed vs what the pride of the Assyrian should be after he had ouercome Israel but now he declares what should befall the Assyrian himselfe and what the counsell of the Lord shall be against him The vnbeleeuers doe all things as if God were not in heauen or were not able to breake all their enterprises For what meane these hauty and proud wordes else My hand hath found the kingdomes of the idols but that he thought to exalt himselfe aboue all gods But God opposeth himselfe here against his indeuours so that hauing once serued his turne of him hee will also punish him This sentence containes two members first Isaiah shewes that God will frame a punishment for this wicked and infidell King Secondly he shewes that the time thereof is not yet come to the end the faithfull might wait for it with patience Now hee testifies that the fit time to bring this to passe is after God shall haue chastised the sinnes of his Church as if the Father of a familie would first quiet the sturres which are bred in his owne house This is the drift of this counsell to wit that the faithfull should not waxe out of heart though they saw this cursed tyrant to triumph in this sort neither yet to despaire of their deliueraÌ„ce as if there were no meanes at all to bridle his furie In a word God promiseth that after he shall haue permitted the Assyrian to exalt himselfe beyond measure yet that he will execute iustice in the end Secondly that it is his office to abate the pride of flesh which is ioyned with such an execrable sacrilege And therefore the particle Sur hath great weight as if hee should say that the haughtinesse whereinto the Assyrian is exalted shall bee no let why the Lord should not pull it downe well enough He takes the fruit by way of similitude because the wicked thinke themselues blessed when they are swollen with pride and outrage euen as if they gathered some fruit He placeth the heart first which is the seate of pride which being stuffed with arrogancie vomits nothing but iniuries and crueltie Afterwards hee addes the eyes wherein the inward affection of the heart manifests it selfe which by the eye-lids lifted vp are messengers of the vice which is secret Although
he vtters a vehement speech in turning himselfe to the Patriarke and God in speaking to him that was dead testifies to the liuing that that which he had long ago promised to wit that the posteritie of Abraham which should be innumerable as the sand of the sea Gen. 13.16 22.17.28.14 should not stretch it selfe to a confused multitude who had cast off all true godlines but that there should be an inteâ—ruption in this degenerate people till that a little while after they should be renued He addes also another consolation to wit that this little handfull shall abound in iustice For we are in danger to be out of heart and to doubt of the mercie of God when we see the Church of God oppressed with such grieuous calamities so as it seemes it must fall into ruin Those who are touched with true repentance know by experience that this is the heauiest temptation of al others It was needfull therefore that the hearts of the faithfull should be fortified against it that by considering the fruit which should come vnto them from this discomfiture they might feele their griefe asswaged which fruit was this that thereby the whole earth should be ouerspred with Iustice euen as a riuer that ouerfloweth He touched this point before when he said that this remnant should rest vpon the Lord their God in truth Vers 20. The word Iustice is diuersly expounded Some referre it to the preaching of the Gospell because the righteousnes of God is reuealed froÌ„ faith to faith by it as S. Paul saith Rom. 1.17 Now the Gospell was published throughout the whole world by the ministrie of the Apostles who were as a small remnant of the Iewes Others had rather to take it thus as if this Consumption were a testimonie or witnes of the iustice of God who did so grieuouslie chastise his people But I had rather expound it more generallie thus This Consumption shall suffice to fill the whole earth with Iustice Those which shall remaine be they neuer so few shal yet suffice notwithstanding to cause the riuers to run with iustice in such wise that the whole world shall be couered therewith Vers 23. For the Lord God of hostes will make a Consumption and shall place the bounds in the midst of the earth THis repetition doth againe pluck away the meanes from these proud contemners of God wherein they flattered themselues For it was a thing almost incredible that the Iewes should perish as it were in a moment Gen. 17.7 who had so many promises made them and with whom God had contracted a perpetuall couenant it also seemed to be repugnant to the nature of God which is immutable The Prophet threatneth then that the Lord is the author of this Consumption to the end he might beate downe the pride of the wicked who trusting in their present felicitie thought themselues out of all danger and being puffed vp with this vaine confidence laughed at all admonitions and warnings God saith he shall bring your land to a desert so as in the most florishing part thereof shall be seene a consumption most like vnto a wildernes For he takes the midst of the earth for the heart of it that is to say for the places most strong and best fortified Many thinke the word Consumption should be an adiectiue but I had rather affirme that it is a substantiue according to which sense it is taken in Daniel Dan. 9.24.27 Rom. 9.28 and in other places Saint Paul alledgeth this text but it is somewhat different in words from these of the Prophet in this place to wit according to the vulgar exposition which was then most receiued Now although the Apostle spake properlie faithfullie and according to the Prophets meaning yet the words which he reciteth being drawne from the Greeke interpretation haue occasioned many to erre from the true sense of the Prophet For in regard that the Greeke translator had turned it Logos that is to say The word many haue descanted vpon the Gospel and thereupon haue affirmed that the abolishing of the law is here signified because the Gospel puts an end to the figures and ceremonies and coÌ„sequeÌ„tlie that it is a word abbreuiated compendious wherby we are discharged of the yoke of the law vnder which the people sighed But this comes nothing neere the Prophets intention for he calles consumption heere a decreasing by meanes whereof the people shall be almost brought to ruin and thereunto tend both senses namely that of S. Paul and of the Greeke interpretation also For by Word they vnderstood that which the Hebrews expresse by the word Dauar And although the Prophet hath not the word Dauar yet notwithstanding that which he hath in the text signifies a thing determined that is to say a Consumption and both of them haue one and the same meaning To conclude the Apostle repeates that in this place which Isaiah said now touching the future consumption of the people and teacheth that this prophesie was chieflie accomplished in his time when as the Iewes for their vnthankfulnes were cut off from the kingdome of God some small remnant only reserued Vers 24. Therefore the Lord God of hostes saith My people which dwellest in mount Zion feare not Ashur Hee shall smite thee with the rod and shall lift vp his staffe vpon thee after the * Or example maner of Egypt HEe goes on with the former consolation which onely appertained to the faithfull who in very deed were then a small number For many gloried in the name of God and would be taken for his people but very few there were who shewed that by their practise which they professed in word He speakes not to all then indifferently but to those onely which stood in neede of consolation For seeing they were in danger to lose all their hope when they compared their condition with others and that the kingdome also was destroyed for this cause I say it was very expedient they should bee comforted And this distinction is to be noted for otherwise it had been absurd to haue directed speeches so diuers vnto persons of one condition He addes the reason of the consolation to wit that this discomfiture shall bee nothing else but as the lifting vp of the rod which shall be onely to chastise them and not to destroy them The letter Beth is a particle of similitude The word Derec signifies example I expound it then After the example of Egypt as if hee should say Although the Assyrian be cruell and by all meanes will seeke thy ruine yet he shall not kill but shall onely smite thee Hee alledgeth the example of Egypt then Exod. 1.14 12.31 the bondage whereof was very hard and yet not deadly For in the midst of perplexities and confusions the Prophets are wont to bring the people backe to the contemplation of this redemption whereby God deliuered his chosen people miraculously from the hand of this cruell tyrant
Pharoah The sense therefore is euen as the Lord was the strongest then Exod. 14.24 and destroyed the Egyptians who practised your destruction so will he now also easilie ouercome the Assyrians Others expound it In the way of Egypt in regard the Assyrians made warre with the Iewes because of the Egyptians But this exposition cannot agree and if wee looke narrowly into the text we shall finde none more fit then that which I haue alleadged as also it is approued of the best expositours For there are heere two members one opposite against another to wit the affliction wherewith the Egyptians had vexed this people and the calamitie wherein they should be wrapped vnder the Assyrians As the punishment which the Egyptians inflicted vpon them was not mortall no more should that of the Assyrians be As if it had been said in these or the like words Thou knowest my force and power against Pharoah so also shalt thou know it against Senacherib Neither would the knitting together of these sentences match well vnlesse we should expound it thus Vers 25. But yet a little while and mine indignation shall bee consumed and my wrath shall be kindled to destroy them HEe meanes not onely the siege which Senacherib planted with a mightie armie before Ierusalem 2. King 18.17 2 Kin. 25.4 but the other discomfitures also whereby this citie was destroyed the Temple rased and the people carried away captiues For it was needfull that the faithfull should be fortified against these greeuous aduersaries with such promises as these Which wee are diligently to obserue because if wee lightly passe this ouer as other expositours doe wee cannot fitly ioyne these things together Thus the captiuitie of the people was as a consumption because Babylon was as their sepulchre and their exile as a kind of death When necessitie then appeared and that Senacherib with his armie beganne to presse neere vpon them so as they were in great distresse being thus besieged this very consolation was exceeding necessarie For it might seeme that Iudea was vtterly consumed and there was little or no hope of succour left touching outward appearance as if he should say Obserue therefore this consolation diligently to wit the Lord will spare thee true it is hee will deferre it for a little while and will hold his succour hidden as it were from thine eyes but in the end hee will deliuer thee and will be reuenged vpon thine enemies whom hee hath determined vtterly to consume If any will take the verbe Calah To consume he saith he will consume his wrath in the same sense as we are commonly wont to say we consume the yeares and our age that is I will giue way to mine indignation till such time as I haue vtterly destroyed the Assyrians But the word to accomplish is more proper as if he should say Till I haue executed mine indignation And this is the destruction wherewithall hee threatens the vncircumcised elsewhere For when the Lord hath taken away all hope of mercy hee then executeth his iudgement against the vnfaithfull Vers 26. And the Lord of hostes shall raise vp a scourge against him as the plague of Madian in the rocke of Oreb and his staffe vpon the sea and shall lift it vp * Or after the manner of Egypt in the way of Egypt ISaiah vseth heere the word scourge and not rod thereby signifying that the Lord would handle the enemies much more roughly and seuerely then they handled the Iewes For he threatens them with an vtter destruction and declares the same more plainely by two examples the first is of the Madianites who were horribly destroyed in the valley of Oreb which was thus nominated because of their king the second is of the Egyptians which were drowned by the Lord in the red sea when they pursued his people conquered all the countrie will threaten Ierusalem as if with his only looke he could take and sack it By he word Zion he comprehends all the citie taking a part for the whole bâ—cause this part was the highest and ouerlooked all the quarters of the Citie From the foolish ouerweening of this tyrant the Prophet shewes that the citie of Ierusalem was not farre off from an vtter downefall for the whole countrie yea the Citie it selfe was so astonished that none durst oppose himsâ—lfe against the enemie Thus the Prophet meant to amplifie the benefit of God by these circumstances to wit that it was to be attributed to the speciall fauor and good wil of God and not to mans help which auailed nothing that Ierusalem was deliuered euen as if a man should haue pulled a sheepe out of the iawes of the wolfe Vers 33. Behold the Lord God of hostes shal out off the bough with feare they of high stature shall be cut off and the hie shall be humbled 34. And he shall cut away the thick places of the sorest with iron and Lebanon shall haue a mightie fall ALmost all the expositours doe expound this place of the Assyrians for they think the Prophet threatens this destructioÌ„ wherewith the Lord will roote them out after they haue besieged Ierusalem as if he should speak on this wise The Assyrian shall be so swolne with pride that he will thinke himselfe sure of Ierusalem as soone as he shall haue once looked vpon it and also that all shall be astonished at his comming so as some shall flee away others shall yeeld themselues voluntarilie therefore he will by and by imagin himselfe Lord ouer all but the Lord will sodainly ouerthrow all his deseignes and will cut downe his high branches Yet when we aduisedlie consider euery thing and especiallie that which is by and by added of Lebanon with the consolation that followeth I am of opinion that this place ought to be referred to the Iewes themselues So then Isaiah as I thinke continues still to threaten the calamities which should happen soone after to the people as if he should say the Assyrian shall not only come to Nob but shall spoile the whole countrie and therefore he shall waste and whollie roote out whatsoeuer is beautifull and good therein euen as if one should cut off the boughs from the trees or as if the tree it selfe should bee plucked vp by the roots The Chapter following confirmes this interpretation The beginning of the Chapter ensuing depends still vpoÌ„ the two last verses of this present Chapter wherein the Prophet giues consolation against this calamitie and that consolation is ioyned to this verse and is added as a fit remedie to asswage the bitternes of so great heauines I do not greatlie allow of the diuision of the Chapter which is often times cleane against the haire and whollie confoundeth the sense of the Prophet I thinke then that that consolation ought to be joyned to this verse as if there were no diuision at all Moreouer this similitude is not easie to be expounded for it sufficientlie appeares that by the high and
or caues so also the diuels seeke for the night darkenesse and places far remote from mens sight to the end they may the more affright them which are fearefull and timerous of nature Vers 22. And Iim shall cry in their palaces and dragons in their pleasant palaces and the time thereof is readie to come and the daies thereof shall not bee prolonged HEe sets forth that which hath been touched before and shewes how horrible this change shall be that it might appeare that this shall come to passe from the iudgement of God and not by fortune He also amplifies it wheÌ„ he saith that this shal happeÌ„ not to houses but to pleasant palaces The shortnesse of time whereof he speakes here may be referred to the first destruction yet so as it was requisite that the expectation of the faithfull should bee held the longer in suspence I haue told you that Babylon was not so quickely ouerturned and that the discomfiture made by the Medes was not so great that the Citie might therefore be compared to a desert He saith then that the destruction thereof shall shortly come the beginnings whereof were seene soone ofter for the Iewes were to content themselues in regard that this vengeance vpon Babylon was not promised them in vaine The holy Ghost in like manner is wont to preuent our heate and hastinesse A iust reproofe of our impatiency because we would haue God execute his iudgements out of hand and should chastise the wicked as soone as we thinke good But he only knowes the fit season which yet wee are impatient in waiting for by reason of the boiling of our passions The meditation of Gods eternitie the best bridle to curbe our impatiency But if wee could meditate of his euerlastingnesse we should easilie bridle this ouer great hastinesse by patience but because we haue much adoe to hold in our importunitie God doth somewhat incline vnto vs shewing that he will come by and by And yet let vs not iudge of the shortnesse of the time We must not iudge of this shortnesse of time according to our carnall reason according to our reason but let vs lift vp our hearts to heauen and despise the daies of this life Aboue all let vs learne to stoope as soone as we begin to see the iudgements of God comming towards vs yea though it be in the least measure although he deferre the execution of them for a long time The second member is immediately added for a confirmation to wit that the daies of Babylon shall not be prolonged as if he should say The Lord hath appointed a day so as none shall be able to make truce any longer THE XIIII CHAPTER Vers 1. For the Lord will haue compassion of Iacob and will yet chuse Israel and cause them to rest in their own land and the stranger shall ioyne himselfe vnto them and they shall cleane to the house of Iacob BEcause the particle Ci hath diuers significations wee may conioyne this verse with the former thus But yet the Lord will haue pitie vpon Zion and so it should shew how much the condition of the Church differeth from that which he described before But I had rather take it for a particle rendring the cause and that indeed agrees best to this place as in many other texts so as the sense shall be this God shall destroy Babylon because he shall haue compassion of Iacob whom hee can neither despise nor reiect Whence wee perceiue that the Prophet hath indeuoured hitherto to asswage the sorrow of this poore people to the end they might learne to be of good comfort in those their afflictions which God would at length auenge Thus Babylon the Church of God are here set before vs as in a glasse Babylon I say exalted in her soueraigne power who had so oppressed the poore and desolate Church that shee was vtterly past hope in a manner that euer shee should be restored againe But the Lord tumbling Babylon downe from her high seate therein witnesseth that he hath care ouer his people â—ow abiect or contemptible soeuer they seem to be Note this consolatioâ— From hence we may gather a sweet coÌ„solation when wee see that God thus gouernes all the world for our saluation For all things aime to this end that the elect may be saued and not ouerwhelmed by any changes how many soeuer befall theÌ„ Quest But some will aske whether mercie and compassion ceased to be in God for a time Ans Doubtlesse it continued in him alwaies but the people which were so greeuously afflicted felt it not For being forepossessed with the sense of his wrath they iudged of themselues according to the outward appearance and were not able to apprehend his mercie And yet was the Lord euer like himselfe notwithstanding neuer left his mercifull nature We must distinguish between faithâ— apprehension and experience Thus then we must distinguish betweene the vnderstanding or knowledge of faith and experience for whilest the signes of Gods indignation appeare on all sides in regard that according to the iudgement of the flâ—sh we thinke hee is angrie so his grace is hidden from vs yet faith notwithstanding lifts vp our hearts aboue all darkenesse to the end wee may behold God in heauen who is fauourable towards vs. He will yet chuse Israel saith he Gods election eternâ—ll The election of God is eternall for hee chuseth vs not as if he thought not on it before and euen as we were chosen before the foundations of the world so doth he neuer repent himselfe of the same his election Ephes 1.4 Rom. 11.29 But when the Lord corrects his children this hath in it some appearance of reiection as we may gather from the ordinarie complaints of the faithfull Psal 7.4.1 Lord why hast thou put vs away for euer Why is thy wrath kindled against the sheep of thy pasture Psal 74.1 For we apprehend the election or reiection of God according to our infirmitie We often measure Gods affection towards vs by his outward worke Our vocation a confirmation of our election How God is said to elect and reiect vs. and measure his affection towards vs by the outward worke I speake of that knowledge which proceeds from experience which is corrected by the light of faith And therefore when the Lord calles vs that is to say when he confirmes his election it is said he chuseth vs and contrariwise that hee reiects vs when he shewes vs any euident signe of his indignation See then how we are to vnderstand this verse to wit that although the Lord should so sharplie correct his people as if he meant to cast them off yet notwithstanding he will shew in the end by the effects and will giue them to know that he hath elected them when he shall giue sufficient testimonie thereof and shall take compassion vpon them Now we may easily collect that which I said erewhile to wit that there
they kept their meetings He threatens then that all the Cities shall lament yea and that extraordinarily because the most honorable assemblies should make it That which is added touching the smoke may be taken for the fire so as the thing it selfe should be shewed by the signe because the smoke appeares before the fire burnes forth By North we may vnderstand as well the Assyrians as the Iewes seeing both of them were situated on this side of the Philistims yet had I rather referre it to the Iewes I meane not now to stand refuting of the contrarie opinion As we haue said heretofore then the Philistims thought themselues great gayners by that which the Iewes lost when the Assyrians had done them any scathe Which also happened not long since to many nations who tooke pleasure to see their enemies destroyed by the Turks for they knew well inough that such victories brought heauines and damage vnto them So as when they whose ruin they thirsted after were vanquished the way by that meanes was laid open for such as in the end subdued them Whereas he addes in conclusion that none shall be alone it appertaines to the enemies who shall be so furnished with power and authoritie in the day prefixed that is to say when God shall haue decreed the destruction of Palestina that none shall remaine idle in the house but all shall be readie and prepared to march forward As if any in praysing the authoritie and power of some Prince should say that all his subiects assemble themselues and are in a readinesse as soone as he holds vp but his least finger Vers 32. What shall then one answere the messengers of the Gentiles that the Lord hath established Zion and the poore of his people shall trust in it I Had rather interpret this of all Nations simply then of any one in particular for as soone as strangers are entred into a Citie they are wont to inquire what is done there to the end they may get some newes It is as much then as if he had said What answer shall they giue to strangers when they shall inquire after newes What shall be the common talke after the Philistims be vanquished This The Lord hath established Zion His meaning is then that the ouerthrow of the Philistims shall be such an excellent pledge of Gods mercy towards his people that all shall thereby vnderstand fugitiues shall flee vnto Zoar an heifer of three yeeres old for they shall goe vp with weeping by the mounting vp of Luhith and by the way of Horonaim they shall raise vp a crie of destruction HE heere names other Cities for his meaning is to bundle vp all the Cities of this Countrie as it were in one fardle that they may be throwne into the same destruction with the rest as if he should say Not one shall escape Whereas he addes a little after Therefore the harnessed of Moab although the Hebrue particle be a shewing of the cause yet others expound it otherwise but it is a matter of no great moment The Prophets meaning is to shew that none shall be exempted frō howling seeing the strongest and most valiant amongst them shall do it Afterwards he shewes that euery one shall be so affected with his owne griefe that he shall not minde his neighbour In the 5. verse he takes to himselfe the person of a mourner or a sorrowfull person but it may seeme strange yea very vnfitting that the Prophet should bewaile the destruction of the Moabites for he should rather haue sorrowed at the calamitie of the Church and reioiced at the ouerthrow of the enemies But the Prophets are wont to take vpon them the person of those against whom they prophesie afflictions to the end they may represent their estate as it were vpon a stage or scaffold And thus they moued affections more then if they had propounded the doctrine simplie without this art And yet no doubt the Prophets trembled themselues at the iudgements of God yea euen at those which they threatned the wicked withall but that which I haue said is lesse cōstreined and agrees best as we may easilie discerne by common experience He calles them fugitiues which fled thence for his meaning is that those which shall escape frō Moab shall come vnto Zoar whom he compares to a heifer of three yeere old which is in her full force and strength and hath not yet brought forth nor felt labor nor the yoke but fetches her frisks and playes the wanton Now when the forces of the enemie presseth neere vpon a place then they flee to other Cities which hau◠not yet been assailed and which seeme to be furthest out of danger Zoar was such a one because the enemies had not yet ouerrun it but if any had rather expound this of the whole region I gainsay him not Iere. 48.34 because it seemes Ieremiah speakes in generall who notwithstanding borrowes many sentences from our Prophet vnlesse some had rather affirme that he there expresseth as well Zoar as Horonaim or rather the whole region which lieth between them If it be referred to the whole nation the sense will be that the Moabites who were nourished vp in pleasures and abundance of all good things felt no euill till it came vpon them from whence they grew proude And therefore to tame them it was requisit they should be driuen to Zoar which was farre remote from the Moabites thereby shewing that they could not saue themselues but by flying very farre off Those whom the Lord thus tenderlie fosters are heere admonished to be humble and not to prouoke the wrath of God against them by their pride and dissolutions How such ought to behaue themselues vpon whom God bestowes most of his benefits but to be sober yea euen thē when all things prosper with them in the best maner that can be wished as also to prepare for all changes when God shall be pleased to visit them By the mount of Luhith he describes other places of the countrie of Moab and sets forth the flight of this people and the sorrow that shall be thorowout the whole kingdome Whereas we haue turned They shall raise vp the crie others haue translated They shall breake or cleaue asunder with loud cries affirming that there is a transposition of letters and that the letter Gnain is doubled In this sense this verb should be deriued from Raah which signifies to breake or bruse but because this serues not much touching the principall I haue let that stand which is most approued so as the verb descends from an other which signifies to waken or raise vp If any had rather retaine the word To breake the sense is that there shall be a breaking and as it were a brusing of the members with sorrow and crying when one smites one arme against an other Vers 6. For the waters of Nimrim shall be dried vp therefore the grasse is withered the herbs consumed and there was no greene
