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
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
whosâ— praises they continuallie sound forth with full voyce lastly whom they serue and obey came forth vpon his throne but men whom he had vouchsafed to adopt for his children proudly with obstinacie resisted him Now when we heare that the Angels are continually busied in sounding forth Gods glorie let vs know that their example is set before vs for our imitation To be occupied in celebrating Gods praises is the highest seruice we can do him For it is the highest seruice we can do vnto him to be occupied in celebrating his praises In as much then as he herein makes vs companions with his Angels it is to the end that whilst we wander here below we should notwithstanding be conioyned and made like to the heauenly inhabitaÌ„ts Lastly to the end the harmonie between vs and the Angels may be perfect in all points it behoues that the praises of God doe not only sound vpon our tongues but that all the actions of our life be referred thereunto which we shall then do when we endeuor to doe all things therein to the glory of God The Auncients haue vsed this testimonie against the Arians when they would prooue the three persons in the one essence of God Holy Holy Holy I mislike not their iudgement although if I should haue to deale with heretikes I had rather vse stronger arguments for they triumph and become the more hardened when we contend against them with such places as are not sufficientlie plaine and euident as heere they might readily answer that by the number of Three in this place was shewed a perfection as in many other places of the scripture besides Although I doubt not but the Angels doe heere set forth one God in three persons and to say the truth we can not magnifie God but we must by and by celebrate the praises of the Father of the Son and of the holy Ghost yet notwithstanding I take it we should rather vse more solid testimonies to the end that whilest we go about to prooue the chiefe article of our faith we expose not our selues to the scoffes of heretikes So then by this repetition there should be rather shewed an vnweariable continuance of praising as if the Prophet had sayd The Angels neuer ceased their melodie in singing the praises of God as indeed his Holinesse ministreth to vs infinite matter thereof The whole world is full Word for word it is The fulnesse of whole earth which we may referre as well to the fruits liuing things as to all sorts of riches wherewith God hath furnished the earth and so the sense should be that in this adorning of the earth and the diuers furnitures which are in it we may see the glorie of God to shine because they are so many testimonies of his fatherly loue towards vs. Notwithstanding the most simple and naturall sense is that the glorie of God filles the whole world and is spread abroad throughout all the quarters of the earth And in mine opinion there is heere a close opposition by which he beates back the foolish ouerweening of the Iewes who imagined the glorie of God was shewed no where else but vpon them as if they meant to shut it vp in their Temple Now Isaiah shewes that it is so farre off from beeing shut vp within so narrow bounds that it fiâ—â—es the whole earth And this agrees to the prophesie which will afterwards follow touching the blinding of the Iewes for thereby he hath giuen entrance for the Gentiles into the Church of God in regard they supplied the emptie and forsaken place of the Iewes Vers 4. And the lintels of the doore cheekes mooued at the voice of him that cried and the house was filled with smoke THis noyse of the posts sufficiently shewes that it was no voyce of man which the Prophet heard for there is no mortall man that is able to make the posts and threshold of an house to shake with his voyce Now the Lord meant not only to confirme his voyce to the Prophet but to men also and that for euer that so it might be knowne throughout all ages Let vs know then that the voyce of God is confirmed to vs at this day by this sound to the end we also should tremble as oft as he speaketh for if the dumb and insensible creatures are moued therewith what ought we to do we I say which feele smell taste and only vnderstand it to the end we should holily and reuerently obey his holy word The house was filled with smoke This was a common and an ordinarie signe which the Lord vsed among the auncient people for as soone as Moses entred into the Tabernacle we reade that the smoke was spread Exod. 33.6.9 so as the people could neither see Moses nor the Tabernacle The smoke then which Isaiah describes was no new thing but God according to his accustomed maner meant thereby to tâ—stifie that he would manifest his power in executing iudgement vpon this people But some may aske why the Lord would manifest his presence by this signe rather then by an other Quest Ans A twofold answere may be giuen to this question First because the Lord hath alwayes been bent to represse the boldnes of men to the end they should not enquire further into his Maiestie then was meete being alwayes prone euen all of vs to be prying ouermalepertly and rashly in this regard Wee would pearce aboue the clouds and search into the very secrets of Gods counsell and in the meane while neglect that which is before our feete From thence ariseth this laberinth of errors in which after the spirits of men are enwrapped they forthwith fall to serue false gods for meÌ„ no sooner giue leaue vnto theÌ„selues to forge what they list of God in their fantasie but they by and by therewithall enterprise they care not what against him And therefore it is not without cause that he hath opposed this smoke thereby to admonish men of their weakenes And yet he would not haue them to be either blind or besotted with the blockishnes and error of the Papists who at this day couer ignorance vnder the name of simplicitie but he forbids to search or prie further into the heaueÌ„ly mysteries then that which is manifested vnto vs by himselfe in his word for that as S. Augustine Augustine sayth is a very learned ignorance Wherefore as oft as mention is made of the like smoke let vs know it is as a bridle by which we ought to be kept in awe that we should not be too curious in searching into the counsels of God Secondly this smoke was to strike a feare into them as we see when Dauid describing God to be terrible and angrie sayth that cloudes and darknes are round about him Psal 97.2 which also agrees very well to this place because he pronounceth an horrible iudgement to wit the blinding of the Iewes Some would haue this a forerunner of the fire which should burne
whatsoeuer men doe mingle with sacred things can not but be a meere profanation Wherefore Isaiah was taught by this figure that all puritie floweth from God only Vers 7. And he touched my mouth and sayd loe this hath touched thy lips and thine iniquitie shall be taken away and thy sinne shall be purged WE see how God stoopes downe to the weakenes of humane sense He puts the tongs in the hand of one of the Seraphims to the end he may take a cole from the Altar and applie it to the Prophets mouth This was done in a vision yet notwithstanding God raysed vp the vnderstanding of the Prophet by the help of this outward signe But wee must not thinke that the cole had any vertue in it selfe as superstitious people imagin hidden vertues in magicall arts there is nothing of all this heere for it is one God and none other which can purge vncleannes from any part whatsoeuer The Angell was heere the minister of the purgation but he was not the author of it to the end we post not that ouer to another which belongs to God alone And this the Angell himselfe expresseth clearely in that he attributes nothing to himselfe but taking the holy pledge which he had receiued of God he applies it as a sacrament to the mouth of the Prophet not as if he could not haue been clensed without the cole but because this visible signe was profitable for a witnes and confirmation of such a thing And this also is the vse of Sacraments The vse of Sacraments namely to confirme vs according to our weakenes For we are not Angels to behold the mysteries of God without any helps and therefore he lifts vs vp to him by little and little and as it were by steps Behold he hath touched He shewes how the confirmation which was giuen by the signe was not in vaine God giues vs the thing signified in the Sacramenâ—s and feeds not our â—ies there with emptie shadowes but that the thing which was signified by it was forthwith granted so as Isaiah well perceiued he was not deceiued Whence we may gather that the thing it selfe is giuen vs in the Sacraments with the signe For the Lord feeds not our eyes in the Sacraments with bare and emptie figures but he ioynes the truth it selfe with them to testifie that he works by the signes effectuallie And wee must note this so much the more diligently as there are few at this day who are acquainted with the true vse of the Sacraments as also in regard that commonly there are contentions among many holy and learned personages euen about this matter Now in the first place we must hold this article The truth neuer separated from the signes yâ—t they must be distinguished That the truth can neuer be separate from the signes although it ought to be distinguished For we see and feele the signe as the bread which is giuen vs by the Minister in the Supper and because Christ must be sought in heauen it behoues vs that our thoughts be caried thither Notwithstanding he offreth his body by the hand of the Minister to the end the faithfull might truly inioy it Faith prouided that they aspire to heauen by faith where he is He giues it then to the faithfull who raise vp their minds to him by faith because he can be no deceiuer Now the vnbeleeuers receiue the signe indeed but because they lie groueling vpon the earth and ascend not vp into the kingdome of Christ they are not partakers of the veritie because that he which hath not faith can not lift vp his thought to God and therefore can not be partaker of Christ It is faith only which opens vs the gate into the kingdome of God wherefore whosoeuer will liue by the flesh of Christ it is necessarie that he be lifted vp farre aboue all humane sense into heauen by faith In a word The Spirit there is nothing but the spirit of God only which can make vs partakers of this Communion yet notwithstanding it followes not thereupon that the truth of the Sacraments should be diminished by the vnbeliefe of men seeing God alwaies ofâ—reth the spirituall thing but the wicked leaue it behind them euen as the grace of God by the Gospell is offred to all but all do not receiue it although they heare it and be constreined to consent to the truth of it Moreouer we learne from this place The Word and Sacraments must go together that the Sacraments are neuer separated from the word for the Angell repâ—esents not a dumb person in this place but after he hath giuen the signe he by and by addes the word to shew the end of it for it could haue been no Sacrament vnlesse the word had also been ioyned vnto it whereby Isaiah might vnderstand wherefore the cole was put to his mouth And therefore let vs know that the principall part of the Sacraments consists in the word which without it are but meere corruptions as wee see at this day how the Sacraments in the Papacie are commonlie turned into meere may-games Now the summe is that there should remaine no impediment why Isaiah should not now susteine the person of God being perfectlie clensed and pure from all spot Vers 8. * Or after Also I heard the voyce of the Lord saying whom shall I send and who shall goe for vs Then I said Heere am I send me THe Prophet begins now to declare the end of this vision and why the Lord appeared in so glorious a maiestie to ordaine him a Prophet againe to wit because he was to carrie an incredible ambassage touching the blinding of the Iewes he is made more certaine then of his vocation in so odious a matter to the end that treading all feare of man vnder his feete he may obey the commandement of God for there is nothing that so secureth the minds of the faithfull as wheÌ„ they know they serue God He had also another testimonie to wit that he was purged of God and this was sufficient to make him vndertake the hardest burthen which could be imposed vpon him Whom shall I send The Prophet brings in the Lord speaking as if he could find no man fit to do this message Some thinke that the blockishnes of the Priests and Prophets is heere touched because not one amongst them was able to teach although they were many in number Now although this reason hath some colour yet I had rather refer it to the certentie of the vocation of the Prophet to wit that the Lord called him not forth at randon but with choice This is then a graue deliberation which the Lord takes as touching him whom he should send not that he doubteth but these maners of speech are in regard of vs euen as when he sayd I will goe downe and see Gen. 28.21 For God to whom all things are manifest needs no inquirie but to the end that men may not thinke
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
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
we may humble our selues vnder Gods scourges and learne to be wise by other mens costs and crie vnto the Lord for comfort in our afflictions Vers 1. The burden As touching this word bâ—â—â—en What is vnderstood by this word burden which we shall meete so often withall I will brieflie shew how we are to vnderstand it When the Prophets meane to denounce any aduersitie they vsuallie vse this word burden that the people might know how no aduersitie should happen which the Lord himselfe should not lay vpon them euen as a burden or faâ—dle is laid vpon mens shoulders Now in regard that the wickednes and inflexiblenes of the people constreined the Prophets to speake incessantlie of Gods scourges thence it came to passe by a common stout or deriding maner of speech that the Iewes gaue this name of burden to all the prophesies as it appeareth in the 23. of Ier. vers 36. where the Lord sharplie rebukes them because by this flouting kind of speech they not only disfamed his word but also made it odious and contemptible Moreouer this word shewes that God sends all calamities and afflictions to the end euery one may beare the punishment of his owne sinne He expresly shewes that that which he was to threaten was reuealed vnto him by a heaueÌ„ly vision to the end this authoritie might put all discourses of fleshlie wisdome to silence It was a thing no doubt hard to be beleeued that a Monarchie so beautifull and abounding with so great riches could be ouerthrowne by any meanes In regard therefore that so great a power might not dazell their eyes the Prophet brings them to the truth of the heauenly oracle to the end they might by faith vnderstand that iudgement of God which they were not able to comprehend by sense Vers 2. Lift vp a standard vpon the hie mountaine lift vp the voice vnto them that wag the hand that they may go into the gates of the nobles THere is a similitude in the word mountaine because it is spoken to Babylon which as we know was seated vpon a plaine but he sets it as it were vpon an hie place like a fortresse mounted vp aboue all peoples and that in regard of the Monarchie Vnlesse any had rather take this word indefinitly as if he should say that wheÌ„ the standard shall be lifted vp they shall runne thither from farre countries because it will draw people vnto it from all parts by the sight of it I take this latter sense to be the most probable but I thought it not amisse to set downe that first which was commonly receiued Notwithstanding this might seeme ridiculous that the Prophet should heere lay a commandement vpon the creatures as vpon his subiects were it not that he was taught to doe so of God and was furnished as it were with his authoritie For a priuate man heere commands the Medes and Persians hee calles armies he bids them display the banner sound the trumpet to prepare vnto battel In this place then wee haue to consider the Maiestie of God in whose name he speakes Doctrine and also the vertue and efficacie which is alwaies ioyned to his word Wee often meete with these kindes of speech in the Prophets to the end we might know that God threatens nothing by his seruants the execution whereof is not at hand Isaiah might haue spoken more simply and in plainer tearmes might haue told them that the Medes and Persians shall come and breake open the gates of Babylon how strong and inuincible soeuer they seemed to be But these exclamations haue much greater vehemencie in them when hee not onely threatens war as taking to himselfe the person of an Herald but with soueraigne authoritie commands the Medes and Persians to come as if they were souldiers vnder his pay Besides he not onely teacheth that they shall bee readie when God shall onely make a signe vnto them because they shall be pricked forward by his secret instinct but being sent of God to denounce the ruine of Babylon he attributes the effect of so incredible a thing to his owne voice The summe is that when God hath once spoken we neede make no doubt but that his word shall be accomplished This is also worthy our obseruation that he speakes to the Medes and Persians and yet names theÌ„ not and this hath much greater vehemency in pointing them forth with the finger as when we say This man and that man This manner of speech serues to confirme the prophecie when he shewes things which were far off as being present When he saith Shake the hand and they shall enter his meaning is that the Medes and Persians shall no sooner set forward at Gods commandement but they shall haue an open and easie way to march without any impediment Now although the Hebrewes call Princes gracious Lords and bountifull as our Lord Iesus Christ also giues them this title in the Gospell notwithstanding it rather seemes that the Prophet speakes of the excellent power whereof the Babylonians boasted Luke 22.25 