them in the winter as if he should say they shall not only be a reproch vnto men but euen to beasts also Such then is the condition of the wicked who thinke themselues cocksure euen then when they lift vp themselues most against the poore Church But the birds shall make their nests vpon them on the one side and they shall serue for houses and food for the wilde beasts on the other side so as they shall not only be in worse case then the meanest man in the world but their condition shall be far binferior to that of the brute beasts for being exposed to all shame and contempt they shall manifest to the whole world that Gods prouidence is wonderfull Vers 7. At that time shall a present be brought vnto the Lord of hostes a people that is Or rent or torne scattered abroad and spoiled and of a terrible people from their beginning hitherunto a nation by little and little euen trodden vnder foote whose land the riuers haue spoyled to the place of the name of the Lord of hostes euen the mount Zion THe Prophet shewes againe wherefore he threatned the ruine of this prophane people For in as much as all nations in a maner had conspired the destruction of the Church it should seeme that her vtter subuersion was now come The Lord shewes then that he will assist her in due season for had he not resisted such enterprises and repressed the plots of the enemies betimes the Iewes might haue despaired therefore hee lets it be knowne that he hath a care of his Church so as howsoeuer it pleaseth him to chastise her yet shall she feele his help in time conuenient Yea hee will oppose his strength against the power of tyrants and of her enemies lest they should ouerthrow her and so attaine their long expected hopes That the Iewes then might be imboldned to wait with patience he not only separates them from the Ethiopians but aduertiseth them in like maner that God will moderate his iudgements for their saluation Now he alludes to the second verse of this Chapter where wee saw the people of the Iewes termed by these names and titles He vseth the verb To bring because before this they should be led away as captiues so as it should be no more lawfull for them to goe vp to the Temple then for forreine nations We must also note this word Rent for his meaning is that the people shall be scattered as if hee should say Howsoeuer you must bee brought to a small number and shall be but a poore remnant yet shall this little portion that remaines be offred vnto God for a sacrifice From hence we are to gather a most fruitfull doctrine and exceeding fit for our time A doctrine of singular vse We see the Church at this day to be almost past recouerie for she is scattered oppressed ouerwhelmed and trodden downe on euer side What ought we to do in the mids of so great distresses We must lay fast hold vpon these and the like promises and assure our selues that howsoeuer the world goe yet God will defend and maintaine his Church And albeit she be as a bodie torne in pieces and scattered here and there yet will he easily gather her scattered members together againe by the worke of his spirit for he will neuer suffer the remembrance of his name nor the inuocation thereof to perish The Lord will so worke that of these peeces which lie now scattered here and there there shall be a people made and gathered together For it is easie with him to gather into one those whom he knits together by the vnitie of his Spirit although they be diuided farre asunder one from another Although then that we see the Church diminished and some of her members cut off yet shall some gift bee reserued out of her to be presented and offered vnto the Lord. To the place of the name The Prophets are accustomed to vse this manner of speech often For when they mention the seruice of God they set is forth by externall exercises as by altars sacrifices washings and such like Now the very truth is that in regard the seruice of God is internall it cannot be represented but by outward signes whereby men testifie that they serue and worshippe God Now he names the mount of Zion here chiefly because this place was consecrated vnto God as the place wherein he would haue sacrifices offered vnto him For the Lord honoured this place aboue al others in causing the doctrine of his word to come out thence as we haue seene Chap. 2.3 so that vnder this name wee may rightly vnderstand the pure and sincere worship of God To conclude the Prophets describe not this seruice in such wise as it should be after Christ his comming but such as it was in their own times the reason is because it was needfull for them to apply themselues to the capacitie of the people whom they taught Hence wee may gather that we appertaine not vnto the Church vnlesse we be offered vnto God in sacrifice We can haue no assurance that we belong to the Church of God vnlesse we offer vp our bodies and soules a sacrifice vnto God Rom. 12.1 15.6 2. Cor. 5.15 Whosoeuer hee be thē that challengeth any interest in God let him offer himselfe vp such a sacrifice vnto him and let him no longer liue vnto himselfe but giue and consecrate himselfe vnto God The meanes whereby this is done is by the sword of Gods word to wit the Gospell whereby Paul glorifieth that he sacrificed and offered vp men vnto God as Rom. 15.6 before alleaged By the place of the name of the Lord he means not that the essence of God of which wee must not thinke in any wise as of a carnall or earthly substance should be inclosed therein as if he were tied to any one place but because it was the place wherein the Lord was pleased to manifest testimonies of his power and to be honoured and called vpon where he also shewed his presence by his goodnesse and power especially in regard of the weaknesse of the people who otherwise could not comprehend his maiestie And yet we are to note that wee cannot be acceptable vnto God vnlesse wee be vnited vnto him in the same faith that is to say vnlesse wee be knit together as the members of his Church It is not needfull indeed that we should runne to Ierusalem or to mount Zion for Zion is now spread ouer all the world and is consecrated vnto God in generall It remaines then that we haue the same faith amongst vs and that wee be ioyned and lincked together by the band of loue For if these be wanting in vs then is there nothing in the midst of vs but pollution Where faith and loue is wanting there all things are vncleane vnto us neither have we any thing that is holy and consecrated vnto vs. THE XIX CHAPTER Vers 1. The burden
them therefore it is that the Prophets are wont to mingle consolations after their denunciations of iudgements Seeing these things serued then to cheere vp the faithfull no doubt but they were speciallie directed to the Iewes among whom faith had her speciall residence in regard that it appeared in none but them But yet we are once againe to obserue these words after many dayes for this is added to exercise the faith of Gods children we often run headlong in our desires and would haue God accomplish his promises by and by we grudge that he delaies so long and wax so impatient that we can no longer indure But we must learne in humilitie to wait and looke long for the saluation and mercie of our God and not be discontented how long soeuer he deferre for certainly he will come and he will not tarrie But herewithall wee must note that God speakes not heere of all for as we haue seene in the 13. verse he was determined to saue but a few and this ought so much the more to whet our appetites to the end after we haue been long exercised vnder sundrie calamities we may meete the Lord that smites vs by vnfeined repentance Vers 23. Then the Moone shall be abashed and the Sunne ashamed when the Lord of hosts shall reigne in mount Zion and in Ierusalem and glorie shall be * Or euen in the presence of his c. before his ancient men MAny thinke that the Prophet vseth this vehemencie against the Iewes as if he said The Sunne Moone and Starres are ashamed of your incredulitie so that you are a detestation not to men only but euen to the insensible creatures but this seemes vtterlie wide frō the Prophets purpose I make no doubt but he continues on that consolation which he touched in the former verse as if he should say When the Lord shall visit his people and purge his Church he will establish such a glorious kingdome that it shal darken the light of the Sunne and Starres And this maner of speech is very vsuall among the Prophets we also haue seene it before in this prophesie Now Isaiah speakes not here alone of the head but also of the whole bodie of the Church when the Lord then shall settle his kingdome vpon mount Zion his glorie in the restauration of the people shall be so great that that which seemes bright and glorious in mens eies being compared with this shall be but darkenes And the better to expresse it he names the greatest lights in the firmament Some improperlie draw the verb To reigne to Gods vengeance for albeit God reignes when he iudgeth the world yet this maner of speech linked thus together God shall reigne in Mount Zion alwayes notes mercie and saluation For he speakes of the restauration of the Church whence we gather that these things are not accomplished but in Christ In mentioning of the Ancients he vseth a figure called Synecdoche a figure often vsed in scripture taking the chiefe part of the Church for the whole bodie and yet not without a speciall cause The ancient men Priests and gouerning Elders are heere taken then not only for the Priests but for those gouernors which haue the ouersight of maners and discipline to wit such as ought with wisdome and discretion to gouerne others And vnder these names he comprehends all the people not only because they represent the whole bodie the common people being hid as it were vnder the shadow of their wings but also that the faithfull might haue good hope of a future restoring otherwise it were to little purpose that a scattered multitude should be left like a crased bodie or a confused lump It is not without cause that the particle euen before his auncient men is added to the end the Iewes might know that Gods power should be glorious not that it can be comprehended with the eies of flesh but by faith for he so reignes that we effectuallie feele his strength in our weakenes And if we apprehend not this we shall neuer receiue any comfort In stead of glorie some reade gloriouslie others glorious I had rather take it in the substantiue although it be not much materiall as touching the sense For he shewes how great Gods glorie and magnificence should be when Christes kingdome shall be set vp all glorie then must be turned into darknes that his glorie alone may shine and surmount all things Whence it followes that God then inioyes that which belongs vnto him in the middest of vs and that honor which none ought to depriue him of when all creatures are brought within compasse and that he alone shines and is the light of our eyes THE XXV CHAPTER Vers 1. O Lord thou art my God I will exalt thee I will praise thy name for thou hast done wonderfull things according to the counsels of olde with a stable trueth HItherunto Isaiah hath prophecied of Gods iudgements which hung not ouer the head of one people alone but almost of the whole world Now it was impossible that the consideration of so many calamities which hee foresaw would fall vpon them should not worke great sorrow and trouble of mind in him For those that are of an vpright heart desire that all the world might bee saued And as they thirst after Gods glory so they cannot but loue all the works of his hands by how much the more then a man is possessed with the true feare of God the more neerely is hee touched to the quicke with the feeling of his iudgements In the meane while the wicked are besotted when he manifests the same and will not be moued for any terrours whatsoeuer the godly on the contrary quake at the least signe of his displeasure If wee haue experience of this what thinke we the Prophet felt who saw all these calamities which hee foretold before his eyes as in a glasse For the Ministers of the word must needes bee much more effectually affected with the sight of such things then the common sort that the same may be as it were a seale vnto them of the trueth of their doctrine The Lord then hauing set these horrible desolations before the Prophet as in a table it was necessarie that being moued with sorrow and griefe he should turne his eyes vnto the Lord for otherwise hee might haue been intangled with confused passions and great disquietnesse of minde And therefore being assured that the Lord would prouide for his Church in the middest of these tempests and that hee would gather in those vnder the wings of his power which before were scattered farre off hee takes courage vnto him Wee see then that Isaiah continues constant in his vocation without being daunted or any way discouraged but rather relying alwaies vpon the assurance of obtaining mercy and therefore hee continues to celebrate the praises of the Lord his God By this we may see that this thanksgiuing depends vpon the former prophecies and that Isaiah respects not
of slaughter They thinke then that the Gentiles are called to the banquet the Iewes being made their pray as if the Lord should say I haue prepared a goodly banquet for the Gentiles to wit the Romans shall sacke and spoile the Iewes But as I thinke this sense cannot stand neither shall there neede any long refutation when I shall haue acquainted you with the true meaning Others expound it as if Isaiah should speake of Gods wrath thus The Lord will make a feast to all people he will make them drinke the cup of his wrath till they be drunken therewith But the Prophet meant nothing lesse for he goes on still to set forth the grace of God which should be manifested at the comming of Christ Vsing the verie same similitude with that in the 22. Psalme vers 26. where Dauid describes the Kingdome of Christ saying that the poore as well as the rich shall partake of this banquet and shall eate their fill by which hee signifies that no nation shall be exempt from hauing part in this benefit At the first The Iewes were first feasted alone it seemed that the Lord onely feasted the Iewes because they alone were his adopted people and entertained at this banquet as those of his owne houshold but now he accepts of the Gentiles also But now the Gentiles are partakers thereof with them and sheds forth his graces vpon all nations There is here then a close opposition when he saith to all people for formerlie he was knowne but to one nation The feast of fat things is to be vnderstood of fat beasts Some translate the word Shemanim lees or dregs but very improperlie for by this word he meanes old wines which we commonlie call old store which are better then ordinarie but speciallie in the East where they beare their age best He calles the liquors wherein no lees appeere neate and fined wines To be short it appeares sufficientlie that neither Iewes nor Gentiles are threatned in this place but that both of them rather are inuited to a goodly banket This may the better be vnderstood by the words of Christ himselfe where he compares the kingdome of heauen to a Mariage feast which the King prepared for his sonne Math. 22.2 vnto which all were indifferentlie called because they which were bidden before would not come For mine owne part I make no question but Isaiah speakes here of the preaching of the Gospell Therefore in as much as the doctrine thereof came from the mountaine of Zion he saith that all nations shall come to feast there for when God offred the heauenly food wherewith mens soules are fed vnto all the world it was as if he had erected a table for all commers The Lord now dayly inuiteth vs to fill and inrich our soules with all good things and to that end he raiseth vp faithfull teachers by whose ministrie he prepares his dainties for vs and withall giues force and power to his word that we might be replenished and satisfied As touching the word Mountaine albeit Gods messengers come not from Mount Zion to giue vs food yet by this word we are to vnderstand the Church out of which none can partake of these benefits for such dainties are not to be found in the streets nor hie waies this table is not spread euery where neither doth euery place afford vs this banket The Church is the place then where we must come to keepe this feast Now the Prophet notes this mountaine especiallie in regard God was there worshipped no where else yea both these reuelations as also the Gospell came from thence Whereas he saith this banket shall be sumptuous and royallie furnished it appertaines to the praise of the doctrine of the Gospell for it is a spirituall food to nourish and refresh our soules yea so wholesome and excellent that we neede seeke no further Vers 7. And he will destroy in this mountaine the couering that couereth all people and the vaile that is spread ouer all nations THe interpreters also varie vpō this place for some by the word couering vnderstand the shame wherewith the faithfull are so couered in this world that the glorie of God seemes not to shine in them as if he should say Albeit the faithfull be ouerwhelmed with many disgraces yet the Lord will deliuer them from them all and make their estate glorious I let passe other expositions but the true meaning as I thinke is that the Lord here promiseth to take away that vaile which held them in ignorance and blindnes These obscurities then were scattered and driuen away by the light of the Gospel The light of the Gospell scatters the darknes of ignorance Now he saith that this shall be done in the mountaine of Zion whence the light of the word in very deede shined thorowout the world as wee haue seene heretofore Chap. 2.3 This text then must be referred to the kingdome of Christ Mal. 4.2 Christ the Sunne of righteousnes for the light shined not vpon all men till Christ the sunne of righteousnes arose who tooke away all vailes couerings and wrappings Here we haue then another commendation or praise of the Gospell to wit that all darknes shall be dispersed by the light thereof yea and all vailes of error shall be taken from our eyes Whence it followes that we are enwrapped and blinded with darknes of ignorance till we be inlightened with the doctrine of the Gospell We remaine in darknes and in the shadow of death till the light of the Gospell shines vpon vs. which only is of force to giue both light and life and perfectlie to frame vs new This place also confirmes the calling of vs Gentiles for the Iewes are not only bidden to this banquet but all nations who before were ouerwhelmed as it were in all maner of errors and superstitions Vers 8. He will destroy death for euer and the Lord will wipe away the teares from all faces and the rebuke of his people will he take away out of the earth for the Lord hath spoken it THe Prophet goes on still with the matter in hand for in summe he promiseth that there shal be perfect felicitie vnder the kingdome of Christ And the better to expresse it he vseth many figures very fitting and agreeable for his present purpose Wherein true happines consists True felicitie stands not in earthlie nor transitorie things but in that which can not be taken from vs by death for in the chiefest delights the pleasure thereof is much diminished because they can not last always He ioines two things together then which make happines full and compleate first that a man may liue euer for it is a miserable thing for them to die which otherwise were once happie for a time secondly that this life be ioined with ioy for without that death seemes better then a life full of trouble calamities Further he ads that all rebuke being taken away this life
to a deluge in regard of the violence and vehemencie therof Now these scoffers thought themselues cock-sure in regard of being hurt by any such tempests how sharp or furious soeuer they were and made full account to escape albeit they ouerranne the whole land prouided that they were fortified with falshood and with vanitie before hand They could not but see what iudgements and calamities men are subiect vnto but because they beheld not Gods hand in them nor considered his prouidence but imputed whatsoeuer fell out to blind fortune therefore they sought remedies and leaning-stocks whereby they might secure themselues and keepe back these scourges farre off from them Vers 16. Therefore thus saith the Lord God Behold I will lay in Zion a stone a tried stone a pretious corner stone a sure foundation He that beleeueth shall not make hast NOw Isaiah comforts the faithfull and threatens the wicked with their iust and deserued perdition First he sets downe the consolation which concerned the faithfull who were then in stead of a May-game to these Gallants For we see how the wicked are not ashamed at this day to deride our simplicitie holding vs no better then idiots that in the middest of so many troubles and bitter persecutions wee still hope notwithstanding that God will turne all to the best for vs. The Prophet soares vp and relieues the hearts of the good with this consolation then against the insolencie of the reprobate to the end they might goe on cheerefullie and boldlie contemning all their flouts mocks and might also be assured that their hope should not be in vaine The word demonstratiue Behold is put heere for the greater assurance of the matter as if he should say Albeit the vnbeleeuers make no reckning of my words nor giue any credit vnto them yet will I be as good as my promise for all that The pronoune I is also of great weight for the further confirmation of the prophesie Now for the words first Bochan is put by way of an epithite with the word stone and signifies Of proofe and may be taken as well in the actiue signification as in the passiue or for a stone vpon which the whole building is to be framed and ordered as to his rule of for a tried stone But the first exposition seemes to agree best and the proprietie of the Hebrew tongue requires that we interpret it rather in the actiue signification He calles it a tried stone then in regard of his effect because the whole building was to be squared and fitted vpon this stone otherwise of necessitie the whole house must sinke The word corner which he addes to it signifies that it beares vp all the weight of the building and by this title which is also giuen him in Psal 118.22 his power and vertue is recommended vnto vs. Lastly he calles it a foundation or if we may so speake a foundation fundamentall thus proceeding by little and little and as it were by degrees to the cōmendation of this stone For he shewes that it is not a common stone or such a one as is taken out of many which serue in the building but that it is a rare and excellent one euen such an one as beares vp all the weight thereof It is a stone then yet so as it filles the whole corner and is so the corner stone that the whole building is laid vpon it For as no man can lay any other foundation 1 Cor. 3.11 so must all the Church her members rest and be built vpon it only Some translate the second part of the verse as if it were an exhortation Let not him that beleeues make hast but I rather take it in the future tence in regard it agrees best both with the scope of the text as also because it is approued of by the authoritie of S. Paul I denie not but the Apostles followed the Greeke translation and in vsing their libertie were content to giue the sense of the place without looking curiouslie to the words but they haue in nothing altered the sense but haue rather truely and naturallie deliuered the same respecting the drift to which it was rightlie applied As often then as they alleadge a text out of the old testament they diligentlie retaine both the end and vse of it The Apostle alleadging this prophesie translated it according to the Greeke Who soeuer beleeueth shall not be confounded Rom. 9.33 which agrees with the Prophet for questionles his meaning was to say That he which beleeues ought to be quiet and still so as to desire nothing besides neither wauering in vncertentie nor yet hasting to seeke out new remedies but shall fullie content himselfe in his faith only The translation is proper then as you see in regard the word to hast notes out feruencie or trembling In a word A commendation of faith in regard of her effect the Prophet meant to cōmend faith by this inestimable fruite because in it we find assured rest and quiet Whence it followes that we shall alwaies be in vnquietnes and vexation of mind vntill such time as we haue attained it for no other hauen remaines for vs to harbor in in safetie No peace without that faith which is grounded vpon the truth of God but the truth of God vpon which if our faith be firmely setled we shall find it the only meanes to set vs in rest and tranquillitie of mind The same Apostle in another place describes vnto vs the fruite of this faith where he saith That being iustified thereby wee haue peace with GOD Rom. 5.1 Christ is this corner stone Mat. 21.24 Act. 4.11 Rom. 9.33 1. Pet. 2.6 Now the Apostles and Euangelists shew that this stone is Christ himselfe for when he was sent into the world the Church was then truely built and setled For first all the promises had their stedfastnes in him secondly mens saluation resteth vpon him alone Take away Iesus Christ then and the Church by and by falles and goes to ruine It is euident by the very text it selfe therefore that this is to be referred vnto Christ without whom we haue no assurance of saluation but shall be in danger of vtter ruine euer and anon Moreouer we haue the authoritie of the Euangelists and Apostles yea the Holy Ghost teacheth the same plainely by their mouth and ministrie But if we shall scan things a little better it will be easie to see how these things are applied vnto Iesus Christ Reasons to prooue that this stone must bee Christ First it will be granted that Isaiah doth nor for nought bring in the Lord himselfe pronouncing this to whom only it belongs to lay the foundation of his Church as hath been shewed before and shal be touched againe hereafter and besides this sentence is oft met with in the Psalmes For though all men should lay their hands to this worke It is God himselfe that hath builded his Church vpon this corner stone yet were
his father worshipped Iosh 24.2 But he redeemed him often besides that to wit when he was in danger in Egypt and in Gerar Gen. 12.17 20.14 Also when he discomfited the Kings Gen. 14.16 Lastly when God granted him issue euen at the time when hee was past power to beget any Gen. 21.2 For albeit the Prophet had a speciall respect to Gods adoption when he commanded him to goe out of his fathers house yet vnder this redemption he comprehends also all the benefits which God bestowed vpon him for we see that Abraham was not redeemed onely once that is from extrem dangers and perils of death Now if the Lord raised vp his Church in the onely person of Abraham and that in such a time as he had lost all strength to beget any children to conserue the same after him will not the Lord preserue it for the time to come when in mans iudgement it was as good as forlorne A singular consolation What a miserable waste was there of the Church at the comming of Christ How many enemies were there which opposed the same Yet did he set vp this his kingdome in despite of them all the Church florished and made all the world to wonder at the glorie of it Let vs not doubt then but that the Lord will in his due time manifest his power both in auenging himselfe vpō the enemies of his Church which oppresse it and in restoring of her to her first beautie When he saith Iaacob shall not be confounded we often see that the faithful are constrained to hang downe their heads with shame as Ieremie witnesseth I will put my mouth in the dust Lament 3.29 Also Micha Mich. 7.16 saith The time is come in which the wise shall put their hands vpon their mouth and licke the dust for when the Lord corrects his people so sharplie the faithfull must needes bee confounded therewith But the Prophet afterward shewes that this shall not indure for euer Let vs not dispaire then in aduersitie for albeit the wicked make vs their laughing stockes and lade vs with all the indignities in the world Harken to this O thou troubled soule and know it for thy selfe Iob. 5.27 yet will the Lord in the end draw vs out of this shame and confusion of face Yet the Lord therewithall shewes that this fauor belongs not vnto such proud ones who either are obstinate or oppose their hard heads against Gods blowes that hee laies vpon them but that it onely belongs vnto the humble who are bowed with shame walking humbly with their heads bowed downe But may some obiect Obiect how can it bee said that Iacob shall not be confounded seeing he was dead long before it seemes hee attributes some feeling to the dead and then they know what we doe in this world thence the Papists argue that the dead know all that we doe I answer Ans there is here the faining of a person which is often found in the Scriptures in which sense Ieremy saith That a voice was heard in Ramah Rachel weeping for her children and would not be comforted for them because they were not Ier. 31.15 For in that place he sets forth the destructiō of the Tribe of Beniamin by the lamentation of Rachel which was the grandmother as it were So Isaiah brings in Iaacob couered with shame and confusion in regard of the vices and wickednesses of his posteritie For as a wise sonne is the glory of his father so a foole is an heauinesse to his mother Prou. 10.1 Although mothers doe cocker their children most yet are they ashamed when they see them offend How much more fathers then Simile whose loue being guided by discretion are chiefly carefull for the well ordering and instructing of their children Must they not needs be much more grieued in seeing them wax wicked and dissolute But the Prophet meant here to touch the people to the quicke in setting Iaacob their father before them who being adorned with such rare graces of God was now dishonoured by his successors so as if himselfe had been present to haue seene them it would haue constrained him to blush for shame He therefore taxeth the vnthankfulnesse of the people who in stead of honouring dishonored their father Vers 23. * Or for whē he shall se◠c. But when hee seeth his children the worke of mine hands in the middest of him they shall sanctifie my name and sanctifie the holie one of Iaacob and shall feare the God of Israel THe particle Chi is here to bee read in its proper signification to wit For because the Prophet giues a reason why the shame of Israel should be taken away that is he should haue children raised vp vnto him againe as it were from death to life In that the Lord cals them the worke of his hands I nothing doubt but he therein meant to expresse the admirable worke of their redemption for he makes those new men as it were whom hee adopt◠and ioines vnto him for his children as it is said Psal 102.19 The people that shall be created shall praise the Lord in which place the holie Ghost doth in like manner speake of the restauration of the Church See chap. 4◠7 For there is no mention heere of that vniuersall creation of mankind vnder which all good and bad are comprehended as wee haue often said but he now brings vs to the knowledge of his power to the end we should not iudg◠of the saluation of the Church by viewing her present estate Here therefore wee must note diuers oppositions first betweene the deformitie of the Church and her beautie or excellencie betweene glory and shame secondly betweene the people of God and other nations thirdly betweene the worke of Gods hands and the worke of men for the Church can no way be reestablished but by the onely hand of God fourthly betweene her florishing estate and that miserable waste by which she was pittifully rent in sunder before For he calles the middest of her a perfect restauration by which the people shall be so reunited and ioyned together that she shall not only possesse the borders of the land but the middest and the chiefe place thereof also Lastly he shewes what the end of our redemption is The end of our redemption noted whē he saith That they shal sanctifie his name for we are all created to the end Gods goodnes may be magnified amongst vs. But because the most part of men doe shun this end God hath chosen his Church in which his praises do sound and continue as it is said in the Psalme 65.2 Praise waiteth for thee ô God in Zion Praise waiteth for the Lord but it is in Zion Now because many sheep in the flock grow corrupt the Prophet assignes this office to the faithfull whom God miraculouslie had preserued Moreouer because the hypocrites honour God with their lips and are farre from him in their hearts as we haue