For they were furnished with multitudes of people and all preparations for war aboue any others so as it was a thing incredible vnto them that they should euer be ouercome But the Prophet declares that nothing shall bee able to let that God should not prepare the way and giue passage to the enemies Vers 3. I haue commanded them that I haue sanctified and I haue called the mightie to my wrath and them that reioyce in my glory HEere the Prophet brings in the Lord speaking and declaring his Commandements He calles the Medes and Persians his sanctified that is to say those which hee had prepared For the verbe To sanctifie is diuersly taken sometimes it is referred to the spirit of regeneration which is peculiarly giuen to the elect of God Sometimes also it signifies to set apart or prepare which signification is the most fitting to this place Now all those whom the Lord creates hee also appoints to some certaine vse and scatters not men here and there vpon the earth at randome to range whithersoeuer they think good but he gouernes them by his secret counsell orders and moderates the violences of the reprobates so as hee moues them at his pleasure this way or that way and then represseth and pulles them in short when hee listeth And therefore he calles them sanctified whom hee hath set apart and prepared for his seruice howsoeuer they bee no whit aware of it Whence wee are taught to attribute and referre all the changes in this world to the secret counsell of God In this place also wee haue a meruailous consolation to wit that the wicked shall be able to doe nothing but that which is decreed of God let them enterprise what they will Where hee immediately addes that he hath called them it is much more then to command which hee puts in the first place For his meaning is that the enemies shall not onely rouze vp themselues at the
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
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
of Egypt Behold the Lord rideth vpon a swift cloud and shall come into Egypt and the idols of Egypt shall be moued at his presence and the heart of Egypt shall melt in the middest of her THE burden of Egypt Heere the Prophet prophecieth against Egypt because she was the refuge vnto which the Iewes fled as soon as they saw any danger neere For hauing forsaken the Lord The reason why this burden is pronounced against Egypt in whom they should haue reposed all their helpe they looked for no succour at all vnlesse they had it from the Egyptians And therefore it behoued that this Nation also should be brought low so as there should no riches nor strength remaine any longer in it to deceiue the Iewes withall who as long as Egypt flourished because it was well peopled and furnished with all prouisions contemned the Lord or at the least made verie slight reckoning of his promises There was a twofold euill then in this matter first that whereas they should haue rested vpon God onely they were puffed vp with this vaine confidence in Egypt secondly in that the Lord no sooner visited them with his rods but they by and by fortified themselues with the power of the Egyptians against the same as if they had beene able to ouercome his iudgements by setting the arme of flesh against them whereas they ought rather to haue taken occasion by them to haue turned wholly vnto God But the Prophet wil handle this matter more largely hereafter in the 30. and 31. Chapters Behold the Lord rideth This maner of speech is found in other places of the Scripture as in the 104. Psalme verse 3. but onely in generall But Isaiah applies it heere vnto this prophecie because the Egyptians thought themselues so well fenced on euery side that God could no way finde a gap open to enter into their Country Hee derideth this their foolish ouerweening then and against that sets the high and mighty power of God who is borne or carried vpon a swift cloud by means whereof he will easily enter in vpon them neither shall any of their fortresses or bulwarks be able to keepe them out Now because the riches of Egypt had not onely bewitched the Iewes but their false religion also therefore the Prophet doth in like manner taxe their sottishnesse in this behalfe because God would make all their helpe which they looked for from idols to vanish and come to nought also I forbeare to spend time in shewing the vanitie of their childish conceits which some haue dreamed of touching the idols of Egypt to wit that Christ made them fall downe when he fled thither in his infancie for it deserues no refutation at all Yet haue they abused this place to proue this goodly fiction as also many places more like vnto it and yet the Prophet meant no such matter For hee speakes of that discomfiture which the Assyrians gaue the Egyptians shewing how it ought to be attributed vnto God and not vnto fortune as profane men are wont to doe Hee shewes then that this is a iudgement of God by whose hand all things that fall out in heauen and in earth are guided and gouerned Now he telles them that their idols shall fall that is to say that they shall profit the Egyptians nothing at all although they put their confidence in them thought to be in safetie vnder their protection For it is not to be imagined how much this people was addicted vnto superstition The Egyptians grosse idolaters insomuch as they worshipped cats oxen crocodiles yea onions and all kindes of plants So as there was nothing to which they attributed not some diuinitie His meaning is to say then that the power of all these false gods which the Egyptians had taken for their patrons shall fall to the ground Hauing therefore shewed that the Egyptians doe rest in vaine vpon their superstitions hee therewithall also beates downe the proud imaginations which they had conceiued in regard of their earthly powers By the word heart he means the magnanimitie which should quaile at the length euen in the most valiant amongst them so as as they should not dare to enterprise any thing although they had all the furniture they could desire Thus he shewes that they shall make warre against God who will so weaken their hearts within them that they shall wax cowards when the time comes that they must enter battel with ther enemies Neither doth he say that they shall be terrified onely but he addes that it shall be in the mid â—est of all the Kingdome where was the safest quietest abiding because they were there far enough off from all assaults of the enemies The faithfull had good occasion to consider well of this when the Egyptians were at war and wee also ought to behold the same in all mutations of Kingdomes which proceedes from no other cause then the hand of God If the hearts of those who are otherwise warlike persons and haue made great proofe of their valour doe faile them if their forces bee also feebled all must bee attributed to the iust vengeance of God Vers 2. And I will set the Egyptians against the Egyptians so euerie one shall fight against his brother and euery one against his neighbour Citie against Citie and Kingdome against Kingdome HE here describes in a more speciall manner with what calamitie God was determined to smite the Egyptians In saying Ciuil dissensions the worst calamitie that can befall a Common-wealth that he wil set the Egyptians together by the eares he meanes such ciuil dissensions which cause those to bee rent in sunder which ought to defend one another which is the most hurtfull mischiefe that can befall any Citie or people Now it was needfull the Iewes should be perswaded that God in whose hands the hearts of all men are could make the Egyptians to bee inflamed with hatred one against another by a secret instinct whereby they might bee brought to destroy themselues although they were more mightie then their enemies abroad Ciuill dissensions fall not out by chance but Gods prouidence Hence wee learne that the people neuer fall to be mutinous but the Lord sets them on to fight and make warre one with another as if a man should gather a companie of Fencers together into the market place For hee sets them agog to fight and driues them forward to hurt yea euen to kill one another So then euen as wee are to attribute it vnto God when there is friendship and loue among Citizens so also ought we to attribute it to his vengeance when one of them riseth vp against another killing and murdering one another Now by way of amplification he addes that which is yet more horrible and prodigious to wit that those who are knit together by parentage shall band themselues to destroy each other If men be worse then beasts wheÌ„ in forgetting they are created of one and the same nature
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
while the Prophet shewes that neither his force nor fraude shall be able to let the Lord from destroying both him and his kingdome Furthermore it is not to be doubted but as he here speakes of Satan himselfe so likewise of all his imps Satans imps and instruments by whom he gouerns his kingdome and molests the Church of God Let it be granted that this kingdome be furnished with infinite policies and also with an inuincible power yet shall the Lord easily bring them all to nought Which that we may the better conceiue the Prophet opposeth against them the mightie and sharp sword of the Lord by which it will be no masterie for him to slay his enemie how strong or subtile soeuer he be We are to make account then that we shall euer haue to deale against Satan The Church assailed on euery side with mightie and subtile enemies who like a roaring Lion seekes about whom he may deuoure and the world on the other side being like a Sea in which we are floting vp and downe wherein euery moment diuers monsters assaile vs indeuouring to sinke our ship and to cast vs away neither is there any force left vs by which we may resist them vnlesse the Lord be our helpe And therefore by this description the Prophet meant to set before vs the dangerous estate in which we stand seeing we haue on euery side so many strong and furious enemies being also full of fraud In regard whereof wee should be put to our shifts and vtterly vndone if God preuented them not by opposing his inuincible power against them for our defence Nothing but Gods sword is able to subdue Satans kingdome For this wretched Kingdome of Satan can neuer bee destroied but by the sword of the Lord. But wee are to obserue what he saith in the beginning of the verse to wit In that day For thereby he meanes that God permits Satan to vphold and continue his Kingdome for a time but so that it shall downe in the end as Saint Paul saith Rom 16.20 The Lord will shortly tread downe Satan vnder your feete And thus by this promise wee see Our warfare is not yet accomplished that the time of our warfare is not yet accomplished but that we must fight valiantly till this enemie be wholly subdued who yet will neuer cease to assaile vs as long as we liue albeit he hath bin put to the worst an hundred times Let vs arme our selues then to wage battell with him continually and to beare off the violent blowes wherewith hee will try whether our armour be of proofe or no but that we may not be discouraged let vs alwaies cast the eye of our faith to this day in which all his forces shall be dasht in peeces The epithites wherewith he sets out this Leuiathan in part notes his cunning and subtile policies also in part his open crueltie and thus he lets vs see that his strength is vnable to be matched or ouercome For the word Beriach signifies a bolt or stake of yron vnder which the Prophet by a figure meant to note out a piercing power either in regard of the venomous biting or the violence of Satan The second is drawne from the verbe Akal which signifies to ouerthrow and is to be referred to his ouerthwart and crooked bowings and turnings Vers 2. In that day sing of the vineyard of * Or to the red vine red wine NOw he shewes that all this shall be done for the saluation of the Church Why so Because the Lord prouides for the safetie of all such as he hath once vouchsafed to receiue vnder his protection That the Church then may inioy a sure estate Satan with all his retinue shall be brought to nought And hitherunto tend all the administrations of Gods vengeance vpon his enemies namely to shew that hee hath care of his Church Now albeit the Prophet expresseth not the word Church in this place yet it is euident enough that it is she to whose heart the Lord speakes on this gracious manner Nay this figuratiue manner of speech hath greater emphasis in it then if he had in plaine words called them the people of Israel for in as much as the excellencie of a vine This word Vine hath great emphasis in this place consists chiefly in the placing and planting of it and also depends vpon the continuall dressing of it if the Church be Gods vine we thence gather that she cannot florish but by the continuall course of his daily fauour and blessing vpon her By this similitude hee also expresseth what singular loue and affection the Lord beares vnto her as we haue more fully declared in the fifth Chapter Now he calles it a red vine that is to say very excellent For red wine in the Scriptures signifies excellencie if wee consider other places thereof well Now he saith that this song shall be sung in that day in regard that for a time the Church should bee miserably wasted so as it should become like vnto a desert or a place vntilled But therewithall hee foretels that after this waste she shall be restored and filled with such plentie of excellent fruit that she shall haue ample occasion to sing for ioy Vers 3. * Or I am the Lord that keepes it I the Lord doe keepe it I will water it euerie moment lest anie assaile I will keepe it night and day IN this verse the Lord shewes what care he hath for this vine and what diligence hee vseth in dressing and keeping of it As if he should say I omit no care nor paines that belongs to a good master of a familie who prouidently prouides all things fit for his houshold in due season Now hee not onely shewes what hee will doe when the time of ioy and gladnesse shall come but he also tels what benefits the Iewes had receiued from his hands before that so they might be put in the better hope for the time to come But in the mean while we must supply a close opposition here of the time which is betweene these two for God seemed vtterly to neglect his Church and that in such wise as it became like a desert And hence it was that the vineyard of the Lord was so spoiled and wasted to wit because the Lord left it for a time and gaue it vp as a pray into his enemies hands Whence we gather Our welfare soone decaies if God doe but a little withdraw his hand that our welfare will soone decay if the Lord doe neuer so little withdraw himselfe from vs as on the contrarie that all shall goe well with vs as long as he assists vs. Now he mentions two points wherein the Lord will shew his diligence to wit hee will water his vine continually and will also inclose and watch it that it be not ouerrunne by theeues or wild beasts but may be preserued from all discommodities These two things are chiefly to bee looked
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
of that which he hath determined Vers 17. A thousand as one shall flee at the rebuke of one at the rebuke of fiue shall yee flee till yee bee left as a shippe mast vpon the toppe of a mountaine and as a beacon vpon an hill BEcause the Iewes trusted in their strength in regard of their multitude which men are apt to do when they see and behold their power the Prophet plainly telles them that all the strength they are able to make at home shall doe them no more good then if it were far remote from them Why so Because the Lord would so breake and so daunt their courage that all their forces should stand them in no stead For to what purpose serue weapons or an host of men yea what good can garrisons or fortresses doe when mens hearts are appalled in them with feare Alas all our power is but weaknesse except the Lord fortifie and strengthen vs with the power of his holy Spirit No strength but from the power of Gods holy Spirit This sentence is often found in the law to wit that when they haue forsaken the Lord many of them shall bee put to flight before a few of their enemies Deut. 28.62 But the diuersitie betweene the Law and the Prophets The differēce betweene the Law and the Prophets is this the Prophets apply that to some particular vse which Moses deliuered generally as we haue shewed elsewhere Wee haue therefore to note three things here First that we shal haue no more strength then that which is giuen vs of God For if he sustaine vs not by his almightie power wee shall forthwith be out of heart Secondly it comes to passe by Gods iust iudgement that men should make vs afraid when hee cannot obtaine so much of vs as to write his feare in our hearts For it is equall that mens words and threats should quaile vs It is iust with God to feare vs with the wordes of men when we will not tremble at his voice when we despise the voice and threats of the Lord. We may also note in the third place that the Lord hath no neede of any great preparations to correct vs for if he lift vp but his least finger against vs we are forthwith vndone he needs not an host of men to ouerthrow vs bee wee neuer so well fitted and furnished to withstand him Moreouer he tels them that their calamitie shall last vntill they be brought to nought so as there shall onely remaine some small markes of Gods mercy amidst so great a waste and destruction of the land Where he saith as the mast of a ship in the top of a mountaine it may be expoūded two waies Some thinke the similitude is taken from a wood or forrest cut downe The first Simile for when men do so they leaue certaine faire and high trees standing which may serue for ships But the word Har is taken for a rocke or rocky place against which ships vse to wracke themselues The second Simile after which there is espied a mast or some such thing as witnes of that shipwracke As a beacon The Prophet yet addes another similitude taken from the signes of