his people Where I haue translated He wil be exalted that he may be mercifull others turne it When he shall be mercifull But I thinke the first translation sutes best It seemes to vs sometimes that the Lord either sits idle in heauen or sleeps when he permits the wicked to offer violence to his people and the ordinarie phrase of the Scripture is that he sits still or is farre off when he defends not his Church When therfore he had let loose the raines to the Chaldeans to oppresse the Iewes they might haue thought he had beene asleepe Wherefore the Prophet saith that the Lord will exalt or raise himselfe againe and wil goe vp into his Iudgement seate What to doe That he may shew you mercie Where he saith Blessed are all those that wait for him this flowes from the former part of the sentence wherein he called the Lord the God of Iudgement When the Prophet speakes thus graciously of him it is that he might perswade and exhort the Iewes to hope and patience Hope and patience for the people were full of diffidence and were tossed to and fro with a maruellous vnquietnes and vexation of spirit Why so Their infidelitie pestered them so miserablie that they were not able with quiet minds to wait vpon God Well to remedie this vice A definition of hope he exhorts them to wait that is to hope Now hope is nothing else but the perseuerance of faith If they be blessed that wait for God those must needs be accursed that flee from him Without hope no happines nor saluation when we peaceablie wait for the accomplishment of Gods promises Where he saith Those shall be blessed that wait for him on the coÌ„trarie he signifies that such as suffer themselues to be ouerswayed with impatiencie and haue their refuge to wicked shifts shall be accursed and in the end shall perish for without hope in God there is neither saluation nor happines Vers 19. Surely a people shall dwell in Zion and in Ierusalem thou shalt weepe no more he will certainlie haue mercie vpon thee at the voice of thy crie when he heareth thee he will answer thee HE confirmes the former sentence to wit that the people shall indeed be afflicted but yet that in the end they shall returne vnto Zion But this was a matter very incredible especiallie after the ruin of Ierusalem and the whole land for then it seemed that all the people were coÌ„sumed yet the Prophet giues them a promise that the Church shall continue safe We must dwell in Zion and in Ierusalem if we will haue our requests heard and granted He begins at Mount Zion where the Temple was erected and saith that the Lord shall yet be there called vpon then he addes that it shall be also in Ierusalem thereby vnderstanding the spreading and increasing of the Church together with the restauration of such things as before were ruinated In the meane while he aduertiseth them that Ierusalem shall be repeopled because God had his dwelling there When he addes thou shalt weepe no more it is to shew that their lamentations should not last alwaies The Church that is all the faithfull should be in great heauinesse whilest they remained in so miserable and in so wofull an estate but Isaiah tels them that this their sorrow shall haue an end and in this sense is it said in Psal 126.9 that those which sow in teares shall reape in ioy The Lord often suffers vs to be pressed with wonderfull anguishes but in the end he will relieue vs and giue vs matter of gladnes to wit when he turnes the captiuitie of Zion The returning of ZioÌ„s captiuitie the matter of our true ioy for this is the true ioy of the faithfull Moreouer in as much as it is a thing very difficult to reioyce whilst the tokens of Gods iudgements present themselues to our view on euery side the Prophet sets the cause of ioy before vs in his mercie Our ioy flowes from Gods shewing of mercie for we may assure our selues that all ioy and reioycing shal returne and abound as soone as Gods anger shall be appeased towards vs according as we haue before alledged that famous saying of the Prophet Abacuck that in the middes of wrath the Lord remembers mercie Though God be most readie to shew mercie yet will he be sought vnto Ezek. 36 37. and neuer so farre afflicts his Church but he limits moderates and measures his blowes by iudgement Our Prophet likewise shewes by what meanes we may obtaine this grace in saying it shall be when God shall heare the voice of thy cry For in these words hee incites and prouokes the faithful to praiers and ardent sighes and groanes To demand pardon of God without sense of sin is the next way to depriue vs of this mercy here promised for if wee aske pardon of God and be not touched with repentance and remorse for our sinnes whence indeed this cry ought to proceed we are vtterly vnworthy to haue any mercy shewed vs. Would wee then haue the Church deliuered from death and restored vnto a prosperous estate no lesse theÌ„ if she were raised vp out of her graue Oh let vs cry vnto the Lord that hee may heare the voice of our cries No looking for succour without the affection of prayer sighes and groanes For alas if wee be void of the affection of praier how can wee looke for any succour of him To answere here signifies nothing else but that God wil cause vs to feele by experience both his helpe and fauour for the Lord answers vs not by voice but by the effects And yet let vs not thinke he will forthwith answer our crieâ— Why so Many times there is much weaknesse of ours mingled with them so as they be disordered by reason of our vnbridled passions he will assist vs when it shall be expedient for vs so as wee shall proue by experience that hee hath respected our saluation Vers 20. And when the Lord hath giuen you the bread of aduersitie and water of affliction thy raine shall be no more kept backe but thine eyes shall see thy raine HEe continues on his former speech confirming the hearts of the faithfull lest they should faint Patience begets hope of a good issue for patience alwaies begets hope of a better issue He therefore instructs them pâ—tiently to beare the chastisement to come because they should onely feele Gods wrath theâ—ein for a time but soone after the storme shâ—ll be blowne ouer hee promiseth them that ioy and deliuerance shall bee at hand See Hos 14 5 because God will turne his anger away from them I expound the latter Vau After that as if hee should say After you haue been thus afflicted Psal 30.5 then the Lord will blesse you for hee will change your mourning into ioy Whereas some take the word Raine for Instructer it agrees not with the text for albeit the
he Psa 146.3 Cursed be he saith Ieremiah that trusts in man and makes flesh his arme Ier. 17.5 Yet we see that all none excepted determine and conclude of matters in themselues as if they were able to bring their designes to passe an hundred yeeres after which they haue plotted in their braine yea as if they could rule both heauen The pride of mans heart intollerable earth and seas and could gouerne all things euen as they listed Seeing there is such pride in all of vs let vs not maruell that the Prophet proclaimes that the Egyptians are not God but men For the Iewes attributed that vnto them which appertained vnto God What is that Euen the protection and safegard of the Church which he so reserues to himselfe that he will haue none to meddle with this office Isaiah doth therefore tauntingly taxe the Iewes in this place with the contempt of God and their false confidence wherewith they were puffed vp And thus we may see how great difference there is betweene God and men The great difference that is betweene God and men Men can doe nothing of themselues but so far forth as God shall giue them power Come we to speake of the nature and excellencie of man wee may well praise the great graces which he hath receiued of God but oppose him once against his Creator then must he be accounted lesse then nothing For is it possible to attribute any thing vnto man but wee shall thereby take so much honour from God This is the cause why wee can neuer consent vnto the Papists Why there can be no pacifications betweene the Papists and vs. when we come to dispute of the cause of our saluation of free will and of the dignitie of merits and workes for in as much as man and God are in these things opposed one against the other it must needs be that whatsoeuer is attributed to man is taken from God But they part stakes in such wise as they giue part to God and part to men we on the contrary affirme that the sole whole cause of our saluation ought to be attributed vnto God as also that it cannot bee giuen to anie other but we shall therein commit most abominable sacrilege In a word let vs know that in this opposition nothing can bee left to man which is worthy of any praise By the word flesh he means imbecillity and weaknesse for what is in flesh but onely corruption He speakes of horses but the same or the like weaknes agrees also to the EgyptiaÌ„s As if he should say They and all the forces they can make are not worth a rush For albet the Egyptians had a soule as well as a body yet because they were earthly creatures and dwelt in houses of clay they must downe As if hee should say I am sure you haue no spirituall nor celestiall power To which purpose the Prophet saith Psal 146.3 Trust not in Princes nor in any child of man for his breath departeth and then all his thoughts perish Now albeit this word flesh properly belongs to horses yet it is no maruell if men be sent to take a view of the rottennesse thereof there to learne their owne transitorinesse But from the threatning that is added to wit that this wickednesse shall not goe scot-free we may learne a generall doctrine For the Lord will not indure to haue that giuen to the creature which belongs to himselfe nor that any should repose that trust in men which ought to be reserued for him alone God threates both the succourers and the succoured He threatens then as well those which should giue their succour and should be the cause of this vaine confidence as those which should be succoured should stay the hope of their safetie thereupon If God caÌ„not indure we should leane vpon creatures for saluation in matters belonging to this life present much lesse can he indure vs so to doe in things appertaining to life eternall Now if the Lord cannot abide this peruerse trust as touching things belonging to our temporary saluation how insupportable are those thinke we who to obtaine eternall saluation forge diuers trusts according to their owne fantasie For in so doing they exalt the power of men to set it vp in the place of God Vers 4. For thus the Lord hath said vnto me As the lion and the lions whelpe roare after their pray against whom if a multitude of sheepheards lift vp their voice they will not bee moued nor will humble themselues at their cry so the Lord of hostes will come downe to fight for mount Zion and for the side of it THe Prophet adds this verse to shew that the Lord is not minded to leaue his nish the Iewes for their wickednesses and chieflie for their Idolatrie so God also promiseth that this enemie shall be cut off when they shall cease to sinne and to serue Idols Thus wee see that our obstinacie is the cause why the Lord addes plague vnto plague and doubles his blowes in pursuing vs more and more For we still giue him new occasions of enflaming his wrath against vs. Reforme thy euil maners and God wil redresse thy miseries If we desire that God should strike vs more softlie and that our enemies might at once be destroyed and neuer trouble vs more let vs studie by newnes of life to enter into his fauor againe for he will by and by lay downe his rods and take away the force and power of our enemies that they shall not hurt vs. When it is said that it shall not be by the sword of man the Prophet thereby meanes that the deliuerance of the Church is the peculiar worke of God The redemption of the Church a peculiar worke of God giuing the Iewes to vnderstand that albeit there appeered no help in earth yet Gods secret power should be sufficient to redeeme them Are our enemies confounded then is their force repressed Let vs know that this proceeds from the hand of God Indeed he repelleth the force and furie of the wicked diuers waies but it is his onely hand notwithstanding whereby the Church is saued Note For he so works by humane helps that yet he keepes his chosen after a wonderfull and extraordinarie maner as may be seene euen since the beginning of the world and it is no lesse easie to perceiue it now God vseth men as instruments in sauing hâ—s Church yet so that his owne power only shines in this work Chap. 37. 36. 37. if we were not hoodwinked And yet this lets not but the Lord may imploy some of his seruants in the deliuerance of his Church but so that still his owne hand especiallie shines in such a worke We know this prophesie of Isaiah was fulfilled when the host of the Assyrians was discomfited and when Sennacherib fled For men commonlie see not Gods hand therein but the Lord manifests his power to the end we might know that
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
seeing it is thy propertie to relieue thy seruants vvhen all hope in men is past The particle also hath great force in it to confirme our faith and to acertaine vs that God who alwaies continues like himselfe and neuer degenerates from his nature being euer immutable will deliuer vs also for such a one the faithfull haue found him to be Let vs remember therefore in all extremities how the Lord hath been helpfull vnto our fathers that trusted in his helpe Psal 22.4 and hath deliuered them that thence we may conclude he will no more faile vs then he hath done them Vers 3. At the * Or voice noise of the tumult the * Or peoples people fled at thine exalting the nations were scattered Hee returnes now to the former doctrine or rather continues it hauing in the middest thereof placed a briefe exclamation First hee shewed that the Assyrians should be destroyed albeit they then seemed out of danger Now he calles forth the Iewes to be eye-witnesses of the same for the multitudes of the enemies being in a maner infinit euerie one quaked and thought them inuincible Isaiah therefore sets before their eyes their fearfull ruin and that no lesse then if it were alreadie come to passe He speakes in the plurall number calling them peoples because the Monarchy of the Assyrians was compact of many nations and their Campe was gathered out of many Countries But be it their numbers were so infinit What then Yet they shall miserably perish saith our Prophet Some expound the exaltation Manifestation whereby God did notably shew his power but I take it more simply to wit that the Lord who seemed before to sleep as it were whilest the Caldeans spoiled and pilled at their pleasure shall notwithstanding suddenly awake and come forth of his place Neither is it to bee doubted but the enemie proudly derided this his patience as if the God of Israel had been subdued and ouercome but in the end he rose vp and being set in his throne he reuenged himselfe vpon the wickednesse of his enemies to the full There is here then a close opposition betweene this exalting and that appearance of weaknesse which seemed to bee in the Lord for a time whilest hee suffered his people to be spoiled and wasted By the voice of the tumult some thinke the Lord would put his enemies to flight onely with a noise but I feare lest this interpretation should be more subtile then sound I willingly take the word voice then for the noise which should moue the Medes and Persians Vers 4. And your spoile shall be gathered like the gathering of caterpillers and he shall goe against him like the leaping of the grashoppers HE speakes here of the Assyrians Vnlesse any had rather referre it vnto the Iewes and so take the word spoile in the actiue signification albeit the first sense agrees best Now this change of persons giues great vehemencie to the prophecie in that he so plainly aduanceth himselfe against such proud aduersaries and doth as it were name them Yet some doubt whether he speakes heere of the finall destruction of this nation or of that discomfiture in which the host of Sennatherib was destroied before the walles of Ierusalem by the hand of the Angell All expositors almost haue followed this latter opiniō which notwithstanding as I think is too much constrained For it seemes the Prophet meant to say somewhat more in the beginning of the Chapter when he spake of the destruction of this people Yea as I haue touched a little before this prophecie may be extended further off so as it may comprehend also the Caldeans which were the last enemies of the Iewish Church But not to stand much vpon it it appeares sufficiently that the Prophet directs his speech against the Monarchy of the Niniuites Now hee compares this warlike people to caterpillars The first Simile because they should haue no power to resist but shall tremble and be so ouertaken with feare that they shall be taken vp by troopes and heapes The similitude is verie fit and Nahum vseth it Chap. 3.15 although somewhat in a different sense Wee know that this kind of vermin do much hurt especially to trees so as they may well bee called the calamitie of the earth But in regard they are void of defence albeit they flie in troopes we know that little children can easilie shake them downe gather them vp and kill them by heapes as many as they meete withall Our Prophet saith that the like shall befall to these insatiable robbers for albeit in that trade they had done much hurt a long time together yet in the end they should bee easily ruinated because being faint and feeble hearted they shall fall into the hands of their enemies in such wise that the riches which were hoorded vp in Niniue by theft should bee caried into Babylon The other similitude of the grashoppers is added The second Simile to shew that the Caldeans shall come vp leaping as it were to deuoure the Country For as these little wormes eate vp all before them so they flie without ceasing and in leaping nimbly vp and down they mar all the fruits of the earth whereas others refer this to the Assyrians as if the Prophet compared them to grashoppers because it was easie to scatter them one from another it agrees not for the Prophet sets the armie of grashoppers in battel aray as it were who by their leaping should ouerspread the earth and very fitly opposeth them to the caterpillers respecting herein as well the insatiable couetousnesse as the multitudes of the Assyrians and Caldeans Vers 5. The Lord is exalted * The Lord which dwels in the most high places is exalted He hath ctc. for hee dwelleth on high he hath filled Zion with iudgement and iustice HE sets that forth at large which he spake erewhile touching Gods exaltation going on with the same argument which was handled before to wit that in the destruction of so famous a Monarchy men should know how deere and precious the safetie of the Church is vnto him seeing for her sake he will roote out Niniue the Queene of Cities with her inhabitants also Now this aduertisement is wonderfull necessarie for hereby we perceiue that God spares not the prophane wicked for in setting himselfe against their rage he mindes to let his elect see what tender care he hath ouer them First hee saith the Lord is exalted on high whereas on the contrary the wicked thought to haue beaten him downe to the ground in the destruction of his people But to the end they should not thinke God to be like vnto those who being ouercome recouer new strength vnto them when things are in better plight as often it falles out in the world that such win that at one time which before they had lost at another he saith expresly that God is exalted in the presence of all and that such an high dignitie
children of Esau Gen. 36.8 and of the stock of Abraham as was said before As at this day what greater enemies haue wee then the Papists Papists the greatest enemies the Church of God hath which are baptized with the same baptisme that we are and make profession of the name of Christ and yet they furiouslie persecute vs and would haue vs vtterlie rooted out because we condemne their superstitions and Idolatries Euen such were the Idumeans and therefore the Prophet culled them out from amongst all the rest of the enemies of the Church In calling them the people of his discomfiture he confirmes the former sentence for it is as much as if the Lord had said It will be but in vaine for you to thinke you can escape my hands seeing you are alreadie ordeined to destruction For by this phrase of speech he pronounceth definitiue sentence vpon them as being alreadie condemned in his heauenlie decree and that no lesse then if at that present they had been put apart and cut away from off the land of the liuing And lest it might seeme that God did them any wrong he addes in iudgement for there is nothing vnto which men are more prone then to accuse God of crueltie so as the greatest part can not be brought to acknowledge him their competent Iudge especiallie if he chastise them somewhat seuerely Isaiah therefore shewes that this slaughter must needs be mixt with equitie seeing God neuer xceeds in ouermuch seueritie Vers 6. The sword of the Lord is filled with blood it is made fat with the fat and with the blood of the lambs and the goates with the fat of the kidneys of the rammes for the Lord hath a sacrifice in Bozrah and a great slaughter in the land of Edom. HE goes on still with the same argument but by another description which amplifies the matter greatlie wherein his drift is to rouze vp the wicked who were wont to gibe and geere at all admonitions as we haue said before Is it not needfull then that Gods iudgements should be disciphered out in liuely tables to wound the hearts of the enemies and to animate the minds of the faithfull with an holy pride in assurance that their foes can not any way shift it for all their stoutnes and rebellion but that they must be brought to the shambles like beasts as soone as God doth but hold vp his finger as they say He compares their destruction to the sacrifices for as they were wont to sacrifice beasts for the seruice and honor of God so should he be glorified by the slaughter of this people The Prophet then confirmes that here which he hath said before touching the iudgement for when the Lord executes Iustice Vers 5. his glorie shines thereby men reuerence and worship him so as the destruction of the wicked you see is rightlie compared to sacrifices which were a part of his seruice Indeed there was no great pleasure in beholding the sacrifices for the cutting their throats the gushing out of the warme blood and the stinck of the smoke serued rather to driue men away yet the honour and glorie of God shined euen in these things So this destruction of the Idumeans no doubt was an horrible spectacle to looke vpon and made no such goodly shew as to bring one in loue with the sight of it but that the faithfull euen in this respect might learne to sanctifie the name of God they were commanded to lift vp their eies to heauen because God in executing such a vengeance did as it were erect and set vp so many altars for his sacrifices And because they had vniustly afflicted the Church of God and had cruelly intreated his chosen without all compassion or humanitie Isaiahâ— pronounceth that the offering vp of their blood was a sacrifice acceptable and of a sweet smelling sauor vnto God because it is the execution of his iudgements By lambs and goates vnder a figure he means the people which should be sacrificed and in alluding to the sundry kinds of offerings he comprehends all the people as well small as great to shew that when God shall take his enemies in hand to punish them hee will not let so much as any one of them escape He mentions Bozrah which was the chiefe and head Citie of the Country in which the greatest slaughter should bee executed and in the next place addes the land of Edom through which this discomfiture should passe without sparing any corner of it Vers 7. And the vnicornes shall come downe with them and the * Or calues heifers with the bulles and their land shall bee drunken with blood and their dust is made fat with fatnesse THis verse is annexed to the former for it is no new thing he speakes of but hee continues the same figure amplifying what hee had said touching goates and lambes to which hee not onely addes calues but wilde beasts also The summe is that Gods vengeance is bounden so as he will spare neither age nor estate for he will put to the sword as well the cruell and proud Giants with their vaine brags as the feeble weakling as if one prepared a sacrifice in which beasts of all sorts were mingled one with another Neither should any thinke it absurd that lambs are coupled with cruell beasts in this sacrifice for by the word lambs in this place hee meanes not harmlesnesse and innocencie but the poore and weake are called so by comparison because their meane condition held them vnder some appearance of modestie Now albeit it may seeme strange that the Lord should thus smite his enemies without sparing of any at all notwithstanding by the word sacrifice he shewes he doth nothing but that which is iust and equall and for which he ought to be praised And indeed whosoeuer shall examin this fact shall be inforced to lay his hand vpon his mouth and to confesse that God had iust occasion to cut them off all not one excepted The like end are all reprobates to looke for namely to be sacrificed by the hands of those that are as wicked as themselues Some take the word Abbirim for Strong I had rather follow them which translate it Bulles it being so taken Psal 50. Albeit by Bulles here vnder a figure he meanes the strong and mighty Vers 8. For it is a day of the Lords vengeance and the yeere of recompence for the iudgement of Zion THis verse must be ioyned to the former for it containes the end why the Lord corrected the Idumeans so seuerely namely because he meant now to maintaine and reuenge the quarrell of his people For had he not added this reason that which hee spake before might haue seemed not onely darke but improper For it would be but a flitting and vncertaine knowledge of things vnlesse in the consideration of Gods punishing of the wicked we did also therein see that hee manifests the continuall care and loue which he hath to his chosen in