victorie which are vsually erected and set vp after the discomfiture of the enemie In a word hee shewes that there shall bee so small a remainder of men that it shall much resemble a generall waste and desolation As if he should say This great multitude now dazles your eyes but there shall come such an ebbe and scattering of them that there shall not bee left so much as the face of any people By this are we admonished how humble modest Let not the strong man glory in his strength◠Ier. 9.23 and meeke wee ought to bee notwithstanding our great riches and strength for if we lift vp our hearts the Lord hath skill to take vs downe by and by and to make vs become more dastardly then women or little children so as we shall not dare to looke one of our enemies in the face and if wee doe yet all our forces shall melt away as snow before the sunne Vers 18. Yet therefore will the Lord wait that hee may haue mercy vpon you therefore will he be exalted that hee may haue compassion vpon you for the Lord is the God of iudgement Blessed are all they that wait for him THe Prophet now addes a consolation Stil the Lord in wrath remembers mercy Hab. 3.2 for hitherunto hee hath so terrified them that all the faithfull amongst them might haue been driuen to dispaire His meaning is therefore to comfort their hearts that so hauing tasted how pitifull and gracious the Lord is in the middes of these their calamities they might notwithstāding possesse their soules in patience and vphold their faith by the power of the promises This waiting hee opposeth then to that ouer-great hast against which hee cried in the beginning of the Chapter For there hee reprooued the people for their posting downe into Egypt and condemned therein their infidelitie but now contrariwise to their reproach he tels them Our God will not render like for like Psal 103.10.12.13 that the Lord will not render like for like albeit they haue much dishonored him neither wil he hasten to punish them Others expound He commands you to wait or He will make you wait But as I thinke the sense which I haue giuen agrees best Now that we may the better cleare this sentence we must lay this foundation to wit that God alwaies keeps a measure in his corrections God keeps a measure in his corrections because he is inclined to mercie the reason is because he is inclined to mercie which we gather from the word Iudgement for the Prophets meaning therein is that the Lord not only chastiseth but also euermore vseth a moderation in his chastisements God not only chastiseth but keeps a moderation in his chastisements according to that in Ieremiah Correct me ô Lord not in thy wrath but in iudgment lest I be consumed and brought to nought Iere. 10.24 Also in another place I will not vtterlie cut thee off but will correct thee in iudgement Iudgement in this place opposed to seueritie Iere. 30.11 Thus Iudgement is opposed to seueritie the Lord so moderating his blowes in smiting the faithfull that he cuts not off from them all hope of their saluation for of that he alwaies hath a most tender respect And therfore as Abacuk saith In the middes of his wrath he euermore remembers mercie He is not like one of vs then The Lord is patient towards vs because he would haue none of vs to perish 2. Pet. 2.9 to take the aduantage presentlie and to flie vpō vs. Alas so we should be brought to nought by and by No he attends vs with patience Moreouer it is a confirmation of no small weight when he addes that God will shew a signe of his glorie in pardoning
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
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
driue Oxen Asses and other beasts out of the fields that are sowen lest they should crop off or mar the corne But he saith here that it shall be so thicke and faire vpon the ground that Oxen and Asses must be driuen thither to eate the first growth as they vsually doe when corne is too ranke He calles them blessed according to the vsuall Hebrew phrase because their labour should not be in vaine Obiect If it be obiected that there was neuer seene such a fruitfulnesse of the earth vnder the kingdome of Christ Ans I confesse that in the times wherein God hath prouided for his children in greatest plenty yet some tokens of his curse might alwaies bee perceiued wherein the whole race of mankind is wrapped by reason of Adams reuolt But because the inheritance of this world was restored to the faithfull by the meanes of Iesus Christ the Prophets vpon good reason affirme that hee will renew the earth in such wise that it being purged againe from her filthinesse shee shall receiue her first beautie Those that reply that this is not yet fulfilled ought to take a view of themselues to see whether they be yet whollie cleansed from all their sinnes And if they be as yet far off from that spirituall righteousnesse spoken of vers 16 let vs bee contented to feele this blessing according to the measure of our regeneration If thou see not the full accomplishment of these promises impute it onely to thy imperfect obedience be content to feele this blessing according to the measure of thy regeneration which shall neuer be perfected in vs till hauing put off the infirmitie of the flesh wee be fully renewed after the image of God in true holinesse and righteousnesse THE XXXIII CHAPTER Vers 1. Woe to thee that spoilest and wast not spoiled and dost wickedly and they did not wickedly against thee when thou shalt cease to spoile thou shalt bee spoiled when thou shalt make an end of doing wickedly Whither this woe be pronounced against the Caldeans IF we expound this of the Caldeans the scope of the place will very well beare it For seeing in chap. 32.15 hee promised freedome to the vanquished it was high time for him now to direct his speech against the vanquishers Not onely that but the faithfull also stood in need to be confirmed in particular manner to the end they might be drawne to beleeue this prophecie which was almost incredible It was verie vnlikely that such a Monarchie could suddenly be brought to nought or that these poore prisoners destitute of all hope should by and by be set at libertie to returne into their owne Country The Iewes therefore you see might very well haue fainted in waiting for any succour in such extremities vnlesse the Prophet had preuented the same by this and the like instructions He takes away the occasions then which might otherwise haue incited and prouoked them to dispaire when the Caldeans led them captiue into Babylon for they then saw no performance at all of these promises but felt the cleane contrary Notwithstanding because all are of opinion that this is the beginning of a new sermon and that these words are directed against Senacherib and his host I also am drawn to admit that the Prophet here threatens the Assyrians Or against the Assyriās with the chastisement of their vniust oppressions and cruelties by them committed against their neighbours that so comfort might bee giuen by meanes hereof to the comfortlesse and oppressed His meaning is then that there shall be a wonderfull change when this florishing estate of Niniue shall be brought to ruin albeit it seemed impregnable Why so Because the Caldeans should come against it and should reuenge the cruelties which the Assyrians had exercised against so many Countries The Caldeans sent to reuenge the cruelties committed by the Assyrians And to the end his words might haue the greater efficacie he addresseth his speech euen to the Assyrians saying Ho thou vvhich spoilest as if he should say thou hast now libertie to range abroad at thy pleasure no man dares resist thee but a day vvill come vvherein others shall make their pray vpon thee as thou hast done vpon them He speakes in the singular number but it is by a noune collectiue which is an vsuall phrase of speech Others read it by an interrogation Shalt thou not be spoiled Thinkest thou thy violences shall escape vnpunished No they shall one day render thee like for like But we may follow the vsuall interpretation by which Isaiah amplifies the iniquitie of the enemie who was so greedie after his pray that he spared none no not those innocents vvhich neuer vvronged him Wherein we may behold a signe of extreme crueltie I am very willing to receiue this exposition then to wit that in this first member he describes the disposition of the Assyrians shewing that they were mercilesse theeues and robbers and further inlargeth their crueltie in regard they vexed and spoiled those which neuer hurt thē and all to this end that when the Iewes should behold such wickednesses they might first bee brought to consider of Gods iustice therein and in the secōd place that hee would not suffer such barbaritie to escape vnpunished When thou shalt cease This is the second part of this verse in which the Prophet shewes that the Assyrians do now spoile because the Lord lets them run riot but the time of their restraint drawes on so as they shall haue no more power of doing hurt If it were said they shal cease to spoile when they were able to spoile no longer the sense would be too barrē Our Prophet therefore mounts higher to wit that the time will come that they shall indeed cease to spoile because the Lord will tame them and take downe the pride of their power Which is as much as if he had said euen then when thou shalt be at the highest Hence we may learne that tyrants haue their terme limitted which they shall not passe Tyrants haue their terme prefixed which they shall not passe They rob and spoile whilest they haue run the length of their chaine but when they are come to the end of it they shall be constrained to stay there as at their last exploit Let this consolation A consolatiō then cheere vp our hearts when we see tyrants take their swinge and doe furiously band themselues against the poore Church for the Lord will calme their rage well enough and by how much the more they haue exercised their crueltie so much the more shall God heape his wrath vpon them The Lord will cut them off in a moment for hee will raise vp enemies against them which shall sacke and spoile them forthwith and shall reward them that which they haue done to others We are here also to note Gods prouidence in the change of kingdomes Gods prouidence seen in the change of kingdoms for vnbeleeuers thinke that all
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
void of feare as that we should thereby grow carelesse or idle but when we heare that he is neere and that he will assist vs faith must then ouercome all difficulties in the middest of eminent dangers I vvill bring thy seed from the East This place is drawne as we know out of Deut. 30.3.4 For the Prophets are the expositors of Moses and doe gather their doctrine out of his writings See his preface as we haue shewed you from the beginning Thus the Prophet applies this place of Moses then to the circumstance of the time present vnto which in this Sermon he hath a speciall respect Moses had thus foretold The Lord thy God shall cause thy captiues to returns and commands the vanquished to hold their peace Yet in that he bids them heare it is to shew that the only let that keepes men from the knowledge of the truth is The only let that keepes men from the knowledge of the truth that their minds being forestalled with error they scorne to giue eare vnto God For this contempt hinders them from comming to repentance but rather stand proudly to defend the inuention of their owne braine But the Lord was readie to haue taught them if they had had but a patient eare For where could they haue foūd a better Master But their pride and rebellion blinds them so as they can not see the truth and shuts vp their eare from hearkning to the voice of God Are they not iustly left without excuse then seeing they obstinately reiect him and will not lend their eare to his doctrine who offers himselfe in such milde sort to instruct them For if they were in any measure teachable Those that are willing to learne shall soone perceiue that the truth is grounded vpon infallible arguments Isaiah well affirmes that they should be constrained to subscribe to their owne condemnation for in truth all such as shew themselues teachable shall easily vnderstand that the truth of God is grounded vpon infallible arguments and not vpō vncertain opinions which haue their foundation in the ayre Vers 10. You are my witnesses saith the Lord and my seruant whom I haue chosen therefore ye shall know and beleeue me and ye shall vnderstand that I am before me there was no God neither shall there be after me THe Lord hauing prouoked the Gentils to disputation and hauing shewed that all that which they esteemed touching the excellencie of their Idols was meere vanitie and lies now he leaues their assemblie and brings forth his witnesses that men may know that his case is not like that of the false gods He rightly boasts then that the true witnesses take his part for the Iewes had bin taught by reuelations from heauen so farre forth as sufficed to giue them vndoubted assurance of their saluation And yet he priuily taxeth their ingratitude if so be they did not publikely and vnfeinedly protest that they had learned all things requisit for the defence of Gods glorie The truth of the prophesies must neuer be forgotten and thus indeed he also summons them to vow neuer to forget nor conceale the truth of these prophesies by meanes whereof they might be able to shew the certentie of the true religion for it had bin treacherie in them to haue defrauded so good a cause of any defence which they were able to bring vnto it Gods cause must not be left destitute of our defence By the name seruant some vnderstand Isaiah but I had rather vnderstand it of all the Prophets because there is here a change of the number This name then is giuen particularly to the Prophets whom the Lord chose to maintaine his truth and yet I doubt not but in vsing the singular number he had a speciall and chiefe respect vnto Christ Christ the end and accomplishment of all the prophesies who is the end and accomplishment of all the prophesies and it is also very sure that he is the speciall witnes that shall conuince the whole world But yet we must haue regard to the Prophets intention which is to call the Iewes indeed to be the Lords witnesses and to accuse them of ingratitude if they did not franckly professe what they had heard and seene For hauing had so many good lessons taught them from time to time they could not without grosse disloyaltie either doubt or call into question the power and goodnes of God The Church must beare witnes to Gods truth Thus then he shewes that the Church is picked out to beare vvitnes to the truth of God in which sense S. Paul calles her the pillar and ground of truth 1. Tim. 3.15 It is her office then to publish and maintaine it so as it may be receiued of the posteritie frō age to age Not that the Lord stands in need of such an aid but because it is his good pleasure neither to approue nor establish the same among men by any other meanes Isaiah therefore vnder this one word comprehends all the seruants of God who stand bound to defend their Masters quarrell but chiefly the Ministers who ought to be as the Standard-bearers and by their example to shew the way vnto others It is therefore speciallie spoken to them here though in generall he is to be held no faithfull seruant of God who so smothers the knowledge of the truth within him that he dares not auouch it before men Therefore you shall know That the Lord might not seeme to procure to himselfe witnesses of things vnknowne he addes you shall know you shall beleeue you shall vnderstand thus shewing by the order of the words Faith goes before confession that faith precedes or goes before confession If this confession then haue no deeper foundation then in the tip of the tongue and is not laid in the heart it shall be held but vaine and friuolous for the Lord neither allowes nor approues of it And yet there is some difficultie in the order of the words To know To beleeue and To vnderstand Many haue knowledge that are destitute of faith for faith is not alwaies ioined with knowledge for a man will not say that such beleeue because they know faith is often absent where knowledge is present Besides it is doubtfull in what sense vnderstanding which is here added after beliefe is to be taken as if it should differ from knowledge But our Prophet in this place shewes that there is a certaine preparation vnto faith by which God first giues authoritie vnto his word as oft as he sees a necessarie vse of that meanes I grant that faith begins at humilitie which captiues all our reason vnder Gods lore but because we imbrace not the doctrine that is offred with such an assurance as we ought therefore God confirmes it vnto vs by sundrie testimonies and by our owne experience the better to settle vs firmely in this faith In this sense the Euangelist S. Iohn shewes that himselfe and S. Peter