holy in respect of the principall part of regeneration in them The elect are called Saints in regard the principall part is regenerated The expositors turne the end of the verse diuerslie where he saith he shall goe with them for some translate They shall walke that way and shall not erre after they haue been accustomed to walke in it no not they which knew it before others This way shall be for the children of Israell those which walke in it shall not erre though they be foolish But me thinks the pronowne demonstratiue he may better be referred vnto God As if the Prophet had said God shall goe before you to prepare the way and the scope of the text also requires it to be so vnderstood for it was not enough for them to haue an open way vnlesse God went first before to direct his chosen Our Prophet then magnifies this inestimable grace by bringing in the Lord walking with-his people for if he shew vs not the way we shall alwaies erre being of our selus whollie addicted to vanitie Nay though the way be plaine and be before our eies yet can not wee discerne it from that which is crooked and although we haue made some good entrance yet will our follie carrie vs hither and thither out of it by and by But our Prophet telles vs that we shall not neede to feare missing of the way when we follow God whilest he goes before vs seeing it pleaseth him to take this office vpon him It is very likely also that he alludes to the historie of the first deliuerance because God then led his people in the day vnder the cloude and in the night vnder a piller of fire Exod. 12.21 Therewithall he also shewes how needfull it is that God should gouerne vs he also taxeth vs all of follie be wee neuer so wise in our owne conceit when he addes that the fooles shall erre no more for God lets them wander by crooked paths which thinke themselues wise enough to be their owne guides if we therefore desire to keepe him in the way with vs let vs acknowledge that we stand in neede of his direction In the meane while he offers vs a good recompence when he promiseth that all such as forsaking their owne counsels shal be content to follow him shall not erre in any thing though they be none of the wisest And yet his meaning is not that the faithfull shall remaine fooles still after the Lord hath taken them by the hand but he shewes what they were before God vouchsafed to leade them the right way Vers 9. There shall be no lyon nor noysome beasts shall ascend by it neither shall they be found there that the redeemed may walke HE addes yet another fauour of God and that is that the people shall be deliuered frō all dangers though they walked through the deserts Before Chap. 30.6 among other curses of God he put this that wild beasts should meet the Iewes in all places which way soeuer they trauailed but now being receiued into fauor they should be assailed neither by lyons nor any other cruell beasts because God would chase them away that his redeemed might passe without hurt or danger For albeit they had libertie to returne yet they might well meete with many impediments in the way and therefore he saith The Lord shall remoue all anoyances that might any way stop their passage He that begins a good worke will accomplish it vnto the day of Christ Philip. 1.6 Hence we gather a very necessarie doctrine to wit that the Lord not only begins the worke of our saluation but cōtinues it vnto the very end lest otherwise his grace might be frutelesse and vaine in vs. First then he opens the way to giue vs entrance Secondly he makes it plaine and easie and takes away all impediments Thirdly he goes with and before vs in the way Lastly he so continues forth this grace in vs that at the last he brings vs vnto his perfection We ought to make vse of this doctrine for the whole course of our life We must make vse of these foure points euery day For albeit our hearts be set whilest we liue in this world to aspire to our inheritance which is in heauen yet Satan laies many stumbling blocks before vs and we are inuironed on euery side with infinit dangers but the Lord who hath set vs in this way and goes before vs leading vs by the hand will neuer leaue vs in the midway but wil fullie perfect that vnto the end which he hath begun in vs by his Spirit We may also obserue that the mouthes of rauening and wilde beasts are musled so by the grace of God they cannot hurt vs nor exercise their crueltie vpon vs according as it is said in Hose 2.18 I will make a couenant for you with the beasts of the field and with the birds of the aire Vers 10. Therefore the redeemed of the Lord shall returne and come to Zion with praise and euerlasting ioy shall be vpon their heads they shall obtaine ioy and gladnesse and sorrow and mourning shall flee away THe Prophet confirmes the former doctrine to wit that nothing shall hinder the Lord from working the full redemption of his people because he hath decreed it He calles them the redeemed of the Lord first that he might prouoke them to the consideration of his power secondly that they should not measure the promise of their returne by looking vnto humane helpes Moreouer hee shewes that they shall come to Zion Thereby giuing them assurance that God will not bring them out of Babylon to leaue them in the way Hence we learne that we cannot enter into Zion which is the Church vntill God haue redeemed vs We cannot enter into the Church till God haue redeemed vs. for in this example of the ancient people we haue a patterne set before vs in which wee may see that no man is deliuered from vnder the tyrannie of the diuell whose vassals we are all of vs by nature vntill God haue preuented vs by his grace For who is sufficient to be his owne redeemer Now because the worke of this redemption belongs in particular vnto the kingdom of Christ it thereupon followes that hee is onely the finisher of it as himselfe saith Iohn 8.36 Againe it is not enough to be once redeemed for marke what the end of it is here to wit that he might remaine in the Church of God and grow daily from faith to faith Hath Christ redeemed vs then let vs aime at this marke with all our might Obiect If any shall reply that we need not goe far to be receiued into the Church for wee are brought into it by Baptisme I answere the Prophet vnder this figure Ans speakes of the whole course of our life because the redeemed of the Lord are then said to bee truly come into Zion when hauing ended this their pilgrimage they enter into the possession of
of the Turks or Iewes they know not and thus they houer in the ayre and touch neither heauen nor earth as they say There is not a worse plague to be found then such an imagination for thereby the true God and Idols are mingled together whose Maiestie is then tumbled downe from his throne vnlesse hee bee held as supreme head and all false gods with their worship laid at his feet The beginning of true pietie therefore consists in a wise distinguishing of this only God from all the troupe of idoll gods But Hezekias vseth two reasons by which he shewes they were no Gods First because they were made of corruptible matter Secondly they were the worke of mens hands Now what is more absurd then to see a man so much past shame as to be the forger of a God not only because himselfe is not eternall and God is but because he can not consist by his owne power not so much as one minute of an howre For example All the world not able to forme a sillie flea let all the world doe their vtmost to put all the wit force thereof into one man if it could be yet is he not able to make a poore flea what pride is it then for a man at his pleasure to put his hands to the worke and to forge as many gods to himselfe as he list for seeing all that is in vs is meerely earthlie and transitorie we can expect but treene gods to come from the worke of our owne hands Adde further that it is the greatest follie in the world to imagin vnder pretext of arte No follie like this to imagin that a piece of wood should become a God as soon as the workman by arte hath giuen some forme or shape vnto it to fasten a kind of diuinitie to a corruptible and an insensible block as if a peece of wood or stone began then to be god as soone as it hath some purtraiture giuen vnto it Thus we may easily ouerthrow all the superstitions which men haue inuented for stedfastnes and constancie must be sought further off then in mens shallow braines nay I say more all that which they haue inuented in that shop is condemned as lyes and things of nought Vers 20. Now therefore O Lord our God saue thou vs out of his hand that all the kingdomes of the earth may know that thou only art the Lord. NOw this good King in the conclusion of his prayer ouercomes all feare against which he had fought a long time for there is no doubt but the helps wherewith he hath hitherunto furnished himselfe did much incourage him with boldnes to adde this short clause Now albeit God deliuers vs not alwaies from outward troubles yet in regard he had promised to preserue and keepe the Citie Hezekias was bold to beleeue that this tyrant which plotted his ouerthrow should little auaile by any of his deuices And whereas he againe vrgeth the Lord with this motiue That his glorie shall be wonderfullie aduanced by the deliuerance of this Citie thence we gather that we ought to wish nothing more then to see the same florish euery maner of way for it is the principall end of our saluation from which we must not turne one iot if we thinke to find him mercifull vnto vs. In the second place we gather hence that such are vnworthie of Gods help who contenting themselues only with their owne saluation either forget or set light by the end for which they are saued For God by this vnthankfulnes is not only dishonored but they therein offer him great outrage in separating those things which at any hand ought to be ioined together Doth not the glorie of his name shine in our saluation And is it not the chiefest comfort and consolation we haue that it doth so as we haue said alreadie Yes doubtlesse Moreouer Hezekiah not only desires that the God of Israel may be onlie exalted of men but would haue him exalted so farre forth that all Idols also might be abolished for many Idolaters at that time would haue bin content that the true God had bin worshipped amongst the rest of their dunghill gods but because he can away with none to fit check mate with him all the gods which men haue forged must bee brought to nought that hee onely may obtaine the soueraigne Monarchy Vers 21. Then Isaiah the sonne of Amos sent vnto Hezekiah saying Thus saith the Lord God of Israel Because thou hast praied vnto me concerning Sennacherib King of Ashur 22. This is the word that the Lord hath spoken against him The virgin the daughter of Zion hath despised thee and laughed thee to scorne the daughter of Ierusalem hath shaken her head at thee NOw behold the fruit of praier for things being brought to an after deale God suddenly reacheth Hezekias his hand by the ministerie of our Prophet Isaiah God will haue our faith still exercised Not that hee so reached or stretched it forth that the enemie was forthwith put to flight but in promising deliuerance by Isaiahs mouth he still exerciseth the faith of his seruant Now as the Prophet for his part could not of himselfe haue giuen this consolation so had it been but a ridiculous thing to haue promised it vnlesse Hezekias had also beleeued that this message was sent him from God He therfore contented himselfe with this bare promise waiting in silence till God should manifest his power Now by this wee are taught that it is our dutie at all times to aske counsell of the Lord if we meane to feele his comforts in our afflictions and distresses for if we set light by the message which he sends vs by the ministerie of his faithfull seruants we are then vtterly vnworthy to receiue any consolation from him But albeit wee be neuer so well instructed and filled as it were with the knowledge of this doctrine yet it stands vs in hand to know it euery day better and better still drawing thence new testimonies to confirme our faith withall to the end we may haue remedies at hand when new assaults shall befall vs and may not at any time bee destitute of comfort in the middest of our greatest calamities for hee that is best furnished and fortified this way can neuer bee too well prouided We haue in Hezekias here a singular example of faith and constancie and yet the Lord contents not himselfe to haue comforted him once and by one prophecie onely as in verse 6 7. but he now confirmes his faith many waies that we who are far short of that constancie which was in him might learne to know what need wee haue of many helpes for the sustaining and vpholding of our faith continually Because thou hast praied vnto me The holy historie expresseth no more but this verbe I haue heard thee the word because therefore is a relatiue in that place but here it is an expositiue or a particle of giuing a reason as in many other
there was great likelihood of famine to insue which vsuallie followes warres for it is not possible but great dearth must ensue where the fields haue beene wasted and spoiled But against this necessitie which was likely to befall the Lord promiseth continuance of foode and propounds this as an euident signe of their deliuerance the better to perswade the people that he was the author thereof or at the least to fixe the memorie of it the faster in their minds This was a thing incredible and seemed farre to surmount all their capacities but it was needfull that the faith of Hezekias and the peoples also should be thus awakened that hauing intelligence of so rare a deliuerance they might be the better prepared to hope and that the issue also might shew how it came not to passe by chance or fortune vnto which for the most part these so many admirable workes of God are attributed The Prophets meaning then is After the Lord shall haue fraied the enemie away he will hold him so short that he shall neuer be able to renue his armie againe and thus thou shalt liue quietly in thy kingdome which shall bring thee forth fruit in such abundance that thou shalt want nothing Now in regard that part of their store was spent and the rest wasted as it comes to passe ordinarily in such publike calamities and that it was not permitted them to till the earth being now either besieged or else fled hee promiseth them corne without sowing vnto the third yeere Vers 31. And the remnant that is escaped of thâ— house of Iudah shall againe take roote downeward and beare fruit vpward THis appertaines to the former sentence for his meaning is that the Lord will deliuer Ierusalem in such wise that he will care for it also for the time to come and will keepe it vnto the end Truely all the benefits the Lord bestowes vpon vs are so many signes and testimonies of his perpetuall good will towards vs to the end wee might assuredly know that hee will neuer leaue nor forsake vs. But in this sentence wee are chiefly to obserue that which we haue also touched before to wit that the Lord defended Ierusalem because hee had pitched his Sanctuarie there out of which also the Messiah was to come The word Peliaih properly signifies Deliuerance but it is here vsed as a nowne collectiue which signifies those that are deliuered or are escaped as in other places the word captiuitie is taken for the captiues Now it is not without cause that he promiseth increase to this little remnant for albeit the siege was raised yet the people being much diminished they had small cause to reioice it was a thing very vnlikely to expect a full restauration of such an handfull of people That he might a little reuiue their sorrowfull hearts then he shewes that the Country shall be filled with inhabitans no lesse then if a faire and goodly plump of trees should fill the granges which were emptie before But it was not onely the waste of the land of Iudah which wounded the hearts of the faithfull thus with sorrow but the great dimunition of the ten Tribes their brethren which had also beene carried away captiues Now albeit they were thus scattered yet Isaiah promiseth that God would set them againe into their first estate so as they should multiply into an infinit number God often suffers his people to be brought to low ebs that his glory might the better appeare in their deliuerance for the Lord often suffers his to be diminished brought to nothing that his glory may the better appeare afterwards in their deliuerance And we at this day are to expect the like fauour from God which he hath heretofore shewed to his people that when wee see the Church at the last cast giuing vp the ghost as it were yet theÌ„ we may assure our selues notwithstaÌ„ding that God hath meanes enow readie at hand to multiply this small remnant againe For such a restauration must not be measured according to the scantell of our reason But hee saith the Church shall bee brought to so low an ebbe that euerie one will esteeme it quite forlorne euen as if it were plucked vp by the rootes and truly the kingdome of Israel was a most sorrowfull spectaâ—le of this plucking vp Yet the Prophet in the name of God promiseth such an increase that the tree which was stubbed vp by the rootes shall againe take deeprooting downwards Albeit the church then haue not that goodly outward hew beautie which the kingdomes of this world haue The Church of God must liue by faith and not by fight yet will the Lord giue it such an inward and secret power that by meanes thereof shee shall florish and grow contrary to all hope and reason of flesh and blood Let vs not be out of heart then though the Church seeme to want rootes neither let vs not thinke she hath none because they appeare not to our sight for the Lord hath promised she shall take roote downward Now hee addes the fruit also because the Church florisheth not onely as the grasse on the house top which is the estate of the wicked as we obserued in the 27. verse but shee shall bring forth plentifull increase and thus the Lord will finish in her the good worke he hath begun Vers 32. For out of Ierusalem shall goe a remnant and they that escape out of mount Zion the zeale of the Lord of hosts shall doe this BEfore hee promised the deliuerance of the Church vnder the similitude of rootes and fruits now hee sets it forth in plaine tearmes without any figure In these words therefore he alludes to that siege of Sennacherib which inclosed this small remnant of people vp in Ierusalem as in a prison by meanes whereof they were brought to great extremitie Now saith he they shall come forth that is to say all passages shall be laid open so as you shall walke to and fro againe at libertie without any annoyance For going forth is here opposed to the straits into which the poore Iewes were brought in regard of the feare of their enemies Albeit this word not onely signifies libertie to goe and come but the multiplying of the people which were few in number When the land of Iudeah then was ouerspread againe with great troopes and that out of these small remnants there came forth men and women like flocks of sheepe Ier. 30 16.17.18.19.20 31.10.11.12.13 Zach. 8.2.3.4.5.6.7.8 which were dispersed into all the quarters of the world it could neuer haue bin brought to passe vnlesse the Lord of this little handfull had created I will not say one but many peoples He not onely opposeth the zeale of the Lord against the counsels of men that hee might magnifie the excellencie of this worke but also admonisheth vs that it sufficeth of it selfe for all reasons wherefore the Lord shewes so wonderfull and admirable signes and tokens of
bethinke vs of our vocation that we may follow it effectuallie and diligentlie and walking in it as children of the light let vs abhorre all the darknes of our life past This is the cause why he calles Israel his seruant not that the Israelites had merited ought by their seruices but because it had pleased the Lord to choose them for his owne And therefore to the same purpose he addes Thou Iakob whom I haue chosen wherein he sets before them a speciall commeÌ„dation of his free bountie As if he should say You are my seruants not by merit but of my free mercie seeing I haue prepared you thereunto by mine election and by putting you apart to be my peculiar people To be short he admonisheth them that they obteined not this title of being the seruants of God by their owne industrie for there was nothing to be found in them that should make them more holy then others but only because the good pleasure of their master was such God chooseth and refuseth whom it pleaseth him The end of our election is â—o be Gods seruants who chooseth this or that man according to the counsell of his owne will Therewithall also he shewes what is the end of our election to wit that we should be the seruants of God For he hath chosen vs as the Apostle saith that we should be holy and without blame before him in loue Ephes 1.4 The end also of our election is that such as were the bondslaues of Satan before should now submit and giue themselues to God in absolute obedience In the third place he addes the seed of Abraham to teach vs that election depends vpon the free promise Election depends vpon the free promise of God not that the promise goes before election which is from euerlasting but because the Lord makes known his fauor in respect of his promise for to Abraham he said I am thy God and the God of thy seed Gen. 17.7 This fauor then was continued to his successors and in respect of the promise God had a speciall care ouer the welfare of this people as also S. Paul saith Rom. 9.4 That to them were giuen the couenants the promises and the law For which cause this seed was called an holy nation a royall Priesthood c. Exod. 19.6 1. Pet. 2.9 But the Lord shewes the singular loue he bare to Abraham in calling him his friend Abraham Gods friend It is no small fauor to be called Gods seruant Simile for if it be worthily esteemed an high dignitie to be brought into the seruice of a King or Prince how much more highly ought we to thinke our selues aduanced when we are accounted the houshold seruants of the Almightie And yet he contents not himselfe herewith but as if that were too little he honours him yet further and adornes him with the title of Friends Now that which is here said of Abraham belongs to all the faithfull which Christ declares at large Ioh. 15.15 I call you not seruants saith he but friends for the seruant knowes not what his Master doth but I haue acquainted you with all my heauenly mysteries and secrets by reason wherof you may easily discerne how great the loue and affection is which I beare towards you Seeing then that God hath done vs so great honour ought we not to bethinke vs of our duties Hath he shewed so vnutterable a fauour to vs and shall it not stirre vs vp to serue and honour him with the greater care and reuerence But let it I pray you be alwaies remembred that Abraham is not called the friend of God but in regard of adoption Note that Abraham is not called Gods friend but by the right of adoption as Moses also saith of the Iewes Deut. 4.37 He loued thy fathers and therefore he chose their seed after them Vers 9. For I haue taken thee from the ends of the earth * Or haue called thee before the excellences and called thee before the chiefe thereof and said vnto thee Thou art my seruant I haue chosen thee and not cast thee away ISaiah goes on with the same matter still for who is it that feeles not by common experience what need he hath euer and anon to be quickened vp by the often repetition of this and such like consolations when aduersities doe presse vs It is no wonder then that the Prophet insists so long vpon this argument Now from the onely person of Abraham he ascends to all his posteritie and mentions the benefits which he had done for them I take the relatiue Ish for the particle For because hee yeeldes a reason wherefore the people were to be of good comfort in their aduersities to wit they had felt and tasted before how good and gracious God was vnto them what cause had they then that they should not trust in him still for the time to come The ends of the earth may bee taken two waies either that the people had bin brought from a far Countrie euen from the place of Abrahams natiuitie or in respect that God who hath the vtmost bounds of the earth at his becke yet vouchsafed to reach forth his hand but to one onely people He addes the farre exceedings or excellencies for I haue so translated the word Atsilim which others expound in the masculin Princes or excellent but there is no great difference betweene the one or the other for the Prophet magnifies Gods grace who passed by other mightie nations and tooke vnto himselfe a nation abiect and obscure Egypt well conceited of her lea ning antiquitie nobilitie c. Some refer this taking to Egypt whence the people were brought For it is not vnknowne how glorious this kingdome was and what good opinion the Egyptians had of their learning antiquitie noblenesse of blood and other prerogatiues But I expound it otherwise and refer it to the election of the people who were taken from the middest of other nations much more excellent then they so as there is a comparison here betweene the Iewes and other nations Which Moses also shewes when he saith That they vvere not chosen because they vvere more in number then any other people for they vvere the sewest Deut. 7.7 but because the Lord loued them and because he vvould keepe the oth vvhich he had sworne vnto their fathers Deut. 7.8 Againe Thou entrest not into thine enemies land for thine vprightnesse of heart nor for thy righteousnesse for thou art a stiffenecked people Deut. 9.5.6 Albeit then they were much lesse in quantitie then all other nations yet they were chosen wherein they had a testimonie of Gods singular loue had they any cause then to mistrust so bountifull and liberall a father for the time to come hauing already receiued so many benefits from his hands Hee further addes that the people had a pledge of this grace in the law standing as it were vpon record as if he should say It is not hid from
aduanced vs the more carefull should we be to cut off all pride and presumption that we may giue our selues to reioycing in him and to the setting forth of his praise and glory only Vers 17. When the poore and needie seeke water and there is none their toong faileth for thirst I the Lord will heare them I the God of Israel will not forsake them HE goes on with the argument begun froÌ„ the beginning of the former Chapter for he sets out the miserable and poore estate into which the Iewes should be brought being in Babylon till God hauing compassion vpon them should at the last assist and help them Thus he aduertiseth them to prepare themselues for the induring of extreame pouertie when he telles them of thirst for wee know there is nothing more tedious to bee borne then the vvant of vvater when one is thirstie This therefore was a very apt kind of speech to expresse the greatnesse of their calamitie But the Prophet affirmes that God vvill aid them euen at the very pinch and thus we may see to whom this promise belongs namely to such as being in extremitie patch away and faint with thirst Hence also we may note that the Church flowes not alwaies in abundance of outward things The Church flowes not alwaies with abundance but is sometimes brought to penurie and want that by such goades in her sides she might be stirred vp to call vpon God for wee are wont to wax idle when things fall out as we would haue them It is good therefore to bee exercised with hunger and thirst that wee may learne to seeke the Lord with our whole hearts In a word it is very needfull we should be pressed with pouertie that so wee may the better taste the Lords bountie Questionlesse the Prophet meant by this circumstance to set forth the greatnesse of Gods grace as alâ—o admonisheth the people hereby not to faint nor quaile in the time of need and want Now we are to obserue what titles he giues them for in calling them poore and needie he speakes not to strangers but of such as the Lord had chosen and adopted for his heritage Wee ought not to wonder then if God now and then suffer vs to languish vnder hunger and thirst seeing hee hath exercised our fore-fathers no lesse seuerely When he saith the waters appeare not let vs learne that the Lord for the triall of our faith and patience takes away all means from vs that we might rest vpon him alone By the word I vvill heare he signifies that God helpes not all God helpes not all but such as call vpon him but such as call vpon him are wee so carelesse then as to contemne this helpe It is good reason we should be left destitute stil without feeling any succor in regard we are vnworthy of it Vers 18. I will open riuers in the tops of the hils and fountaines in the middest of the * Or plains vallies I will make the wildernesse as a poole of water and the waste land as springs of water 19. I will set in the wildernesse the Cedar the shittath tree and the myrre tree and the pine tree and I will set in the wildernesse the firre tree the elme and the box tree together THe Prophet amplifies the former doctrine by another circumstance to wit that the Lord needes no naturall nor externall remedies to succour his Church withall but hath secret and admirable meanes ready by which he can supply the necessitie thereof aboue all that mans reason can conceiue or imagin When wee see no helpe despaire easilie creepes vpon vs we dare hope no longer then we see worldly meanes present before our eies if they faile vs then all hope in God is gone But our Prophet telles vs that this is the very houre in which we should gather greatest assurance The time in which wee should gather greatest assurance because the Lord hath then most libertie to manifest his power when men are brought to extremities and seeme vtterly confounded It is his propertie then to assist those that are his against the expectation and thought of man that thus wee might not suffer our selues to bee transported hither and thither by any difficulties or idle discourses Now the better to confirme this hee promiseth to worke miracles contrarie to the order of nature teaching vs thereby not to speake or iudge of these his doings according to humane sense neither to tie his power nor promises to secondary causes for the Lord is strong enough of himselfe The Lord is strong enough of himselfe to helpe his chosen without or against meanes and needs no helpe from others he is not so bound to the ordinary course of nature but hee can change it as oft as it pleaseth him Now we know the things he heere promiseth to doe are contrary to nature as to make riuers spring forth in the tops of mountaines and fountaines in the middest of the plaine and pooles in the desert But why promiseth hee these things Lest the Iewes might thinke the way to be stopped vp against them in regard of their returning home because that great and spacious wildernesse was betweene them and it wherein passengers were wont to bee parched with the heat of the Sunne and left destitute of all necessaries Thus then the Lord promiseth plentie of vvaters and all other prouision needfull for their iournie These things were accomplished when the Lord turned the captiuitie of Zion but much more perfectly when he conuerted the whole world vnto him by the Gospell of our Lord Iesus Christ from whom flowed waters in great abundance Ioh. 4.14 7.37 38. 39. which were shed abroad throrowout the earth to quench the thirst of poore forlorne sinners Then there was such a change as men could by no meanes conceiue the reason of it in their vnderstandings Vers 20. Therefore let them see and know and let them consider and vnderstand together that the hand of the Lord hath done this and the holy one of Israel hath created it HOwsoeuer God shewes himselfe wonderfull in all his works God shewes his admirable power in nothing more then in the redemption of his Church yet when the matter concernes the restoring of his Church it is then that he manifests his admirable power principally so as he makes euery one astonied at it We haue seene heretofore and it will be repeated againe hereafter that by bringing the people home from captiuitie the Lord left such a testimony of his power therein as shall be memorable to the worlds end and the Prophet in effect saith as much here Now because we are either dull or carelesse in considering the workes of God or heede them not as we should The cause why the Prophet repeats one thing often therefore they easily slip out of our mindes and this is the cause why he repeates one thing so often For wee still stand muzing rather vpon things of nothing