Canaan a pledge to the Iews of their eternall inheritance Being exiled thence then they were in a maner excommunicated and cast out of Gods presence and had had no testimonies of his succour left them had not these promises relieued their miseries Now it is for vs to consider well of this their miserie for being banished farre from their Country they had neither Temple sacrifices nor assemblies Now those amongst whom at this day there is no forme of a Church vse of Sacraments nor preaching of the word they ought to thinke that God hath in a manner cast them out of his presence Let them learne then to call and cry instantlie with ardent praiers that God would plant his Church in their coasts Vers 20. Goe yee out of Babel flee yee from the Chaldeans with the voice of ioy tell and declare this shew it forth to the ends of the earth say yee The Lord hath redeemed his seruant Iakob THis is the second part of this complaint Isaiah speaks of a thing to come as if it were already come to passe by which the Lord protests that hee will deliuer his people how vnworthy or ingratefull soeuer they be For hauing told the Iewes that hee hath performed the office of a good teacher towards them and that they would not lend their eares so as by their owne default they were sent into captiuitie now in setting before them his inuincible patience he addes that he will not cease to assist them till hee hath drawne them out of their bondage Hee commands them then to goe out of Babylon where they were captiues Whence we gather that how iust cause soeuer God hath to complaine of vs yet by his inestimable goodnesse he is ready to sustaine our miseries and to aid those that are vnworthy yea such as haue frowardly resisted his grace That which is added touching the voice of ioy serues to confirme this deliuerance for hee meant to adde this confirmation to that promise which was vtterly incredible That he might remooue all doubtings then hee highly commends this benefit Declare He expresseth the greatnes of that confidence which hee meant to erect in the hearts of the Iewes for we are wont to publish that plainly and openly whereof we haue good experience and assurance but if wee doubt we dare scarse open our mouthes but remaine mute and dumbe Now Isaiah speaks of a thing to come with that resolution as if it were alreadie come to passe that the people might in their hearts conceiue the more sure and certaine confidence and therefore hee vseth this commandement which hath much more efficacie in it The vse the Iewes were to make of this commandement and moued their mindes more then if hee had told it them in bare termes Vers 21. And they weare not thirstie he led them through the wildernesse he caused the waters to flow out of the rock for them for he claue the rock and the waters gushed out Isaiah puts thē in minde of their first passage out of Egypt to correct their infidelitie IN regard the Iewes saw no way open to returne home and that there lay betweene many great and vast wildernesses the Prophet alledgeth Gods power from whence he propounds some examples that so the Iewes might be dispossest of all feare doubtings He would haue them then to consider whether God was not sufficientlie able to deliuer their fathers out of Egypts bondage and to bring them through horrible deserts in which notwithstanding he furnished them with viands water and all other necessaries Exod. 16. and 17. If he were able to do the one why should they misdoubt his abilitie concerning the other The Iewes here according to their maner coine fond fables Fables inuēted by the Iewes and inuent ridiculous miracles which were neuer done nor heard of And this they doe not so much of ignorance as of impudencie whereby they giue themselues libertie to publish any thing that may carrie a faire shew though it be vtterlie senselesse But our Prophets meaning was to put them in mind of that first passage out of Egypt and of the miracles which the Lord then did For whē the Prophets meane to extoll Gods works it is their custome as we haue often shewed to mention this first deliuerance And thus Dauid setting forth the victories he obteined saith that the mountaines trembled and shooke the ayre cleft in twaine and the Lord appeared from heauen which he neuer saw notwithstanding Psa 18. but he therein followes the description of the deliuerance out of Egypt to shew that God was the author of it and that he also fortified and guided him to ouercome his enemies and that his power was no lesse manifest in this victorie then in those wonderfull signes and miracles And thus the Prophet now would haue the people consider of these wonders of old to correct their incredulitie not to be tempted with diffidence for it was the custome of Gods faithfull seruants to cast their eies alwaies vpon this deliuerance that by the remembrance of so great a benefit they might confirme euery mans heart in faith and hope We haue also told you before that they were from age to age to feele the fruit of this redemption that the Lord by a continuall progresse might still be acknowledged the protector of that people whom he had so redeemed at the first Our Prophets meaning is then that the Lord will easily ouercome all impediments and will set open the passages that are shut will furnish them with vvater in abundance that they faint not for thirst for he will worke for them as in old time he did for their fathers when extraordinarilie he caused vvaters to issue out of the rock they making their account to perish for thirst Exod. 17.6 and therefore there was no cause why they should call the assurāce of their returne into question if they would but only meditate of that power of God wherof themselues by experience had tasted Vers 22. There is no peace saith the Lord to the wicked SOme inclose these words saith the Lord A preuention in regard of hypocrite◠in a parenthesis but we may keepe this order in the text to wit That the Lord denies the peace to the vvicked vvhereof they are vnworthie Now this is expresly added lest the hypocrites according to their wont should conceiue any vaine hope in these promises for he saith they belong nothing at all to such that he might whollie exclude them from all hope of saluation But it seemes Isaiah respected some other thing for in regard the greatest part of the people ouerflowed in impietie and reiected this benefit many infirme and weake ones might stagger and be offended at their multitudes for at this day there are many weake consciences troubled when they see the doctrine of saluation contemned by the greater part of the world Seeing then there were many in great danger of stumbling he turnes their minds
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
that resisted him we shall easily perceiue that all things came to passe as Isaiah foretold What were his Apostles that they subdued so many Kings and Nations by the sword of the spirit May they not well be compared to little sprigs Thus the Prophet shewes then by what meanes Christes kingdome should be erected and established that we should not iudge thereof as of a worldly kingdome Ioh. 18.36 The deformitie whereof he speakes in the next place is not only to be referred to Christes person This deformitie is not only to be referred to Christes person but to his whole kingdome which being contemptible and despised of the world was at last adiudged to a shamefull and cursed death but also to his whole kingdome which hath no forme beautie nor glorie at all in the eies of men in a word no appearance at all to procure any great admiration in the eies of worldlings For albeit Christ rose againe yet the Iewes alwaies esteemed him a man crucified and full of reproch so as they proudly disdained him Vers 3. He is despised and reiected of men he is a man full of sorrowes and hath experience of infirmities we hid as it were our faces from him he was despised and we esteemed him not The doctrine of this verse is all one with the former THis present verse tends to the same purpose with the former namely that men should reiect Christ because nothing was to bee seene in him but sorrowes and infirmities The Iewes needed to haue this often repeated vnto them that they might not conceiue a false opinioÌ„ of Christ nor of his kingdome for he that wil rightly see his glory He that wi l take a right view of Christes glorie must passe from his death to his resurrection must passe from his death to his resurrection Many are offended at his death as if he had been ouercome and ouerwhelmed of it But they must passe forwards to that diuine power and maiestie which shined in his resurrection Rom. 1.4 Yet if any shall begin at his resurrection hee shall not follow the order heere prescribed by the Prophet neither shall he comprehend the mightie power of the Lord. VVe almost hid our faces from him It is not without cause that hee vseth this word vve for thereby he shewes that thus all men shall iudge of him Neither shall any man be able euer to conceiue otherwise vnlesse the Lord correct and reforme his iudgement by the holy Ghost And howsoeuer he seemes heere to taxe the Iewes principally who should disdainfully reiect the Sonne of God promised and offered yea and puts himselfe in the number as being a member of that body yet let vs learne from this place notwithstanding that the whole world is here taxed and condemned of ingratitude for contemning of Christ because they iudge him vnworthy the looking vpon nay they turne their eyes from him as from an abominable thing Vers 3. Surely hee hath borne our infirmities and carried our sorrewes yet we did iudge him as plagued and smitten of God and humbled THe particle Surely is not onely an affirmatiue but also serues for an exposition Now the Prophet sets downe the cause why Christ was thus farre humbled to wit when any thing is brought to light that seemes strange and vnwonted For is it not wonderfull nay monstrous that hee to whom God hath giuen soueraigne power ouer all creatures should be thus abased and humbled So then if the cause were not rendred heere all would esteeme this no better then a fable Why was Christ thus couered ouer with dolours and infirmities Surely because he bare our sorrowes Saint Matthew alleadgeth this prophecie after he hath told how Christ healed diseases of diuers kindes Chap. 8.17 And yet it is most certaine that he was appointed rather a Physition of mens soules then of their bodies Adde also that the Prophet speakes of spirituall sorrowes But in the miracles shewed in the healing of mens bodies Christ manifested a plaine proofe of that power hee had to heale the sicknesses of their soules This healing then whereof S. Matthew speakes extended further then to their bodies for he was ordained a Physition of soules Matth. 