abomination Others reade it The abomination in the nominatiue and vnderstand it that such are abominable as erect and set vp idols but I thinke it is otherwise to be vnderstood I take the verbe chosen indefinitiuely as the Grammarians speake it is often so taken in the Scriptures For when the Prophet speakes of the common people and recounts some ordinarie and vsuall thing they expresse not the noune substantiue Thus I vnderstand it then Men cannot forge idols but therewithall they also forge an abomination And surely this is a worthy text This place teacheth vs to abhor the idol and the idol maker teaching vs both to abhor idols and the boldnes of those that set them vp for this cannot be done without offering great violence to the Lord himselfe Many esteeme it but a sport but the Prophet not onely thinkes otherwise but he calles it such an abomination as God neither can nor will suffer vnpunished The word To chuse points out as with the finger The originall of idols from what fountaine idolatry springs For true religion should neuer be polluted with so many corruptions if men had not presumed to make them idols of their owne deuising Whence wee may note that all deuised and inuented worships of God are heere opposed to true pietie Vers 25. I haue raised vp from the north and hee shall come from the east Sunne shall hee call vpon my name and shall come vpon Princes as vpon clay and as the potter treadeth mire vnder foote NOw hee turnes againe to the argument which hee touched before concerning Gods prescience and power and shewes that the name of diuinitie appertaines to him onely in whom these things are to be found Touching his raising from the north some expound it of Cyrus others of Christ but I think the Prophet notes out two things here so as by north we are to vnderstand the Caldeans and by the east the Medes and Persians as if hee should say There vvill come two changes vvorthy of memorie for I vvill raise vp the Caldeans Caldeans and exalt their kingdome afterward the Persians Persians shall come vvhich shall bee their Lords and Masters Now although these things were to fall out long time after yet the Lord shewes that they were already manifest in his sight yea that hee ordained them in his secret counsell to the end the euent thereof might be a certaine token of his diuinitie Yet in the first member of the verse he denounceth iudgement to feare the Iewes in the second he sets forth mercy in testifying that the captiuitie and deliuerance of the people was his worke that all might perceiue that the prescience and power of God were things which did indeed belong vnto him The prophane nations diuide certaine offices amongst their gods Apollo Apollos Iupiter he foretels things to come Iupiter he puts them in execution another hee dispatches a businesse contrarie to that but Gods office Gods office is not only to foretell and signifie things to come but to dispose of things also according to his good pleasure For in whatsoeuer thing it be that any diuinitie shines it ought to bee ascribed to God onely and not to any other This is the cause why hee appropriates to himselfe both prescience Prescience and the execution thereof ought to be appropriated to God inseparably and the execution of the same inseparably In that hee saith he will raise vp from the north hee prophecieth as I touched before of the captiuitie to come of which there was no feare at that time because the Iewes and Caldeans were in league together in the next place hee prophecieth of the restauration of the people who had leaue of Cyrus to returne into to their Country Now who would haue imagined that things being in so good plight as then they were that such a change had been possible especially in regard the euent was to fall out long time after namely About some two hundred yeeres betweene the time of Isaiahs prophecies and the accomplishmēt thereof about 200. yeeres after the prophecies of Isaiah And yet the Lord testifies that he is the author thereof that so all might know that the Caldeans came not by chance but were raised vp of God who vsed them as his rods to correct the Iewes withall The Medes and Persians also subdued not the Caldeans by their owne power further forth then as they were led and directed by the same hand of the Lord. In this place therfore hee sets forth the greatnesse of Gods power and that so plainly that hee proues Kings and Princes to be but dung and dirt in comparison of him And thus we may yet better perceiue that the Prophet not onely respected those of his owne time but those also which should come after him for they which then liued could hardly discerne what this meant but their successors which saw it and had experience of it vnderstood it much better The end was that all might know how there was but one God before whose eies all things are naked and manifest and who gouernes all things according to his good pleasure You may perceiue then what an excellent text this is in that it shewes the perfection and certentie of Gods oracles The perfection and certentie of Gods oracles For the Iewes forged not these prophecies whilest they were prisoners in Babylon but their fathers hauing heard and receiued thē long time before their successors at last acknowledged Gods iust iudgement whereof they had been forewarned before and in the second place they also imbraced the mercy offered in that they saw God would in due time send thē deliuerance who as he is the preseruer of his Church so they felt him faithfull in his promises by good triall and experience Isaiah spake as hee was moued by the holie Ghost From this place therefore we may safely conclude that Isaiah spake not by his owne motion but that God vsed his tongue as the organ of the holie Ghost who put these wordes into his mouth The certaintie of prophecies In that he saith he shall come it signifies that whatsoeuer was foretold by Gods commandement should without all peraduenture come to passe For hee speakes of a thing to come Gods prescience and power which sets out as in liuely tables the prescience of God Secondly in adding that he is the author of these things that is to bee applied to his power To call vpon the name of God signifies nothing else in this place but to perform somewhat at Gods commandement It is true that Cyrus little thought he was imploied in the seruice of the God of Israel neither meant he to obey him but the euent shewed that the Lord marched before him by his secret power and prouidence to bring him to Babylon by continuall and incredible victories In comparing him to a Potter which treads his clay it is added because euery one thoght the strength and
to manifest himselfe to their fathers he hath not spoken in secret nor obscurely Whence it followes that the ignorance which is in them must needs be imputed to their owne malice in regard they did wittinglie shut their eies against the cleare light When he saith from the time c. It signifies that he performed that by his power which he had spoken with his mouth Hee rightlie affirmes then that he gaue signes of his presence when in performing all things he not only ratified the prophesies by the effects but also to teach that those things which men imagin to fall out by chance were gouerned and directed by Gods speciall prouidence In a word he puts them in minde of Gods ancient promises and of the accomplishment of them to shew that God will be alwaies like himselfe Those which say that Isaiah shall be present in spirit when the Lord shall bring againe his Zion offer violence to the Prophets words and are euery way farre wide from his intention And now the Lord and his spirit c. Heere Isaiah speakes of himselfe indeed and applies this sentence to the former doctrine protesting therein that God who spake from the beginning speakes also by him How wee ought to make our benefit of former miracles so as they were to giue no lesse credit to that which he now pronounced by the mouth of his seruant then if himselfe were there present in his owne person Hence we may gather a profitable doctrine to wit that we are carefullie to thinke vpon all the miracles which the Lord hath done to confirme our hearts in his truth For it is no small confirmation of our faith that the Lord hath had a remnant from the beginning to whom he hath manifested himselfe instructing them and making them assured promises which he hath fulfilled so as there neuer failed nor fell to the ground the least iot of that which he hath spoken For what hath he pronounced with his mouth that he hath not fulfilled with his hand in due and conuenient season As oft then as wee be surprized with doubtings wee must haue our recourse to these and the like examples and thence conclude thus with our selues God hath of old bin wont to keepe touch with his seruants it is not since yesterday that he hath begun to speake neither did he euer hold his people in suspence by ambiguous or doubtful speeches but hath alwaies spoken perspicuouslie and plainely Thus the Prophet shewes he vtters nothing from his owne braine but was sent of God who hath shewed himselfe iust in all his sayings He mentions the Spirit not to note out a thing diuers from God seeing he is of one essence with him The holy Ghost of one essence with the Father For in one essence of God we acknowledge three persons but he names the Spirit because he is the only teacher and conductor of all the Prophets S. Paul saith Three distinct persons in one essence That none can say Iesus is the Lord but by the holy Ghost and by and by after he saith that the gifts of God are diuers and yet it is one and the same spirit which works all things in all 1. Cor. 12.3.4 In this place also we haue a manifest proofe of the diuinitie of the Holy Ghost A manifest proofe of the diuinitie of the holy Ghost because he sends the Prophets which appertaines to none but God euen as Ambassadors are sent by the only authoritie of the Prince Seeing the holy Ghost sends the Prophets then and directs and giues them power and efficacie he must needs be God Besides hence we gather that we are to abandon all such as haue not this direction of Gods spirit notwithstanding they crake they be sent of God I meane this troupe of popish wolues who glorie in the titles of Pastors and Teachers Popish wolues will needs deck themselues with the titles of pastors and teachers and impudentlie brag of their sending seeing they are whollie destitute not only of the holy spirit but of his doctrine For in vaine doe they boast that they are instituted and sent of God when they are vtterlie vnfurnished of those gifts and graces of the holy ghost which are fit for the execution of such a charge Moreouer it is too great a saucines in them to pretend the illumination of the spirit of Christ seeing themselues are whollie void of faith Few of the horned Bishops in the Papacie that know the first rudimēts of religion and knows not a B frō a battle-dore in the doctrine of saluation There are horned Bishops which sit in the chaire and God wot the most part of them as ignorant as beasts nay there is not tenne of them among three hundred who haue so much as tasted the first rudiments of pietie Is any thing more absurd then to say that such an assemblie is gouerned by the holy Ghost Vers 17. Thus saith the Lord thy redeemer the holy one of Israel I am the Lord thy God * Or teaching thee profitable things leading thee c which teach thee to profit and leade thee by the way which thou shouldst goe I Ioine this verse with the foure verses ensuing This and the foure verses following depend one vpō another because they tend all to one end in which God promiseth deliuerance to his people yet in such wise that he first shewes how they were brought into bondage by their owne fault and that to the end they should not murmure in obiecting that it had bin better for them to remaine in the countrie if the Lord meant to help them then to be brought back after they were led away For a Physition deserues not praise so much for curing a disease as for hindring and preuenting it The Prophet preuents them and saith that this hapned through the peoples fault for they might haue escaped this iudgement if they had but diligentlie attēded vnto Gods commandements but they would not therefore such an obstinacie well deserued such a punishment for it was not the Lords fault that the affaires of the people succeeded ill but they had reiected his fauor which was tendred vnto them and yet he saith the Lord will ouercome this rebellion by his great goodnes because he is not minded his people should perish though for a time he afflicts them Teaching thee profitable things By this he meanes that Gods doctrine is such that it is able to preserue his people in good state if they would constantlie follow the rules therein prescribed Now the Lord takes paines to teach vs not to procure his owne good but ours For what good are we able to do him By his holy doctrine then he prouides for euery one of our saluations that being rightly instructed by it wee might reape the fruit thereof which is an happie and blessed life But when by our vnthankfulnes we reiect the benefit freely offred what remaines but that we should worthily perish Isaiah
of the Sunne when it is at the highest But these opinions make nothing for the explanation of our Prophets meaning which is cleere and manifest in it selfe For doubtlesse hee speakes of such as were farre remote and scattered in diuers quarters whether they were to be gathered in froÌ„ the North parts or beyond the seas Isaiah then so promiseth the returne from Babylon that therewithall hee also extends this prophecie to Christs time as wee may easilie gather from that which we haue said Chap. 36.6 For we must still hold this principle A principle that the second birth of the Church vnder the Kingdome of Christ is heere described for he not onely promiseth that the Iewes shall returne to Ierusalem to reedifie the Temple but that those also who before were strangers from the Church should be gathered from out of all quarters of the world Vers 13. Reioice O heauens and be ioyfull O earth brast forth into praise O mountaines for God hath comforted his people and will haue mercy vpon his * Or poore afflicted THough hee exhorts and stirres vp all the faithfull to thanksgiuing A thanksgiuing in which is included a confirmation of the former promises yet hee hath a speciall drift to confirme that promise which otherwise in it selfe seemed doubtfull For our consciences wauer and are perplexed in affliction so as it is an easie matter to settle them firmely vpon the truth of Gods promises In a word either men stagger tremble fall or vtterly despaire For if the least feare distresse or affliction doe but arise much adoe there is to fasten any consolation vpon vs. For this cause we haue neede to haue our faith confirmed by all sorts of arguments See the reason then why Isaiah speakes so gloriouslie of the benefite of this deliuerance namely to the end that the faithfull who saw nothing round about them but ruine and death might notwithstanding bee of good coâ—â—ort and in hope to wait for an happie change Hee sets the deliuerance therefore before their eies as if it were alreadie accomplished that so they might haue all matter of ioy and reioicing though at that time there appeared nothing but cause of sorrowe and mourning As oft as the Lord therefore promiseth anie mercie Praises must be ioined to the promises let vs euer bee mindfull to ioine praise and thanksgiuing thereunto though we see not the accomplishment thereof that so wee may the better vvaken our drowzie spirits next let vs lift vp our eies also to Gods power by which he ouerrules all creatures both in heauen and in earth for he no sooner beckens with his finger but they all stand vp together as it is in Chap. 48.13 to fulfill his commandement If the signes of his admirable power then do euery where appeere shall wee thinke he will not make the same much more glorious and admirable in the saluation of his Church Vnder this figure then Isaiah teacheth that neither the heauens nor the earth can yeeld a more acceptable seruice vnto God then when they ioine and combine themselues together to aide the Church Moreouer that the faithfull should not sinke vnder the weight of the calamitie before he promiseth that God will comfort them he exhorts them quietly to susteine their sorrowes For by the word poore he signifies that the Church in this world is subiect to many afflictions Therefore that we may be fit to partake of Gods mercie let vs learne vnder the crosse and vnder many miseries teares and grones to wait till we attaine vnto the possession of it Vers 14. But Zion said The Lord hath forsaken me and my Lord hath forgotten me A correction of the Iewes infidelitie THe Lord minding further to amplifie his grace complaines that the hearts of the Iewes were so closed vp that they had almost discouraged him had not his infinite bountie surmounted all their peruerse imaginations Yet therewithall he indeuors to correct this vice that they might ioyfullie imbrace and as it were see the promised deliuerance before hand which was offred them as also that seeing his forwardnes to succor them they on the contrarie might prepare themselues to hope well But this doctrine doth now also appertaine to vs for when God deferres his help all of vs for the most part are too much perplexed wee thinke by and by God hath forsaken and reiected vs. And thus despaire easily preuailes vnlesse we be wise to preuent the same betimes which we ought to do lest we be bereaued of Gods grace Truly our infidelitie manifests it selfe to the vtmost in such doubts in that we neither quietly rest vpon Gods promises nor patientlie beare his corrections which leade vs to repentance nor yet the triall of our faith by which he disposeth vs to mortification neither any other afflictions which he vseth for our humiliation For God iustlie complaines of the Iewes who by their distrust reiected his saluation offred and could not indure to heare of his help Now he restraines not this only vice to a few but comprehends also the whole Church to shâ—w that he will be liberall and beneficiall towards the Iewes farre aboue the measure of their faith yea he will oppose himselfe against their incredulitie that he with his saluation may passe through all the lets and impediments which stand in his way Let euery one of vs beware then how we flatter or sooth vp our selues in this vice for the Lord pleades against his Zion that is to say the whole Church because she vseth such speeches as sauour and proceed from a bitter roote of distrust Vers 15. Can a woman forget her child and not haue coÌ„passion of the sonne of her womb though they should forget yet will not I forget thee TO correct this distrust to the complaint he addes an exhortation ful of sweet consolation An exhortation full of sweet consolation For by a very fit similitude he shews what great care the Lord hath ouer his Church in comparing him to a mother whose entire affection and care is so great towards her child that the fathers loue in comparison thereof is as nothing He propounds it not then you see in the example of a father which notwithstanding is often vsed Deut. 32.6 2. Cor. 6.18 but that he might the better expresse his singular loue he rather compares him to a mother and he names not children only but the fruit of the vvomb to which vsuallie the woman beares much greater affection For the loue that a mother beares towards the little one which she nourisheth and suckleth at her brest is almost vnutterable Also what care doth she vse euen to spend many nights together without sleepe by reason of the frowardnes of the childe And to speake all in a word she spares not to wast and consume her selfe dayly so as her loue makes her cleane forget her selfe And this care wee see is not only in the reasonable creatures but in the vnreasonable also yea
but Abraham Gen. 17.5 Vers 3. Surely the Lord shall comfort Zion hee shall comfort all her desolations and hee shall make her desert like * Or a place of pleasure Eden and her wildernesse like the garden of the Lord ioy and gladnesse shall be found therein praise and the voice of singing THe Prophet shewes that the example propounded in Abrahams person After darknesse light agrees to all ages For as the Lord created so great a stocke out of one man in a moment so will hee replenish his Church by extraordinarie and vnknowne meanes not for once onely but as oft as in the worlds account she is become a widow and barren And thus after S. Paul hath spoken of Abrahams faith and commended the excellencie of it he applies the same doctrine to euery one of vs in particular Rom. 4.24 Where he addes and shall comfort all her ruines it may be thus expounded The Church must be very low b oughâ— before she is fit to receiue comfort The Lord will comfort his Church not onely whilest shee florisheth but euen when she shal be brought to desolation and solitarinesse And it was necessary indeed that she should be wasled and deformed euen to the vtmost before shee could rightly taste the helpe whereof hee heere speakes Whereas it followes that her desert shall be as a place of pleasure the Prophet hath respect to that place of Moses where he shewes how man at the beginning was put into the garden of Eden Gen. 2.15 The Garden of Eden a place of pleasâ—re Gen. 3.23 that is to say into a place of pleasure whence by his owne fault he was banished Now we which are depriued of this benefit and blessing which God bestowed vpon our first father are also scattered vpon the face of the earth and depriued of these pleasures Wherefore when many desolations befall vs and that wee see the order of nature ouerturned and nothing to bee perceiued but miserable wastes and scatterings let vs acknowledge that this is the iust punishment of our infidelitie and of the rest of our horrible iniquities Let vs also remember the sentence pronounced against our father Adam A good meditation for vs in the Churches desolation or rather against his whole posteritie which as we are to do in the whole course of our liues so then principallie when wee see the desolations and wracks of the Church For the earth which otherwise of it selfe vvould abound vvith all sorts of pleasures is now brought into a vvildernes by our fault and the Church which euery where florished is destroyed and laid waste Now in the next place the Prophet addes ioy and gladnes wherby he signifies that there shal be such a wonderfull change that the Church shall mourne nor lament no more for whilest she was oppressed vnder so heauie a bondage there was nothing heard but sighs and grones but being restored she shall reioyce and sing praises vnto God Heere then we are admonished to praise and blesse the name of God after we haue tasted of his liberalitie Psal 14.7 Vers 4. Hearken ye vnto me my people and giue eare vnto me my people for a law shall proceed from me and I will bring forth my iudgement for the light of * Or peoples the people Our slow attention causes God to dâ—uble his exhortation See verse 1. IT is not without cause that the Lord so often calles for audience for wee haue too wofull experience how dull wee are of hearing and chiefly in aduersitie When wee stand in greatest need of consolation then by our impatiencie and faint-heartednes we put it farre from vs. Wherefore it stands euery one of vs in hand to pluck vp our spirits especiallie when aduersities do pinch vs to the quick that by this meanes wee may rouze vp and awaken our spirits and banish all slothfulnes to receiue coÌ„sort Such an attention theÌ„ is heere required as may confirme our hearts in patience till the time of grace be come And thus the Lords meaning is that he will reigne againe and restore his Church to her first estate in which he will haue his name called vpon Albeit the word Law signifies as much as the Edict which the Lord will publish when he is determined to gather together his scattered Church How God wil raigne in his Church yet therewithall he shewes by what meanes he will reigne to wit by his law and by the doctrine thereof And thus we see that where the doctrine of the law is reiected there God reignes not that is to say there men acknowledge him not By Iudgement he meanes the rule of a well ordered gouernment by which he will restore his kingdome He saith that this Iudgement shall be for the light of peoples because miserable men by nature are drawne out of darknes when God begins to raigne and are then enlightened by the doctrine of the word The verb J vvill bring forth is diuerslie translated by the Interpreters because the Hebrue word Raga hath diuers significations for sometimes it signifies to cut and to open sometimes to rest Some then expound I will cause to rest that is to say I will make firme and this sense agrees not ill Many among the Iewes vnderstand it otherwise but I will not trouble the reader with their harsh and intricate expositions I rather willinglie receiue this translation I will bring forth or cause to come forth that is to say I will manifest my iudgement for this I thinke sutes best with the former member Now we know that the Hebrues are wont to vse many repetitions And therefore albeit the Lord repeates one thing twice yet the sense is but one and the same For where he said that a law should proceed from him now he promiseth to bring forth or to manifest his iudgement Vers 5. My righteousnes is neere my saluation goeth forth and mine armes shal iudge the people the Iles shall wait for me and shall trust vnto mine arme HEE confirmes the former doctrine A confirmation of the former doctrine The righteousnes of the Lord hath relation vnto men who haue experience that he is iust When the people were oppressed vnder so sore a bondage they had good cause to think they were iustlie chastised for their sinnes But they might wonder they were thus left and forsaken that Gods worship was dissolued and his holy name blasphemed by the prophane vngodly who committed many outrages against him without punishment That he might giue them some consolation then Isaiah promiseth that God will shortly assist them that so his truth and righteousnes may be published throughout the whole world But by the word Iustice he meanes not that recompence which he giues to euery one but that faithfulnes of the Lord who protects his Saints and bestowes many graces vpon them and keeps his promise touching their deliuerance in not suffring them to be ouerwhelmed This appeares yet better to be so by
These words then Art not thou that arme must be read with a certaine vehemencie for the Prophet shewes that the Lord is the same which he was wont to be in regard he continues alwaies one and the same Now howsoeuer Isaiah recites not all the miracles which God did when he deliuered his people from vnder the bondage of Egypt yet he meant in a word to comprehend whatsoeuer Moses expresseth at large that the Iewes being admonished by this briefe sentence might from thence call to minde after how manie waies God did then manifest his power Hee mentions the red sea which was dried vp not onely for the rarenesse of the miracle but because all the former miracles tended to this end that the people being now set free from an vniust oppression and tyrannie might passe out of Babylon into the land of promise and therefore hee makes expresse mentiō of the way which was opened for the redeemed From this example we may consider what a one God hath been towards vs that thence we may conclude that he will for the time to come bee alwaies like himselfe as plainlie appeares by the coherence of the text Vers 11. Therefore the redeemed of the Lord shall returne and come with * O◠a song ioy vnto Zion and euerlasting ioy shall be vpon their heads they shall obtaine ioy and gladnesse and sorrow and mourning shall flee away An amplification NOw hee shewes that more plainly which he briefly touched before for hauing recited the wonderfull workes of God whereby in times past hee manifested his power in Egypt for the deliuerance of his people hee concludes that neither the high rockes nor the bottomlesse gulphes no nor the gates of hell themselues shall be able to let him from bringing backe his people out of Babylon Now the better to confirme and apply this he calles them the redeemed to teach them that God intitles not himselfe to bee the sauiour of his people but for their sakes and also to assure them that he will shew such a testimonie of his power for their deliuerance as hee once did in regard the cause is now the same Vnto Zion That is to say vnto that place where he once appointed his name to be called vpon that so hee might assure them that the Temple should be reedified and Gods pure worship established For when the Iewes who were in Babylon were to looke for that deliuerance which their fathers formerlie had in regard God was also the redeemer of their children they had yet a priuiledge aboue their fathers because God had chosen Mount Zion in which he had promised to rest for euer Psal 132.14 But because the worke of God promised heere by Isaiah was extraordinarie therefore he exhorts the people to thanksgiuing The word Rinna may be simply taken for ioy but because it often signifies that praise which wee yeeld vnto God in the acknowledgement of his benefits I had rather take it for a song in this place The Prophets meaning is then that there shall be an vnwonted and an vnexpected change so as the faithfull shall haue an exceeding cause of ioy and thanksgiuing In saying that euerlasting ioy shall bee vpon their heads he alludes vnto those crownes and garlands of flowers wherewith they were adorned at banquets He addes that they shall obtaine ioy meaning thereby a firme and solid ioy Lastly for amplifications sake hee saith that all sorrow shall flee away and this was to confirme them against that ordinary feare which men haue namely when as all their ioy in a moment is turned to mourning And yet heerewithall the Prophet admonisheth them to wait patiently for that happy issue which he hath promised though for a while if neede bee they are in heauinesse and sorrow Vers 12. I euen I am he that comfort you Who art thou that thou shouldest feare a mortall man and the sonne of man which shall be made as grasse THe Lord not onely promiseth saluation and grace heere to the Iewes A complaint against the peoples inordinate feare proceeding from infidelitie but complaines that they would not belieue his word neither would they make that account of his power which they should haue done For what an vnworthy thing is it that the threats of men should so terrifie vs as to make vs set light by the promises of God who is ready to manifest his power that so at the least wee might be fortified against all assaults Wee shew our selues flat contemners of God then when we nourish in our selues an inordinate feare of men Whence it appeares how odious a thing it is to make a tumult in our mindes by reason of mens threats when God calles vs to rest quietly in him Truly the ingratitude of men is too grosse if in hearing that God is of their side they conceiue not hope from so many famous promises to cry with boldnesse If God be with vs who can be against vs Rom. 8.31 That is the cause then that when dangers appeare they stand as men amazed and attribute more power to a mortall man to harme them then to God to help them He iustly reprocheth the Iewes then that they had fortified thēselues no better with these promises and that by them they were no better armed against all dangers For what greater dishonor can we doe vnto God then to call the truth of his promises into question which yet falles out when men so affright vs that we can not quietly rest in the things reuealed This repetition I I am hath great weight because he that promiseth this consolation is true neither can the forces nor deceits of men defeat him of his purpose Who art thou c He shewes how fraile transitorie vaine and brittle mans nature is the better to bewray the sottishnes of this people whilest they preferred bubbles a smoke and shadowes to the strong God But withall he shews that men can not be ouerwhelmed with feare as long as they retaine within them the remembrance of Gods power Doe wee then stand amazed when dangers approch Prou. 24.10 It is a signe that we haue forgotten God and therfore he addes Vers 13. And forgettest the Lord thy maker that hath spread out the heauens and laid the foundations of the earth And hast feared all the day continuallie because of the rage of the oppressor which is readie to destroy Where is now the rage of the oppressor We must beware how we feare the creature aboue the Creator See Chap. 43.15 IT is not enough to imagin that there is one God but wee must acknowledge and imbrace him by faith In calling himselfe a maker it must not be referred to the generall Creation but to spirituall regeneration as we haue noted before in diuers places And in this sense Paul calles vs the vvorkemanship of God because he hath created vs vnto euery good worke Ephe. 2.10 If we remember then the worke of our Creation and adoption from this
conclusion which hee touched in the two former verses namely that the people should in the end bee deliuered by the Lord who will not be found contrary vnto himselfe For if hee hath redeemed their fathers and if hee hath alwaies assisted his Church in former times he will neuer suffer their successors to be ouerwhelmed whom he hath adopted We are diligently to obserue the verb Shall know for the knowledge of the name of God consists first in reiecting all superstitions secondly to know him in his word which is his liuely image and thirdly by his works We must not forge a god after our owne fantasies lusts but so comprehend him as he hath manifested himselfe vnto vs. Thus the Lord concludes then that he will effectually assist and accomplish whatsoeuer hee hath promised that the people may know their expectation is not in vaine and may heereby bee more and more confirmed in the knowledge of his name But we must remember what we haue said heeretofore touching that experimentall knowledge Experimentall knowledge which subscribes to the authoritie of the word Moreouer Gods speaking is to bee referred to his promises and his presence to his actuall power As if he should say Albeit you heare nothing now but the sound of words in which I promise you things almost incredibe yet heereafter you shall see the performance thereof for I purpose really to act that which I haue promised Hence we may gather a generall doctrine namely The promises and the execuâ—ion thereof inseparably knit together that the promises and the execution thereof are knit together with an inseparable bond As oft as Satan then solicites vs to distrust as if God had quite and cleane reiected vs let vs remember this point and let vs trust boldly in the name of our God who neuer promiseth ought in vaine and if it falles out that he performes not the same forthwith yet he will doe it in conuenient time Vers 7. How beautifull vpon the mountaines are the feete of him that declareth and publisheth peace that declareth good tidings and publisheth saluation saying vnto Zion Thy God raigneth THe Prophet confirmes the faithfull againe in the certaintie of Gods word Another confirmatioÌ„ First to giue them certaine assurance of being restored to their first freedome and next that hee might in the meane while sustaine their hearts in good hope during this sore bondage Hee speakes elegantly in the commendation of this message that the faithfull might content themselues in this calamitie with the offer of the hope of their saluation to come For indeed they were to imbrace this consolation propounded vnto them that being fortified therewith they might quietly and patiently expect an happy issue of the promise That the faithfull then might bridle their desires by patience he adornes the vvord of God vviâ—h excellent titles As if hee should say Can you be so vnthankfull as not to content your selues with this inestimable treasure of God word which brings so many commodities with it Will you let loose the raines to yourâ— vnbridled affections Will ye indeed complaine of God For his meaning is to call backe the people from their diffidence who were ouercarried through diuers allurements and would not rest securely vpon the truth of Gods word For this cause hee extolles the excellencie of his doctrine and shewes that the Lord will giue much more by it then wee can aske or thinke Besides it is plaine that hee speakes not heere of euery kind of doctrine but of that onely which is fit to yeeld consolation Hee shewes then that the seete of such as bring glad tidings from Gods mouth are pleasant and desirable Why so Because this consolation serues not onely to asswage our sorrows but brings with it inestimable ioy for he speakes heere of the doctrine of saluation and therefore he saith that by it peace good tidings and saluation is published By the word peace hee vnderstands an happy and prosperous estate but wee haue heeretofore intreated at large touching the signification of this word Saying to Zion c. Hence we gather what the beginning of this doctrine is which Isaiah publisheth and what it is wee ought principally to desire namely that the kingdome of God may be established amongst vs for if he reigne not all things must needes fall to ruine and so by consequence our estate must be miserable As on the contrary the onely way to saluation is when God vouchsafes to take the care of vs and it is also the meanes whereby wee obtaine peace how confused or desperate soeuer things otherwise are Let vs also remember that this message appertaines to Zion that is to say to the church For what haue the prophane and ignorant sort to doe with it The Apostle Saint Paul alleageth this place Rom. 10.15 to prooue that the preaching of the Gospell is of God and not of men and that it is hee who sends the Ministers which bring the glad tidings of saluation Now he vseth this gradation Whosoeuer shall call on the name of the Lord shall bee saued but vve cannot call vpon him vvhom vve know not Faith giues praier entrance For what giues praier entrance but faith by which hauing imbraced God for our father we may familiarly discharge all our cares into his bosome But whereupon is this faith grounded Vpon the doctrine of the Gospell whereby the Lord manifests his loue vnto vs and for this end vseth the labours and ministry of men In conclusion therefore the Apostle addes that none is fit to preach this word vnlesse he be sent of God But it seemes as if Saint Paul wrested these words of the Prophet Obiect to serue his owne turne for hee speakes not heere of Gods sending forth of Ministers but rather how welcome their comming ought to be vnto vs. Ans I answere that the Apostle hath held this resolued principle namely that we must desire none but such as are sent of God But from whom comes this saluation Comes it from men No such matter for a benefit so excellent can come to vs from none but God himselfe He rightly concludes then that this saluation proceeds from God and not from man Vers 8. The voice of thy watchmen shall bee heard they shall lift vp their voice and shout together for they shall see eye to eye when the Lord shall bring againe Zion A continuation of the former confirmation HE continues on his speech shewing that the restauration of the people shall be such as the messenger shall boldly publish it By the lifting vp of the voice he signifies the same that he spake of before touching these words vpon the mountaines for the thing shall not be done in a corner but it shall be so manifest and apparant that all shall be smitten with astonishment Those who speake of things doubtfull mutter them out betweene the teeth and dare not lift vp their voice but this shall be no perplexed or doubtfull
any had rather restraine this discontent and displeasure of God to his iudgement in regard that hee iustly condemned and abhorred this wicked people I gainsay him not As if hee should haue said God saw nothing in this people but matter of hatred whence it followes that he had no other motiue to send them reliefe but onely because hee saw that things were brought to vtter ruine Vers 16. And when hee saw that there was no man hee wondered that none would offer himselfe Therefore his arme did saue it and his righteousnesse it selfe did sustaine it THe Prophet prosecutes the same argument still The same argument prosecuted but hee laies that out more at large now which he briefly touched before For that which hee said in the former verse might peraduenture seeme obscure namely that it displeased the Lord because there vvas no iudgement In this place then hee repeates that the Lord saw there was no man that would succour the Church and he wondered at it He vseth a verbe which signifies that the Lord tooke vp an occasion of wondeâ—ment As if he should say He stood as one amazed Some translate the word Maphgia Intercessor but I thinke the sense is that no man presented himselfe to set the things in order that were confused there vvas no Physition that vvould put to his hand to prescribe a remedie for this sickenesse and therefore the Lord vvondered But it is easie to iudge why he attributes this astonishment vnto God for by this reproch he meant to shame the Iewes that so according to their custome they might not seeke out pretences to couer their sinnes withall Now in regard it was a thing incredible or rather monstrous that amongst the holy and elect people there was not a man to be found that would oppose himselfe against iniustice he brings in God as one astonied at so rare a matter that by meanes hereof they might be brought at last to wonder and blush at their owne hypocrisie For might they not worthily be taxed of detestable obstinacie if they would not blush at that which dâ—aue the Lord into this admiration and that by reason of their stubbornnes And therewithal he taxeth their hypocrisie in that they made shew of hauing pietie and holines in great estimation and yet when God came to make a diligent search there was not a iust man to be found amongst them Moreouer by this text he magnifies and extols the greatnes of Gods mercie in that he vouchsafes to pull out a people as out of the bottome of hell that were in such a pitifull plight For no doubt but the Iewes by these words were admonished by what means they were to expect their deliuerance namely euen because the Lord was willing by a miracle to saue this forelorne people Now this word to vvonder sets forth Gods fatherly care Sure it is that there are no such affections in God namely God is not subiect to humane passions that he should be astonied at new and vnwonted accidents as if they were strange to him But herein he rather applies himselfe to our capacities that being touched to the quick with the sense of our miseries we might be brought to abhorre our wofull condition When he saith then that the Lord saw it is to signifie that there is no reliefe to bee found in our industries and when he vvonders it telles vs that we are more then blockkish and senselesse in regard that we neither knovv nor regard the miseries we are in And yet that our carelesnes hinders not the Lord from working saluation of his Church So his arme brought saluation In these words he shewes that we are not to despaire albeit the helpe of man doe faile vs. We must not despaire though mans helpe faile vs. Nay all aides whatsoeuer being abolished the Prophet attributes the beginning and end of his nations saluation yea of all mankind to the free goodnesse and onely power of God Euen as then in affirming that God is powerfull enough yea almightie to deliuer the Iewes he therefore reacheth out his hand to the weake so in telling vs that we cannot so much as stir a finger towards the procuring of our owne saluation he thereby casteth to the ground all high imaginations that so being stripped of all confidence in our workes we might the more freely draw neere vnto God We must not onely marke what the Prophets say bâ—t also obserue their scope and drift This is the Prophets meaning and I would haue it well obserued For in reading the bookes of the Apostles and Prophets we must not onelie marke what they say but why and wherefore they haue said this or that In this place then we are principallie to consider whereat the Prophet aimes namely to signifie that God is of sufficient power in himselfe to accomplish the worke of our saluation that our eies might be kept from wandring here and there because our minds are too much tied to outward meanes What then but that wee repose the whole hope of our saluation in the arme of the Lord and the true restauration of the Church in his righteousnesse Bee it therefore knowne that such erre grosely who place it in any thing else seeing God borrowes nothing out of himselfe The vse of this doctrine The vse and profit of this 〈…〉 extends it selfe euen vnto vs. For albeit all helpes do sometimes faile vs yet will the Lord find sufficient succour for vs in his arme and power As oft then as outward meanes doe faile vs and that wee bee ouerwhelmed with all sorts of miseries perceiuing nothing but present death before our eies Note let vs haue our refuge to this doctrine and let vs bee well assured that God is strong enough to protect vs and seeing he stands not in need of any mans helpe let vs learne to rest our selues boldly vpon his assistance But yet we must herewithall retaine the generall doctrine To wit that the deliuerance of the Church is a worke and benefit which onely belongs to the wonderfull power of God The Churches deliuerance a benefit proceeding from Gods wonderfull power that so wee may neuer attribute any thing either to the strength or industrie of man We ought also to abhorre their pride who wrest and wring part of this praise vnto themselues which whollie belongs vnto God seeing in him alone consists the cause and effect of our saluation Arme here signifies his power and might Righteousnesse that equitie which he vseth in procuring the saluation of his chosen when he becomes their protector and deliuers them from death Whereas he saith that his owne arme obtained saluation it must not be referred vnto God neither must we reade it as if God had saued himselfe but it is to bee referred to the saluation of the Church which hee deliuered out of the hands of her enemies Vers 17. For he put on righteousnes as an habergeon and an helmet of saluation on his head
know the reason of thy deliuerance it hath proceeded from my meere good will not for thy merits or a iumbling together of secondarie causes Calamities then fall not out by chance Neither is the Lord angrie without cause Neither yet is he euer so angrie but he leaues way for his mercie Vers 11. Therefore thy gates shall be open continually neither day nor night shall they be shut that men may bring vnto thee the riches of the Gentiles and * Or and their Kings led that their kings may be brought THis verse is ill expounded of the most Interpreters For they thinke the Prophet meant to say that the Church shall be in safetie vnder the fidelitie and protection of God Why so Because open doores shew that danger is fare off But me thinkes the Prophet expounds himselfe namely that the gates shall be open that riches may be brought into the citie from all parts And in as much as they are wont to beare their burthens by day the day saith he shall not suffice in regard of the continuall resort of such as shall bring precious treasures thither Wherefore carriages shall not cease in so much that the gates must be kept open day and night Where he saith that the Church shal haue the riches of the Gentiles What is meant by the riches of the Gentiles it is not to be referred to temporall commodities but to the obedience which all the world shall yeeld vnto God in his Church to which he giues that which is offered vnto him in regard he hath nothing which is not hers And their kings led I had rather retaine the participle which the Prophet vseth then to follow them who change it into a verbe for they ouerthrow his meaning in regard that he expressely addeth this because the pride of kings is such Kings naturally vnwilling to submit their neckes to Gods yoke that they will not willingly suffer themselues to bee led Nay on the contrarie standing too much vpon their owne power they wax intemperate and in stead of being led whither they ought they carrie away with them al others as with a violent flood He shewes then that notwithstanding their naturall and vntamed rebellion they shall submit themselues to God and his Church Vers 12. For the nation and the kingdome that will not serue thee shall perish and those nations shall bee vtterly destroyed A confirmation of the former doctrine THe Prophet stands much vpon the confirmation of the hearts of Gods children to assure them that they should behold the restauration of the Church one day as hee hath now described it out vnto them These thinge were altogether incredible and howsoeuer we our selues are sufficiently confirmed by the euents of these things which are manifested in all mens sight yet if wee were not gouerned by the spirit of Christ hardly should wee conceiue them in our mindes He shewes then that there is no cause at all wherefore the Iewes should doubt of the restauration of the Temple because the Gentiles should come to aide them with all their power But Isaiah regarded something more high in this place then the building of the visible Temple For his meaning is to speake of that obedience which Kings Nobles and the commons should yeelde vnto the Church when they should aduance as much as in them lay the puritie of doctrine Yea hee passeth yet further in pronouncing that the kingdomes and nations which vvill not serue the Church shall perish If such as helpe not the Church are condemned with this fearefull and terrible sentence If such as serue not the Church shall perish how shall they eâ—câ—pe that persecute her what shall we say of those tyrants who set themselues furiously against her and labour with might and maine to worke her ouerthrow If the slothfull and carelesse shall not escape vnpunished ought not the wicked to wait for some horrible vengeance seeing they striue to hinder and ouerthrow the worke of the Lord He repeates that now in the plurall number which he said before in the singular to shew that if the whole world were guiltie yet they should wholly perish For the multitude cannot free those from perishing And those nations c. that estrange themselues from God neither shall the wicked be excused if they hinder one another from comming to saluation or if they incourage one another to commit iniquitie Now it is said as we haue seene before that Kings and nations serue the Church not in regard that shee exerciseth any dominion of her selfe but because God hath giuen and committed the scepter of his word by which hee rules vnto her custodie Vers 13. The glory of Lebanon shall come vnto thee the firre tree the elme and the box tree together to beautifie the place of my sanctuarie for I will glorifie the place of my feete ISaiah vseth yet another similitude which hee brought in when hee compared the Church to a building or Citie For he recites such things as are necessarie to build withall to wit the firre tree the pine tree and the box tree all which grew in Lebanon a forrest that abounded with goodly and excellent trees His meaning is then that whatsoeuer was faire and exquisite in this forrest should be brought vnto the Church But we must refer the truth of these figures to Gods spirituall worship for he adornes his Church with the title of the sanctuarie because himselfe dwels in the midst thereof notwithstanding hee hath alwaies respect to the Temple and to the customes of those times He sets before vs then a paterne of the Temple that stood in Ierusalem that vnder the image thereof we might consider of the spirituall Temple whereof wee are the matter and the liuing stones Eph. 2.21 1. Pet. 2.5 By the place of his feete he signifies that hee so dwelles in the Temple that yet his Maiestie is not inclosed therein for he is not contained within so narrow limits There is nothing but his feete then that is to say his lowest and meanest part thereby teaching vs to aspire vp vnto heauen and not to rest fixed in these externall signes which instruct vs according to our slender capacitie According to which it is said in Psal 99.5 Worship the footstoole of his feete for he is holy Also We will enter into his Tabernacle and worship before his footstoole Psal 132.7 Not that Gods essence is diuided into pieces Gods essence not parted into pieces part in heauen and part in earth but in regard that by such helpes hee raiseth vp his seruant as it were from his feete to his head Vers 14. The sonnes also of them that afflicted thee shall come and bow vnto thee and all they that despised thee shall fall downe at the soles of thy feete and they shall call thee The Citie of the Lord Zion of the holy one of Israel HE prosecutes the same argument still For he shewes how wonderfull this worke of redemption
shall be The same argument still prosesecuted when those that persecuted or despised the Church shall come to prostrate themselues humbly before her feete and with their whole hearts shall submit themselues to her seruice By the children of those that afflicted her hee meanes the tyrants and persecuters which vexed her Now this was partly accomplished when the Iewes returned into their country But this returne was but an obscure shadow of that deliuerance which wee haue obtained by Christ Thus these things then were truly accomplished vnder Christs kingdome yet so that we must wait for the perfect consummation thereof till his second comming as in another place before we haue noted But will some say Quest is not this honor whereof the Prophet speakes too excessiue and greater then of right belongs to the Church For to bow and fall downe vpon the ground are such signes of honour which no mortall man ought to accept of I answer Ans that this honor is not made to the members but to the head which is Christ This honor not done to the Church but to the head Christ who is worshipped in the Church and those who hated and persecuted him before come now to do him this reuerence Now we say that Christ is adored in the Church not according to the Popish opinion who thinke they indeed worship Christ whilst they kneele before that Romane Idoll The Romane Idoll to kisse his pantable Those in fauor of whom this is affirmed hate and reiect such a doctrine They only honor Christ then who obey his voice as also the Prophet saith that the strangers which were out of the Church should willingly submit themselues to yeeld obedience vnto Christ whose Maiestie shines in the doctrine which himselfe administers by the seruice of men And shall call thee c. The Church was adorned with this title heretofore but it was in a maner defaced when the Citie was destroyed the Temple raced and the people led away captiue Ierusalem was no more the same neither was there ought to be seene in her but an horrible wast and yet he promiseth that she shall be so restored that all shall acknowledge her for the Citie of the Lord. Zion of the c. Afterwards he speakes of the Temple to signifie vnto vs that this dignitie is attributed to Ierusalem in regard of the Temple that is to say for the seruice of Gods sake which was there established Vers 15. Whereas thou hast bin forsaken and hated so that no man went by thee I will make thee an eternall glorie and a ioy from generation to generation THe Prophet had an eie to that middle time which alreadie approched for a little after his death the people were driuen out of their heritage and led away captiue so as all thought that the Iewes had bin for euer rooted out That this thought then might not arise in the minds of the faithfull whereby they were in danger to fall into despaire and say We are vndone there is no way left how to remedie these so exâ—reame miseries neither are we euer to expect a better condition he on the contrarie shewes that these sore calamities can not let God to restore them againe For howsoeuer for a time they were after a sort forsaken when the Lord thus corrected them yet was it no masterie for him to set them in a more happie and better estate then the former If any obiect Obiect that this magnificence of the Church was of no long continuance the answere Ans is soone made For howsoeuer the people were diuerslie afflicted after their returne home and that the Christian Church also did not long hold her excellencie yet is all that which the Prophet foretold accomplished for Christes glorie shines forth from vnder the crosse Christes glorie shines Vnder the crosse so as Gods name remâ— nes and a people also that calles vpon his name by faith Vse Besides we are to note that our owne vnthankfulnes hinders vs from receiuing the fruit of these promises because we breake off the course of Gods working by our infidelitie and by our owne frowardnes wee lose the profit which wee might reape from the same To conclude we are alwaies to remember that which I haue so often told you namely That the Prophet speakes not of yeeres heere or of a few daies but comprehends the whole course of our redemption from the end of the captiuitie vntill the publishing of the Gospell and so successiuely till he shall giue vp the kingdome to God his Father Vers 16. Thou shalt also suck the milke of the Gentiles and shalt suck the breasts of the Kings and thou shalt know that I the Lord am thy sauiour and thy redeemer the mightie one of Iaakob HE speakes of the spreading forth of the Church But it was necessarie that one and the same thing should be often repeated in regard it seemed incredible that the Church of God being now brought to so low an ebbe should euer be raised or spread ouer the whole world for her condition was lamentable but in the end she was rebuilt againe to the astonishment of all and that by a small remnant as a brand recouered out of the fire and the seed thereof was scattered farre and wide thorow all the quarters of the world And therefore it is as much as if he had said Though thou beest now inclosed within strait and very narrow bounds and hast nothing in common with the Gentiles yet so it is that thou shalt receiue from them much fruites in abundance By milke and breasts he meanes nothing else but that seruice and obedience which the Gentiles should render to the Church to nourish her ofspring For hauing sâ—id before that of an handfull should proceed an infinite number of children now he prouides milke to suckle them with vntill they be come of sufficient age And he expresly speakes of Kings in regard it was the harder to be beleeued And thus Kings by the way are admonished of their duties Kings admonished of their duties who if they will discharge the same as they ought then must they be seruants of the Church otherwise the Lord will call them to account for it and we know what Dauid pronounceth in the second Psalme verse 10.11 But wee must note after what maner the Church shall suck the milke and the breasts of the Gentiles For she is not permitted whollie to draw in vnto her selfe all the abilities and riches of the world but only thereby to preserue her owne estate in safetie For can any thing in the world be more contrarie to the nature of the Church then to be an insatiable gulph No 〈◊〉 mo e â—â—â—trarie to the nature of the true Church then to become an insatiable gulph swallowing vp into her belly whatsoeuer she may come by These things therefore must be referred to the spirituall estate of the Church namely that by meanes hereof God may be purely
say If there bee any power in mee then vvill I manifest the same for your saluation and lest your mindes should vvax drouzie in so difficult a thing J sweare by my inuincible hand that conquers all things that you shall remaine safe and sound by my meanes whatsoeuer dangers can befall you to the contrary As oft then as hee promiseth vs saluation let vs forthwith bethinke vs of his vertue and power If I giue is a phrase of speech wherein more is vnderstood then that which is vttered and it teacheth vs with what holinesse and feare we ought to vse an oath With what reuerence we ought to vse an oath The words themselues are as much in effect as if he had said Let mee not be beleeued heereafter if the euent of these things doe not manifest the truth of these promises When hee promiseth a peaceable inioying of vvheat and vvine it is to shew that when the Church is destituted of them that it fals not out by chance but by the iust iudgement of God For as oft as the enemies spoile and rob vs of them let vs assure our selues that this falles out by Gods permission according as he threatens vs in his Law Deut. 28.33 As on the contrary God the author both of weale and woe it is by the speciall blessing of his hand when euery one sits in peace vnder his owne vine and vnder his owne figge-tree 1. King 4.25 Vers 9. But they that haue gathered it shall eate it and praise the Lord and the gatherers thereof shall drinke it in the Courts of my sanctuary SEe heere both the exposition and confirmation of the former sentence An exposition confirmation of the former sentence For hauing protested that hee would no more suffer the goods of the church to be exposed for a pray he now addes that shee shall inioy them In the meane while he shewes that we may iustly call wheate and wine ours when wee haue obtained them by our honest labour for those who rob others of their bread or get it by vnlawfull meanes hold it not by any right from the Lord neither can they attribute goods so gotten to his blessing as if they iustly possessed them To which also answers that in Psal 228.2 Thou shalt eate the labour of thine hands thou shalt be blessed and it shall goe vvell vvith thee But seeing he assignes food to such as shall till the ground wherefore saith he Obiect that they shall giue thanks to God Wherefore should men praise the Lord when they reape the corne and gather in the grapes by their labour and industrie This might seeme to be but a fained thanksgiuing seeing it is attributed to mens good husbandry and that God should deserue no thanks for that which a man hath atchieued by his honest paines Ans But wee must note that after the Prophet hath taught them the lawfull meanes of getting their liuing he therewithall addes that our labour shall be in vaine if the Lord himselfe doe not by his blessing of the same furnish vs with things necessarie For all that we inioy belongs of right to him and to him alone ought we to giue the honor of all that which we haue gotten When he addes in my holy courts he alludes to the solemnitie of the sacrifices They might drinke any where else it was in euery ones power to eate at home But he alludes to the custome which they held in sacrificing their first fruits vnto God at what time they consecrated the reuenues of the whole yeere as the Law inioined them Leuit. 2.12 and 23.10 And this sentence is very frequent in the bookes of Moses Thou shalt eate and reioice in the presence of thy God Deut. 12.18 Vers 10. Goe thorow goe thorow the gates prepare you the way for the people cast vp cast vp the way and * Or paue it with gather out the stones and set vp the standard for my people FRom the former words he concludes that they shall freely passe thorow the gates of the Citie which were either shut vp or broken before shut vp during the siege of the enemie broken when the Citie was destroied and raced euen with the ground Thus his meaning is then that the Citie shall be so restored that the inhabitants thereof shall be gathered in great troopes and that they shall often passe to and fro Some thinke that this speech is directed to the Pastors namely they should enter into the gates and passe thorow before others as their leaders But the sentence is generall and figuratiue wherein hee compares the Church to a Citie well peopled which notwithstanding had been laid waste for a time and desolate as Ierusalem was Others descant more wittily and say that the gates of the Church shall be open when remission of sinnes is there preached by meanes whereof God cals men vnto himself But if we will haue the Prophets true meaning then let vs note that all this is spoken figuratiuely as wee touched before Cleanse the vvay for the people See wherein the office of the Pastors properly consists but the Prophet hath spoken generally and addresseth his speech to all such whose seruice God vseth to prepare the way for his people Chap. 57.14 Then he spake to the Medes and Persians through whose meanes the Lord gaue the Iewes passage to returne home but afterwards he comprehends all others by whom God restored his Church Now he commands all men with authoritie to clense and make the vvay plaine that the Iewes might know how euery impediment should easily be remoued and that their greatest enemies should forthwith yeeld obedience to Gods commandement and herewithall he also bids the faithfull to fit themselues in good earnest for their iourney as if many workmen were alreadie prest to second them And the weight which is in the repetition of the words ought to be noted for they serue for the further confirmation of the matter Paue it vvith stones The verb Sakal signifies as wel to take away the stones as to paue And I had rather take it in this latter signification though the expositors for the most part be of the contrarie opinion Hereunto appertaines that which he saith touching the setting vp of the standard For his meaning is that the nations shall as readily obey Gods commandement as the subiects doe their Princes For they assemble and runne together when the ensigne is displaid and imploy their endeuors to bring back the people He speakes very magnificentlie then of Gods power that the Iewes might be well assured to be restored to their first estate one day Vers 11. Behold the Lord hath proclaimed to the ends of the world tell the daughter of Zion Behold thy Sauiour commeth behold his wages is with him and his worke is before him An obiection preuented THe Prophet meant to say that the Lord in working miraculouslie beyond all hope and conceit of flesh and blood will cause all nations
to know that this was done by his commandement For some might obiect Obiect How can it be that the nations who now proudly resist God should come to yeeld him obedience He answers Ans Because the Lord will proclaime your returne in such wise that they shall vnderstand how you must be restored by his commandement But as touching that he addes Tell the daughter of Zion it properly appertaines to the Prophets and Ministers of the word to whom the Lord giues this charge to promise saluation and deliuerance vnto his Church Hence wee gather that these promises ought not to be restrained to one particular time Doctrine but must bee extended euen to all ages till the second appearing of Christ For if wee beginne at the returne out of Babylon into Iudea wee must passe along still to the comming of Christ because then this prophecie was truly fulfilled and the end of the deliuerance came because the Sauiour then appeared when the grace of God was published by the Gospell In a word he affirmes that Gods voice shall one day sound from the East to the West and shall not be vnderstood of one people onely but of all Now this voice is Behold thy Sauiour commeth which we know is the proper voice of the Gospell He therefore inioines the Teachers of the Church to raise vp the hearts of the faithfull vvith the comming of the Lord though vnto the people it seemed a thing far remote But this promise belongs chiefly to Christes kingdome who fully and perfectly did accomplish these things for he indeed shewed himselfe to be the sauiour of the vvorld as we haue seene heretofore in Chap. 40.10 And lest any scruple might remaine he furnisheth the Lord with power when he shall appeare as it is in that very place which we before alleaged for hee vseth the very same words there which are heere mentioned as if he meant to shew that as soon as it should please God to stretch forth his hand the effect will in a moment appeare for whilest he either ceaseth or deferres flesh and blood esteemes him idle Wee also see that many fantasticall spirits forge I know not what diuinitie as if they meant to paint out a dead image The Prophet therefore very aptly addes the vvorke and reward before God to shew that he is the iust Iudge of the world in the time of neede Vers 12. And they shall call them the holy people the redeemed of the Lord and thou shalt be named a Citie sought out and not forsaken HE sets forth the benefit of the Lords comming The fruit of the Lords comming namely that in shewing how his elect are as deare vnto him as his owne heritage he will make it knowne to all the world that the couenant of Adoption by him contracted with Abraham is not in vaine for this cause he calles them the holy people in regard the Lord had separated and consecrated them vnto himselfe for though he gouerned all the nations of the world yet he vouchsafed to chuse the posteritie of Abraham to haue a speciall care thereof And in this sense God meant to say that his people shal be holy when he shall appeare their sauiour and redeemer And as the people are called prophane when they be plunged in their dregs being afflicted and vexed by the scoffings of the wicked so on the contrarie they are said to be holy when the Lord shewes himselfe by effects to be the God of their saluation which came to passe in their wonderfull deliuerance for then God shewed indeed that he remembred his holy couenant touching his heritage which he had as mans reason deemed vtterly reiected and cast off For in these words sought out and not forsaken we must note the opposition betweene the time wherein the Lord sued out this diuorce against his people and that wherein he reconciled those againe vnto himselfe vvhom he had put away THE LXIII CHAPTER Vers 1. Who is this that commeth from Edom with red garments from Bozrah he is glorious in his apparrell and walketh in his great strength I speake in righteousnes and am mightie to saue A preuention of a dangerous temptation THE expositors Christian haue misinterpreted this place as if that which is heere said should appertaine vnto Christ seeing the Prophet speakes simplie of God himselfe and thus they haue made a Iesus died all ouer vvith red in regard he was thorowly bathed in his owne blood which he shed vpon the Crosse But the Prophet had no such meaning at all The true and plaine sense is That the Lord presents himselfe here clothed vvith red garments before the people to aduertise all that he vvould maintaine the cause of his chosen The naturall meaning of this verse and be auenged on their enemies For whilest the people of God were pressed with infinite miseries and that the Idumeans with the rest of their aduersaries who were as it seemed out of all danger ouerflowed in all excesse of riot it might dangerouslie tempt the Iewes to thinke either that these things were guided by fortune or that God made light account of his children or that at least he chastised them with ouer great seueritie So then if God corrected the Iewes because of the contempt of his name and religion how much more were the Jdumeans and other enemies to bee roughlie dealt withall being the sworne enemies thereof The Prophet meetes with this so cumbersome a temptation by bringing in God the auenger Psal 94.1 returning from the slaughter of the Edomites as if hee had been stained all ouer vvith their blood The force of interrogations Now this description is liuely and full of efficacie when hee saith Who is this For such an interrogation rauisheth the minds of the hearers into an admiration and affects them more then if it had been vttered in plaine termes The Prophet did the rather vse it that hee might thereby awaken the Iewes who were become drâ—uzie and besotted We know that the Idumeans were somewhat akin to the Iewes in regard they were descended from the same ancestors with them For they were thus called of Esau who was also called Edom Gen. 36.1 These hauing corrupted the pure worship of God See Obad. 10.11 though they had the same marke of circumcision notwithstanding persecuted the Iewes most despitefully And besides they exasperated the rage of other enemies against the Iewes manifesting to all what great pleasure they tooke in the ruine of this poore people as it appeares by their egging on of the Babylonians Remember O Lord saith the Church Psalm 137.7 the children of Edom who in the day of Ierusalems ruine said downe with it downe with it euen to the ground Thus then the Prophet denounceth that the Edomits shall also keepe their turne in being iudged according to their deserts that none might otherwise think but they should surely bee punished for the barbarous crueltie by them exercised against their brethren For the Lord wil
10.24 For he opposeth iudgement to vvrath as in 2. Sam. 7.14 it is said that he chastiseth vs with the rods of men because he wil not come against vs himselfe to vtter all his force in punishing vs lest we shuld be forthwith ground to powder The Iewes pray not simplie against afflictions But it is worth the noting that they do not simply desire to be freed from Gods iudging of them but so offer themselues to be chastised that the blowes may not dash them to pieces And this is the cause why they desire that the memorie of their iniquities may be blotted out for if God should not shew thē mercie this way there should be no end of their miseries The Prophet repeates that which he had said before in vers 8. namely Behold we are thy people that God had chosen Abrahams posteritie For the best assurance they had to obtaine pardon was that God being true of his promises could not reiect those whom he had once adopted In speaking of all he meanes not euery one in particular but comprehends the whole body of the Church And howsoeuer the greatest part of them were cut off by their wicked reuolt yet this was true that the Iewes were Gods peculiar people Neither was this prayer made for all indifferentlie but only for the little flock of the faithfull Now the people set not forth their merits before God but flee to his free couenant by which they were adopted For this indeed is the sure and only recourse the faithfull haue this I say is a remedie against all mischiefes and that is the reason why Moses and all the Prophets doe so often repeate the same Deut. 32.13 Vers 10. Thine holy cities lie wast Sion is a wildernes and Ierusalem a desert THe Church here againe recounts her miseries The Church recountes her miserie againe in this and in the verse following that she might thereby bow the Lord to compassion and forgiuenes She saith the Cities were wasted and for an amplification she addes that Zion is become a wildernes for it was the seate royall in which God would be called vpon Then he addes Ierusalem wherein Zion was For it seemed strange that the Citie which God had consecrated to himselfe should be laid on heapes and wasted by the enemie The Prophet calles them Cities of holines in respect that as God had sanctified the people so was it his will that the Cities yea the whole countrie shuld be consecrated vnto him Seeing the Cities then were dedicated vnto God they were rightly called holy because God raigned therein and was called vpon in them What Cities deserue to be called Gods holinesse And thus we may call those Cities of holinesse in which God is purely worshipped hauing abandoned all superstitions Vers 11. The house of our sanctuarie and of our glory where our fathers praised thee is burnt vp with fire and all our pleasant things are wasted THe sanctuarie is otherwise attributed to the people then to God For it being a pledge of that holy vnion betweene God and the people it is often called the house of God because it answered to his holinesse Heere the faithfull call it their sanctuarie in regard they were thence to draw their sanctitie which they yet confirme more apparantly by the word glory For they confesse they had nothing to glory in but the Temple wherein God was pleased to bee worshipped and serued And yet we see that this their reioicing was often vaine in so much that Ieremiah reproues them for it saying Trust not in lying words to wit The Temple of the Lord The Temple of the Lord this is the Temple of the Lord Ier. 7.4 But as the boasting of such as made faire shewes and grew insolent in regard of some titles was vaine so on the contray they reioiced rightly who honoured Gods ordinance laid it vp in their hearts and also resting vpon the testimonie of the word were assured to dwell vnder his protection who had chosen out a perpetuall habitation for himselfe in the middest of them For the Temple was built by the commandement of God so as the Iewes might well boast that they had God for the vpholder of their saluation But because his seruice was then marred and corrupted and that all in a manner ran riot after superstitions and impietie the Prophet mentions the time past and not the time present As if he should say Albeit vvee haue not yeelded thee that obedience vvhich vve ought to haue done yet behold it is thy Temple still wherein our fathers serued thee purely and vvilt thou suffer it to be prophaned and to lie waste VVill not this reproch redound to thine owne dishoner seeing this building vvas erected for thy vvorshippe The Iewes plead not their merits heere neither dawbe they ouer their sinnes no they rather confesse and lay them open onely they put God in minde of his seruice that in remembring his holy couenant hee would not permit his promises to bee fruitlesse And all the faithfull ought to imitate this their example The verbe To praise is taken to giue thanks as if he should say In this Temple the lamentable ruine whereof breakes the hearts of the faithfull in sunder in times past thy praises were wont to sound when thou diddest entertaine thy people there in thy mercy and compassion Vers 12. Wilt thou hold thy selfe still at these things O Lord Wilt thou hold thy peace and afflict vs aboue measure THe people fortifie thēselues in vndoubted hope that God will not suffer his glorie to be thus trampled vnder foote though he be prouoked to wrath by mens infinite offences Hypocrites reape no consolation at all by this but these things indeed belong onely to such as are touched with a true sense of Gods mercy Such conclude and are certainly perswaded that howsoeuer death doth menace them yet God hauing regard to his owne glory will at the least bee mercifull to some that so the whole seed perish not VVilt thou afflict vs Isaiah shewes that God cannot forget his mercie Why so Because he cannot deny himselfe for his glory is ioined with our saluation Gods glory ioined with our saluatiō And this is a thing diligently to be noted or hauing spoken before of Gods glory now he addes wilt thou afflict vs aboue measure The Lord then will moderate his corrections for his glory requires it that wee bee deliuered from death which glory he can in no wise neglect Let vs then take vp this praier as oft as our enemies inuade vs not after the manner of hypocrites who make a great craking of Gods glory whereof they haue neither taste nor feeling Vse But let vs come vnto it with faith and repentance that so wee may truly reape the fruit of this glory THE LXV CHAPTER Vers 1. I haue been sought of them that asked not I was found of them that sought me not I said Behold me behold me vnto a
in regard the Iewes sinned of a set malice and rather against knowledge then of ignorance For they had been often taught and instructed but they insolently reiected all admonitions In which respect they were much lesse excusable then those to whom the Prophets were not sent For as no man aliue can pretend any cause of ignorance No man can pretend ignorance so yet the Iewes much lesse and those to whom the word of the Lord hath been published who for this cause shall haue a sharper sentence of condemnation pronounced against them then and shall be more seuerely punished then any other Hee sets downe the meanes of this call namely that hee had exhorted them by his Prophets For by the clause I spake hee repeates one and the same thing twice according to the custome of the Hebrewes as wee noted before To hearken to the Lord is to obey his word for it were to little purpose to lend an eare vnlesse vvee follow that which the word propounds vnto vs. For otherwise what difference is betweene vs and the Asse who wags his eares God will be heard with the heart Prou. 23.26 As for a fained audience he vtterly reiects it Now he shewes the cause why they would not come at his call surely they stopped their eares against wholsome doctrine For the beginning of obedience is to bring with vs a desire to learne Before mine eies is as much to say as before my face which phrase of speech he vsed a little before Euery man sinnes before the eies of the Lord neither can any auoid his presence But it is properly said that we sinne before his eies Who is said to sinne in Gods eies when being called by him wee stand not in awe of his sacred presence for he is neerest to those whom he calles by his Prophets yea to such it may be said that he shewes himselfe visibly Therefore so much the more detestable is their impietie and worthy of the more stripes who as it were with whorish foreheads despise God who in such familiar manner summons and calles them vnto him Now by the latter end of the verse it appeares that the Iewes are not condemned for any enormous sinnes but chieflie in respect of their new found deuotions by which they corrupted the seruice of God For albeit they were forward enough in hunting after their forged sacrifices thinking thereby to obtaine Gods fauour yet himselfe pronounceth that he abhorres all such endeuours because there is nothing but pollution therin It is not permitted to euery one then to follow that which seemes good in his owne eies We must not follow that in Gods seruice which seemes good in our eies but we must haue an eie to that which God approues of and not turne therfrom no not an haires breadth Well we see that this vice hath not raigned in one age onely namely that men haue followed their fond appetites and haue worshipped their owne inuentions in stead of God when the question hath been touching his pure seruice But how great delight soeuer men take herein sure it is the Lord protests that hee contemnes and abhorres it Vers 13. Therefore thus saith the Lord God Behold my seruants shall eate and yee shall bee hungrie Behold my seruants shall drinke and yee shall be thirstie Behold my seruants shall reioyce and yee shall be ashamed 14. Behold my seruants shall sing for ioy of heart and yee shall crie for sorrow of heart and shall houle for vexation of mind Hypocrites distinguished from the faithfull THe Prophet here distinguisheth yet more clearely hypocrites which hold a place in the Church only from his true and lawfull children For though all will needs take vnto them the title of Gods children yet he shewes that many were to be chased out of the house that those who proudlie insulted ouer Gods people should be frustrated of their hope because it was vaine false And we are to note well the remarkable opposition which is here put betweene Gods seruants and those that falsely glorie in his name For he shewes that their vaine titles their boasting and false perswasions should stand them in no stead These words they shal eate and drink signifie felicitie and a prosperous estate in this present life For it is as if he had promised to haue such care ouer the faithfull that they should want nothing Obiect But it seemes the Lord here promiseth his seruants more in words then he performes in deedes For are they not often hungrie and thirstie whilest the wicked ouerflow in all sorts of good things and abuse them to excesse and riot I answere Ans that Christs kingdome is here noted out vnto vs vnder these figures for otherwise we cannot comprehend it For which cause the Prophets are wont to borrow similitudes fom earthly kingdoms in which when the subiects flow in wealth and in the inioying of all blessings there Gods liberalitie is to be espied by which also wee ordinarily iudge of his fatherly loue towards vs. Note But because it is not expedient that the faithfull should fixe their hopes vpon earthly commodities it is enough for them that they take onely some little taste of them the better to vphold their faith And if it so fall out that they bee now and then pressed with wants yet by feeling the benefit of contentation with a little they cease not for all that still to acknowledge God for their father and to taste of his liberalitie Nay The faithfull richer in their pouertie then the greatest Kings in their superfluitie shall I say more euen in their very pouertie they are oftentimes richer indeede then Kings and great Lords of the earth But although the wicked enioy neuer so much yet are they the only miserable people in the world because they cannot enioy their wealth with a good conscience The Prophet therfore hath respect to the right vse of Gods gifts For such as serue him purely receiue from him as children from the hand of their father all things needfull for this life present But the rest as vsurpers and theeues take whatsoeuer they possesse by stealth and robberie No riches nor abundance can satisfie the wicked No â—iches can satisfie a wicked man they are alwaies in distrust and trembling their consciences will neuer giue them rest The Lord you see then promiseth no more here then hee truely performes neither must we iudge of this felicitie by outward appearances This wil be better perceiued by the words following where hee speakes of reioycing and giuing thankes For no doubt the Prophets meaning is to say that contentment consists not in the inioying of abundance Contentment consists not in abundance but in tranquillitie peace and gladnesse of mind because all things are vnsauorie to the vnfaithfull But the godly take more pleasure in the feeling of Gods fatherly loue then in all the pleasures of the world Our chiefe felicitie In the meane
their praiers 59. 1 Their terrors come of God 13. 8 Their obstinacie 5. 24. and 16. 1. 18. 19. and 48. 4. and 57. 11 Their prosperitie transitorie 5. 16. 7. 2. 8. 21. 13. 13. and 15. 4. and 16. 3. 5. and 24. 14. and 28. 1. 32. 10. and 34. 5. and 41. 14. and 45. 16. and 47. 7 8. 61. 7. and 66. 15. Their resurrection shall turne to their eternall perdition 26. 19. 66. 3 Their wisdome dangerous 5. 21 Their vaine confidence 5. 26. and 7. 2. and 9 19. 16. 1. and 24. 17. and 28. 15 18. and 29. 1. 15. 32. 10 17. and 47. 7. and 50. 11. and 59. 4. Their posteritie accursed 14. 20. and 34. 11 Their voluntary sottishnes 26. 11 Their estate easilie ouerthrowne 14. 3 How great their pride 2. 12 Their pride in regard of their victories 10. 10 Their pride shall be ouerthrowne 2. 11 Their wicked sayings 9. 10. and 10. 13. and 22. 13. 28. 15 19. and 29. 15. 33. 14. and 41. 5. and 56. 12. and 66. 12 God spares the wicked sometimes for the godlies sake 65. 8 We must not alwaies reason with the wicked 36. 21 Widowes vnder Gods protection 1. 17. 23 The widowes cause seldome defended and why 1. 7 Red wine what it signifies in the Scripture 27. 2 East wind hurtfull to Iudeah 27. 8 Wind of the Lord for whirlewind 11. 15 Wisdome true what 33. 6 Christs admirable wisdome 11. 3 Wisdome of the wicked dangerous 5. 21 In what sense God is called wise 31. 2 How the faithfull may serue for Gods witnesses 44. 8 One woolfe will not deuoure another 9. 19 Woes 3. 9 11. and 5. 2 21 22. and 10. 1. and 28. 1. and 29. 15. and 30. 1. and 31. 1. and 33. 1. and 45. 9 10. Pompe and pride of women condemned 3. 16 17 Women beare in sorrow because of sinne 65. 23 Womens wandring eies true messengers of a dishonest heart 3. 16 What vice most predominate in women 3. 17 Womens superfluitie flowes from pride 3. 16 Womens replies met withall ibid. A womans cabinet called a world 3. 17 Women made an vproare at Rome because of a law made for restraint of braue apparrell ibid. Women afraid of Sunburning 3. 24 God shewes an admirable power in womens bearing of children 66. 9 Word of God how eternall 40. 8 Why compared to letters sealed 8. 16 Why resembled to raine 55 10 Gods word the rule of vowes 19 21 The rule of all our actions 29. 13 The word must not bee separate from the Spirit 59. 21 How the word blindes the reprobate 6. 10 Why the word is preached to the reprobate 6. 10. and 8. 4 16 Gods word sufficeth Gods people 14. 26. 28. 12 Authoritie of Gods word 8. 20 Certaintie of Gods word 52. 6 7 Contempt of Gods word the fountaine of all euils 30. 9 Whence the obscuritie of Gods word proceedes 45. 19 Gods word is plaine ibid. The maiestie of the word 50. 10 Worke put for iudgement 5. 19. and 15. 19 New worke put for extraordinary 43. 19 Worke wrought a popish inuention 11. 1 What the workes of the wicked are 59. 5 Workes of God how they ought to bee considered 5. 12. 14. 5. and 34. 16. 41. 5. The world as it were renued by Christ 65. 17. and 66. 22 Vnthankfulnesse of the world 41. 5. 49. 4 World taken for Babylon 13. 1 Taken for the reigons knowne to the Iewes 4. 17. See 14. 26. 24. 1. 4 Worme that dieth not 66. 23 Worme Iacob 41. 14 Gods worship must be answerable to Gods nature 66. 1 Wrath of God much to be feared 9. 14. 13. 9 Wee must not iudge of it by outward appearance 5. 26 How wrath is attributed to God 47. 6 Gods wrath towards the godly lasts not long 12. 1. and 54. 7 16. and 57. 16 Gods wrath against the wicked terrible and insupportable 9. 18. 21. 10. 4. 6. 25. 26. 12. 1. 15. 9. 21. 17. 24 2. 26. 17. 27. 4. 28. 19 21. 30. 32. 34. 10. 38. 12. 42. 25. 63. 1. 3. 6. 64 5. 8. 66. 6 15 16 19 Why Gods wrath is compared to a fire 1. 31 Signes of Gods wrath in the starres 13. 10 An hyperbolicall description of Gods wrath 13. 10 God in wrath remembers mercy 30. 18 19. 47. 6 and 60. 10. 64. 11 In what sense God is said to haue things written before him 65. 6 Y The acceptable yeere put for the preaching of the Gospell 61. 2 Yeere of Iubile ibid. Yeeres of an hireling 16. 14 Yeere of my redeemed 63. 4 A yeere in daies 32. 10 A child of yeeres 65. 20 A sinner of an hundred yeeres 65. 20 Fifteene yeeres added to the daies of Hezekias 38 5 Isaiah walkes naked three yeeres 20. 3 Iles put for regions lying beyond the seaes 41. 1. 42. 4. 59. 10. 60. 9. 66. 19. Z Zeale put for indignation 26. 11 Inconsiderate zeale taxed 56. 4 The zeale of the faithfull moderate 36. 21 Zeale of Idolaters 44. 8 Zoan a Citie renowned in Egypt 19. 3 Zoar a towne far remote from the Moabites 9. 5 Why compared to an heifer of three yeeres old 15. 5 Mount Zion consecrated vnto God 17. 8 Zion a Citie of Dauid 33. 20 Why preferred before all other mountaines 18. 7 In what time founded by the Lord 14. 32 Zion publisheth good tidings 40. 9 FINIS ⧠Authors alleaged in this Commentarie the third number notes the section ANacharsis his saying 5. 9. 2 Aristotle 40. 31. 2 Athanasius 14. 16 Augustine 6. 4. 3. 39. 5. 1 Taxed 41. 22. 7. 42. 4. 4 A place of his alleaged against the Pellagians 54. 13. 6 Why Caluin is brife in his expositions 53. 5. 3 Caluins Institutions 58 4 Chalde Paraphrast 11. 5. 2 Chrysostom his elegant speech 5. 8. 1 His exposition taxed 53. 8 Demosthenes his saying 47. 3. 1 Ierom 1. 2. 3. 8. 7. 2. 14. 18. 1. 40. 2. 6. 41. 14. 2. 46. 7. 3. 49 12. 1. Horace 21. 16. 1. 23. 16. 1. 44. 15. 1 Ionathan 13. 15. 38. 1. 5 Iosephus 5. 10. 1. 19. 19. 2 An historie of his in 45. 4. 4 Isocrates 19. 1. 4 Lycurgus 1. 2. 3 Lucanus 4. 1. 3 Plato 3. 4. 1. 11. 9. 1 Plinie 23. 4. 37. 12. 40. 31. 59. 6 Physitians of our time 38. 21 Sayings of prophane Poets 30. 27. 2. 37. 10. 3. 40. 26. 2 Oecolampadius 53. 9. 1 Satyrike Poet 14. 10. 2 Virgil 16. 10 Xenophon 13. 15. 1. 21. 5. 1 The names of diuers persons mentioned in the Commentarie ALexander 13. 3. 23. 1. 1. 45. 4. 4 Athens 16. 4 Apollos 41. 25. 3 Antiochus 54. 9. 3. 54. 16. 1. 56. 9. 3 Crassus 37. 1 2 Croesus 44. 2. 1. Saint Clade Laudie
seene verse 13. Isaiah addes feare to praises shewing by this that praises are of no account with God Praises are of no account with God vnlesse they proceed from a reuerent feare of his Maiestie vnlesse we truly and with our whole hearts doe subiect our selues vnto him neither yet vnlesse our whole life testifies for vs that we take not vp his holie name fainedlie nor hypocriticallie Vers 24. Then they that erred in spirit shal haue vnderstanding and they that murmured shall learne doctrine HE yet againe repeates this promise which he touched in the 18. verse for whilest mens vnderstandings are possessed with ignorance and blindnes destruction besiegeth and enuirons them about although they otherwise flow in abundance of all worldlie wealth The Lord therefore minding to prepare for the restauration of his Church begins to cleare and enlighten the vnderstandings of those who before erred in darknes by the light of his word And this he doth by the secret instinct of the Holy Ghost Externall teaching will be to little purpose vnlesse God works inwardly in vs by his holie Spirit for it is to little purpose to be taught by the externall ministrie vnlesse he vouchsafe to teach vs by his working inwardlie in our hearts In the second member some translate detracters others vagabonds but the word signifies that those who resisted the Prophets before and could not beare their reproofes should now become teachable and obedient and therefore I haue turned it murmurers By this we see how admirable Gods mercie is in that he thus brings such home into the right way which deserued no such fauor and not only that but makes them partakers of his greatest benefits But let euery one lay this to his owne heart for which of vs is it that hath not sometimes or other murmured against God and despised his holy doctrine Yea if God should not pacifie our murmuring thoughts and affections by stilling and fitting them for his seruice the most of vs would perish in our owne follies THE XXX CHAPTER Vers 1. Woe to the rebellious children saith the Lord that take counsell but not of me and couer with a couering but not by my spirit that they may lay sinne vpon sinne THE Prophet heere denoūceth a woe against the Iewes Certaine reasons why the Prophet denounceth this woe against the Iewes who being impatient in suffring the assaults wherwith the Assyrians and other enemies pressed them did straightway runne downe into Egypt to require help of them But this reprehension may seeme somewhat too sharp if we shall only consider how lawfull it is for the distressed and weake to aske help euen of the wicked especiallie when they are vniustlie vexed for it is naturall to all men to seeke protection and defence in time of danger Nature teacheth vs to seeke reliefe in time of danger But if we looke vnto the first cause of this we shall find that the fault which the Iewes committed in this behalfe was not small nor yet to be endured For first of all it is not a light sinne The first reason but rather a wicked rebellion for a man so to be the gouerner of himselfe that he despiseth and contemneth to be vnder the yoke of Gods gouernment Now the Lord had straightlie forbidden them to haue any familiaritie Exod. 13.17 Deut. 17.16 or to make any leagues with the Egyptians Exod. 23.32 34.15 Deut. 17.2 Two principall causes why God forbad the Israelites to haue any familiaritie with the Egyptians of which there were two principall causes The first was generall and likewise had referēce to other nations with whom the Lord would not haue his people to conuerse nor to make any confederacies with them least they should be corrupted by the superstitions of the Gentils For it often falles out I know not how that by little and little we learne the vices of those with whom we conuerse and are familiar And as we naturallie imitate their vices rather then their vertues We sooner imitate others vices rather then their vertues so are we by and by infected therewith and afterwards the infection growes to spread it selfe instantlie This is come to passe in this realme of France which hath conuersed with other nations France corrupted by hauing conuersation with other nations Turks for hauing been too diligent in framing themselues to follow their euill example they haue now fraughted themselues full of filthinesses Yea this inordinate desire of leagues confederacies hath opened the dore for the Turks to enter into Asia and now hath giuen him passage into Europe and howsoeuer they still retaine their wonted frugalitie in meates and drinks yet nothing remaines to all countries which they haue ouercome by force but the villenies and pollutions which they haue left behind thē The same may well be said of our countrie of France by hauing familiaritie with diuers other nations The other cause was speciall and peculiar to this people onlie The second reason for the Lord hauing deliuered them out of Egypt meant that they should euer retaine the remembrance of so great a benefit and for that end gaue them in charge to haue no familiaritie with the Egyptians fearing lest if they should fall into league with them the memorie of so famous a deliuerance might easilie slip from them by meanes whereof also Exod. 13.3.8.14 they might bee in danger to lose that freedome in continuing to be thankfull for the same which thankfulnesse was inioyned them by God Was it not an vnworthy thing then to entertain friendship with so prophane a nation and that to the dishonour of the Almightie But especially seeing it was his will that his people should acknowledge him alone sufficient to preserue them in safetie they should haue relied vpon this his promise freely haue disclaimed all other helpes You see then that it was a very horrible sin thus to defraud God of the honour which to him belonged and to labour after acquaintance from all parts with all prophane nations for had they satisfied themselues with Gods onely protection Verse 2. they needed not to haue bin so readie to run downe imto Egypt They were therefore iustly to bee conuinced of their infidelitie in that they bestowed so much paines this way and made such a stir in procuring their helpe Neither is it to be doubted but that the Prophet also was the more quicke and sharpe in speech against so sacrilegious a sinne because thereby they bereaued God of the praise of his almightie power in trotting thus vp and downe to get succour at the hands of strangers for which cause the holy Ghost in an other place compares this lust to an inordinate loue yea to most brutish whordomes For Ezechiel Ezec. 16.26 Ier. 5.8 shewes that their coniunction with the Egyptians in this behalfe was no lesse then if a mans wife in her excessiue heate of lust should not onelie runne after adulterers but
vanitie The wicked and the godly corrected alike but the one as drosse to be burnt vp the other as pure gold to be preserued for the Lords vse let vs feare lest if the Lord find nought in vs but chaffe he also cast vs vpō the dunghill Note also the difference betweene the children of God and the wicked both are chastised alike but yet diuerslie How so The one to be kept and preserued as pure gold the other as drosse to be burnt vp and consumed Vers 29. But there shall be a song vnto you as in the night when a solemne feast is kept and gladnes of heart as he that commeth with a pipe to go vnto the mount of the Lord to the mightie one of Israel HE shewes that all the euils wherewith he threatned the Assyrians should turne to the saluation of the Church Why so Because God would no lesse seuerely punish the iniuries done to his children then if they had been done to himselfe And thus he sets forth his fatherlie loue and his inestimable good will towards vs in that he vouchsafes to take armes euen in his owne person as it were for our defence Whence we may gather Threatnings pronounced against the wicked in the holy Scriptures serue greatly for the comfort of the faithfull that all the menaces so frequent in the holy Scriptures serue much for the consolation of the faithfull In the next place he saith that this shall be an holie song and compares it to those that were vsed in solemne feasts the rather to stirre the faithfull vp to thanksgiuing and to teach them how to order their ioy and reioycing For it is not enough to reioyce If our ioy be not in the Lord it is a vaine and profane ioy vnlesse our ioy be directlie in the Lord whose glorie should alwaies be the marke and end we aime at therein otherwise our ioy should neither be good nor acceptable vnto him but rather prophane and vaine Now because the Iewes began their feast daies at the sun setting The Iewes vsed to begin to celebrate their feasts the euening before and therefore began to celebrate them as soone as it was euening he saith that this song shall be as in the night And he yet further expresseth the manner of their ioy to wit that they shall not leape nor skip after the custome of prophane persons but shall lift vp their hearts vnto God resting in him alone whom they shall acknowledge the sole author of all benefits By the mount he meanes the Temple which was built vpon it He calles God the strength of Israel because the Iewes receiued their redemption from his out stretched arme as also because they dwelt in quietnesse vnder his mighty protection herein aduertising them that they could haue no safetie for the time to come but by putting their trust in his strength For alas as soone as we perswade our selues that wee haue any strength of our owne The mightie one of Israel we forthwith bereaue God of this title which indeed none but the humble meeke can giue vnto him who are stripped of all their owne strength and power Vers 30. And the Lord shall cause his glorious voice to bee heard and shall declare the lighting downe of his arme with the anger of his countenance and flame of a deuouring fire with scattering and tempest and hailestones HE confirmes that which he said before of the iudgement of God against the Assyrians and describes it vnder a figure as hee and the rest of the Prophets are wont to do For whilest God seemes to hold his peace and plagues not the wicked forthwith either we thinke he sleepes or that he wants sufficient power and thus wee are distracted with diuers and doubtfull thoughts And albeit he shewes vs some one example of his iudgement yet by reason of this sottishnesse or rather vnthankfulnesse which naturally possesseth vs we wittingly put a vaile betweene by one deuice or other to darken the glory of God For either we attribute it vnto fortune or to the policies and subtile inuentions of mans braine so as we will neuer in good earnest ascribe the same wholly vnto God vnlesse he constraines vs vnto it by force This is the cause why the Prophet contents not himselfe to haue once affirmed that Gods vengeance should fall vpon the Assyrians but also in this place is diligent to paint out the same in liuely colours repeating the same thing with greater vehemencie His meaning is then that this destruction of the enemie shall bee so famous that men shall be constrained to heare the voice of God that is to say to acknowledge his iudegmēts and to confesse that this desolation indeede was from his hand euen as if himselfe had vttered the same from heauen with his liuely voice in all mens hearing The sum is then that the matter shall bee so euident that all shall confesse this destruction came from the mouth of God to wit from his ordinance He begins with the voice of God to the end we might know that he gouernes whatsoeuer is done in the earth And therewithall he extolles the efficacie of his doctrine in which the people were to rest till it should bring forth these effects in the appointed time But for as much as the effect incontinently followes this ordinance and voice of God therfore the Prophet addes the lighting down of his arme Gods voice and the lighting downe of his arme goe together For these two things must alwaies bee ioyned together it being vnlawfull once to imagin that God is like vnto men who suddenly taking a thing in hand in the end leaue it vnperfected No looke what he ordaines that he executes for his hand or arme is neuer separated from the words of his mouth On the contrary hee neuer doth any thing rashly but that which hee hath ordained before so as all the crosses which hee sends are so many documents to vs of his equall and iust dealing In the end of the verse hee sets forth this vengeance of God vnder figures that by the horrour thereof the Iewes might raise vp their faith on high with so much the more courage for it was a great consolatio◠vnto them notwithstanding the sharpe scourges which they felt to know that their enemies soone after should drinke off this cup euen to the very dregs But away with the dreames of the Rabbines who from this place gather that the Assyrians were indeed smitten with thunder for such a coniecture is most friuolous The Prophet keeps his ordinary course and by these similitudes describes Gods fearfull iudgements in regard that wee are too slow yea altogether vnfit to comprehend them Therefore to awaken our dulnesse wee had need to heare of deuouring fire of thunders floods and deluges of water The vse of the former similitudes which because they are things abhorring to nature they vsually touch vs the more to the quicke in which respect
the Prophets doe the more willingly draw their similitudes from them to the end wee may apprehend the fearefull reuenging hand of God against the wicked Vers 31. For with the voice of the Lord shall Ashur be destroied which smote with the rod. HE addes this for two causes First to shew why the Assyrian was to be broken For seeing hee behaued himselfe cruelly and sauagely towards others it was good reason he should receiue like for like This we know is the vsuall course which God takes with tyrants as our Prophet will tell vs Chap. 33. Woe to thee that spoiledst when thou wast not spoiled c. Secondly the Assyrians power seemed too great to be vanquished But albeit he was euery way so well fortified that he was not only able to defend himselfe but also to annoy others yet the Prophet tels him Gods onely voice shall shake him in peeces By this wee may learne how vaine the confidence of the wicked is who haue nothing to trust vnto but their outward forces altogether despising God as if they were not liable to the strokes of his hand But the Lord needs no better weapons then his voice to scatter all their munitions for hee will consume them with the very beck of his countenance Neither are wee to doubt but the Prophet also meant by this meanes to withdraw the senses of the faithfull from looking to these helpes lest they should stand to inquire how it might come to passe but should onely content themselues with Gods promise who is of power sufficient to execute his counsels as soone as he hath spoken the word Vers 32. And in euerie place that the staffe shall passe it shall cleaue fast which the Lord shall lay vpon him with tabrets and harpes and with battels and lifting vp of hands shall hee fight against it HIs meaning is that the Assyrians will trie all meanes to flie from Gods hand but all in vaine for it shall pursue them whithersoeuer they shall turne them bee it forwards or backward Touching these words of the staffe digging I willingly cōsent to their opiniō who thinke it to bee a similitude taken from those that haue laid on so long till the traces and prints thereof appeare a great while after as if a whip or staffe had been let into the flesh Vnlesse any had rather vnderstand that the plague should cleaue fast to the backs of the Assyrian euen as a foundatiō is laid fast into the earth For that which is not rooted in the ground may be taken away and transported to another place but hee shewes that this staffe shall cleaue so fast that there shall bee no remouing of it neither shall any be able to plucke it away For God suffers the weight of his wrath to fall vpō the reprobates which vtterly ouerchargeth them and lest they might dreame of any starting holes the Prophet cuts off al hope thereof in this word euery place For so ought the text to be resolued to wit wheresoeuer the staffe shall light it shall cleaue fast When he mentions the tabrets it is to shew that the issue of the war shall not bee vncertain as it is when forces are of equall strēgth but his meanig is that the Lord shall haue the victory If the Lord goe into the field hee will surely conquer Why so Because he shall no sooner vndertake the war but hee brings that with him that shall do the deed For tabrets harps and hands lifted vp doe signifie the ioy which they make that haue gotten the conquest whilest they cry victorie victorie Some refer that to the host which he addes in the feminin gender shall fight against it but the truth is hee meant to expresse a greater thing then it to wit Babylon the head Citie of the Kingdome opposing it to Ierusalem which hee had noted out before by a like relatiue vers 29. From whence we may gather that the wicked must needes be consumed at the last notwithstanding the great shew of meanes which they haue to escape the same for which way soeuer they turne them or whither so euer they flee yet the staffe of the Lord shall pursue them yea and cleaue fast to their backes they shall neuer bee able to shun his hand nor beat backe his blowes Wee also are now and then corrected by this hand of God but his blowes shall not alwaies cleaue vnto vs our wounds shall bee mollified and eased and our sorrow shall bee turned into ioy Moreouer the Lord so fights against the wicked that they are not able to make their party good nor yet gaine anie thing by their resistance He fights with thē but as one that is sure of the victory before he giues the first blow sometimes hee giues them a little scope indeed but he takes down their pride whensoeuer it pleaseth him If we then fight vnder his ensigne wee may assure our selues of a prosperou◠victorie for vnder his leading we shall be safe from danger and shall haue certaine hope of conquest in the end Vers 33. For Topheth is prepared of * Or before yesterday olde it is euen prepared for the King hee hath made it deepe and large * Or his heap is fire the burning thereof is fire and much wood the breath of the Lord like a riuer of brimstone doth kindle it ISaiah continues his description of Gods seuere punishments wherein he shewes that the wicked shall not onely haue their portion of plagues in this life but shall bee vexed therewith for euer and euer Why so Because hell is prepared and made ready for them not for the poorer sort alone but for those in great places euen for Kings Princes By Topheth no doubt he meanes hell not as though we should imagin there were some place where the wicked are shut vp after their death as in a prison there to suffer the torments which they haue deserued but hee thereby signifies their miserable condition and extreame torments In the booke of the Kings this word Topheth is taken for the place where the Iewes sacrificed their sonnes to Moloch 2. King 23.10 whereof Ieremiah also maketh mention Ier. 19 6. Now this place was destroied by Iosiah in regard of the horrible murthers and superstitions which were there committed For mine owne part I am out of doubt that the Prophets meant to apply the name of this place to those exquisite torments which the wicked indure Let vs learne to make good vse of this doctrine to the end the faithfull might shudder and shake at the onely hearing of it as also that euery one might learne to haue idolatrie in the greater detestation This very etymologie agrees to the word Hell for the valley of Hinnon was taken for hell it selfe because of the execrable sacrilegies which were there committed Now because we thinke the wicked shall escape scot-free when we see them prosper and haue all things at their wish the Prophet to take away this conceit
the Iewes reiected this light to kindle one of their owne and in conclusion affirmes that they shall be consumed as with a fire by their owne light In this sort Christ reprocheth the Iewes for reioicing in Iohn Baptists light Iohn 5.33 Because they abused his person to darken nay rather to quench the glory of Christ For in opposing Iohns person against Christs to darken his glory what did they else but put out the light of God shining in a mortall man to kindle themselues another Which yet directed them not to walke in the right way but made them wander in by-paths wherein they had small cause to reioice In saying that they were compassed aboue with the sparks he taxeth their froward imaginations which harried them to and fro and therewithall derides their vanitie in that they ranne swiftlie and with great alacritie whither soeuer their deceiueable lusts led them VValke As if he should say You shall feele by experience how vaine and vanishing your light is when your vncertaine hopes haue failed you And thus by this so taunting a permission hee signifies that they shall both lose their time and their labour Others expound that the wicked kindle against themselues the fire of Gods wrath But the Prophet hath an higher drift neither doe I thinke that this exposition agrees to this place Of mine hand In regard the wicked being beguiled with a false confidence think themselues vtterly out of danger and doe boldly contemne all after claps by trusting in their light that is to say in the meanes wherewith they haue furnished themselues the Lord shewes that they shall lie downe in sorrow and that this shall proceede from his hand In a word that such as forsake the light of Gods word to seeke consolation elsewhere shall miserably perish THE LI. CHAPTER Vers 1. Heare mee yee that follow after righteousnesse and yee that seeke the Lord looke vnto the rocke whence yee are hewen and to the hole of the pit whence ye are digged A consolation or exhortation vnto patience NOw the Prophet exhorts the Iewes not to faint though they were few in number for they were so humbled and diminished that they seemed neere their vtter ruin euen as if they had been hopelesse of any posteritie to succeed them Hee therefore brings them to their originall to teach them that howsoeuer they were but a small handfull now yet God was able to increase multiply them Then he commands them to looke vnto their father Abraham who being but one man yet grew into a great number and God gaue him children as the starres in the firmament Gen. 15.5 and as the sand vpon the sea shore Gen. 22.17 Thence they might collect that if God in so small a space was able so admirably to multiply their fathers he was no lesse powerfull to make them increase heereafter seeing his power is no whit abated nor his will changed Looke to the rocke Some thinke that Abraham is heere called a rocke because hee was strong in faith as Saint Paul saith Rom. 4.19 Others alleadge a reason cleane contrarie to this similitude for they thinke Abraham is heere called a rocke or stone because he was vnfit to beget children and that Sara was called a caue because she was barren But all of them as I take it are deceiued for it is a plaine similitude taken from stones He saith then that they were hewen or digged out of Abraham and Sara as stones are hewen or digged out of a rocke or caue There was exceeding need that the faithfull should be vpheld by this admonition in the ruine of the whole nation God had promised as we said before that Abrahams seede should be as the starres Gen. 15.5 22.17 and as the sand This promise in outward appearance was abolished in the destruction of Ierusalem for then those that remained were like a small cluster of grapes that remaines after the vintage But in regard they had alreadie prooued how powerfull God was to create a great people of nothing the Prophet exhorts them to hope wel still that they may not bee taxed of vnthankfulnesse towards God And thus hee directs his speech properly to the faithfull who had much adoe to sustaine so sharpe temptations for hee speakes not to all in generall The Prophets alwaies make a distinction betweene the faithfull and the hypocrites but to those only that rested vpon the promises whom he calles followers of righteousnesse The Country was filled with vnbeleeuers and hypocrites who had for along time been apostataes from the exercise of pietie the more praise those deserued then who constantly followed a godly and a sincere course Where there is a desire of righteousnesse there God hath audience Note but where infidelitie raignes there is no place at all for the promises Thus then albeit they boasted they were Abrahams children yet all were not capable of this doctrine In the next place the Prophet shewes the way how to follow this iustice to wit in seeking the Lord for it must needes be that such as seeme to follow righteousnes and yet aime not at this marke doe erre in all the parts of their life These two things then to follow righteousnesse and to seeke the Lord must be ioined together Vers 2. Consider Abraham your father and Sara that bare you for I called him alone and blessed him and increased him The application of the former consolation THis application shews sufficiently whereunto the Prophets exhortation tended namely to confirme the peoples hearts in the hope of a better estate He saith he called him alone not onely because Abraham had no companions with him when he was called to forsake his Country but because the Lord suffered him to inhabit the land of Canaan without hauing issue till his old age so as he looked not to haue any at all And besides that Sarah his wife was also barren but at the last they had a sonne giuen them to comfort their old yeeres in their afflictions Which was no sooner giuen but it seemed that God had appointed him to the slaughter and yet for all this the Lord furnished him with a great number of children I told you ere while how necessary this consolation was for the Iewes which wee may also iudge by that wofull and miserable estate in which they then were as histories doe at large record It is also no lesse needfull for vs at this day Vse to vs. in regard of the scattering of the church that so our small number may no whit discourage vs. No wee are rather to hope that God wil one day multiply the same by means to vs vnknowne For we haue heere a manifest and an excellent example thereof in this blessing whereby wee see how the Lord in Abrahams old age weakens yea and out of death it selfe multiplied his of-spring Which promise appertaines not onely to the Iewes but to other nations and therefore his name is no more called Abram