9.11 12. And this is the cause why Matthew attributes that to the signe which agrees to the thing signified In the second member the Prophet shewes the greatnesse of this peoples ingratitude and peruersitie in that they did not see the cause why Christ was thus farre humbled and afflicted but did rather iudge that hee was smitten of God for his owne sinnes and yet they knew well enough that hee was an innocent yea the Iudge himselfe testified it Matth. 27.24 Luk. 23.4.14.22 Iohn 18.38 Since then they saw well that he being not guiltie bare the punishment of sinnes which hee neuer committed wherefore did they not conceiue some rare excellencie to be in him But in regard they saw him smitten and despised they neuer stood to examin the cause but iudged onely by the euents as the foolish are wont to doe And for this cause Isaiah complaines of the frowardnesse of mens iudgements which considered not of the reason why Christ was so greatly afflicted And especially he bewailes the senslesnesse of the Iewes in esteeming God the sworne enemie of Christ without thinking of their owne iniquities which by this meanes were done away Vers 5. But hee was wounded for our transgressions hee was broken for our iniquities the chastisement of our peace was vpon him * Or in his wounds is our medicin and with his stripes we * Or in his wounds is our medicin are healed HE once again repeats the cause of these so great afflictions of Christ A repetition of the cause lest any should be offended at Christs abasement to preuent the scandall that might arise for the spectacle of the Crosse driues many farre from Christ That is to say whilest they onely consiâ—â—r of that which is present before their eies not looking whereunto the same tends But all offence is remoued when they see that by his death he hath not onely done away our iniquities but hath also â—btained saluation for vs. Some thinke that chastisement is here called the chastisement of peace because men were growne senslesse and hardened in their sinnes and therefore it was needfull Christ should suffer Others referre this peace to the conscience namely that Christ hath suffered to giue our consciences rest To which purpose Saint Paul saith Being iustified by faith vve haue peace vvith God Rom. 5.1 But I take this word simply for reconciliation because Christ bare the chastisement which was due vnto vs. And thus the wrath of God iustly inflamed against vs is appeased and the peace made betweene God and vs by meanes of this mediator so as wee are now reconciled Hence wee gather a generall doctrine to wit A generall doctrine that vvee are freely reconciled vnto God because Christ hath paid the ransome of our
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
different from those of that time But it was requisit that the Prophets should borrow similitudes from things then commonly in vse as we haue often said Vnder the Law they offered brute beasts but the Apostles and other Priests of Christ haue sacrificed reasonable men and haue offered them liuing sacrifices by the preaching of the Gospell Rom. 15 16. Rom. 15.16 The Apostle testifies that hee performed this office by offering vp the Gentiles through the sword of the Gospell that they might be an acceptable oblation vnto God sanctified by the holy Ghost It is no legall Priesthood then nor like to that of the Papists which b◠〈…〉 â—â—â—ching the offering vp of Christ But it is the Gospell by which men are mortified that being renued by the holy spirit they may be offered vp vnto God Besides euery one offers vp himselfe in vowing and dedicating themselues to Gods seruice and in yeelding him sincere obedience which is that reasonable seruice whereof S. Paul speakes in Rom. 12.1 Thus the end of our vocation is here set before vs The end of our vocation namely that all filthinesses being purged away and being dead to our selues we may in the next place learne to loue and follow holinesse Some seeke out allegories vpon these words charets and horses and they thinke the Prophet hath vsed the verb shall bring in regard the Gospel neither constraines nor terrifies men Obiect but rather allures them sweetlie so as they come willingly vnto God and hasten vnto him with ioyfull and glad hearts But I willingly expound this place without such curiositie for in regard this scruple might come in the minds of many How is it possible for strangers so farre remote to come vnto vs Ans He answers that horses charets and litters should not be wanting vnto them For the Lord hath many meanes at hand to furnish his seruants withall and to bring them to his purposed end Furthermore I denie not but the Gospell may be called a chariot in regard it brings vs to the hope of eternall life but yet me thinkes the Prophet meant simplie to say That no impediment should be able to withhold the Lord from gathering in his Church Also that he shall haue meanes readie that not one of the elect which hee was pleased to cal shuld faint in the mid way Vers 21. And I will take of them for Priests and for Leuits saith the Lord. THe Prophet amplifies that which he hath alreadie said touching this extraordinary grace of God He hath already shewed that the Church of God should be gathered out of all nations so as in despite of all impediments and difficulties that might be opposed yet the nations farre off shuld be brought to the holy mountaine Now he passeth on further and teacheth that the Gentiles should be aduanced to a soueraigne degree of honour besides their adoption It was much that they had attained vnto alreadie to wit that prophane people should be receiued in among the holy people but now behold here a thing more admirable to see them exalted into so supreme a degree of dignitie Hence we may perceiue that the Priesthood vnder Christ differs much from that which was vnder the Law For vnder it only one tribe was admitted to offer sacrifices Exod. 28.1 The Gentiles were reiected as vncleane Great difference betweene the Priesthood vnder Christ and that vnder the law neither durst they once enter into the Temple so farre was it off that they might bee permitted to be Priests But now all are indifferently receiued Some expound this place generally That the Gentiles shall be Priests that is to say shall offer themselues to God for so the scriptures in many places calles all by the name of a royall Priesthood Exod. 19.6 1. Pet. 2.9 Reu. 1.6 and 5.10 Yet it seemes hee should especially note out the Ministers and teachers here whom God should chose out from among the Gentiles and ordaine them to execute that noble and excellent office namely to preach the Gospell As for example Luke Timothie and the rest who offered vnto God by the Gospell spirituall sacrifices Vers 22. For as the new heauens and the new earth which I will make shall remaine before mee saith the Lord so shall your seed and your name continue HEere hee promiseth that the Church shal be so restored that it shall indure for euer for many might feare that she would be laid waste the second time Her estate then shall be perpetuall after God shall haue once againe restored her for which cause he mentions two excellent benefits to wit restauration and eternitie When hee speakes of the new heauens and new earth hee hath respect vnto Christs kingdome by whom all things are renued as the Apostle shewes in Heb. 8.8.13 Now this renumeÌ„t hath this end namely that the church might continue alwaies in her happy and florishing estate for that which is old tends to ruine but things which are new made and renued are to last long God had promised that as long as the Sun and Moone should remaine in the heauens The promise recorded in Psal 89.36.37 really confirmed by Christ they should be witnesses of the eternall succession of Dauids posteritie which should neuer faile Psal 89.36 37. But in respect that by the disloyaltie and vnthankfulnessâ— of this people which came betweene there was some interruption the restauration wrought by Christ hath really confirmed this prophesie Jsaiah therfore rightly affirmes that their sonnes and their sonnes sonnes should succeed And as God hath established the world that it should neuer perish so shall the succession of the Church be perpetuall that it shall endure from age to age To what this renument ought chiâ—fly to be referred In a word he explanes that which he had said before touching the renuing of the world lest any man should thinke he referres this to tres beasts or to the course of the starres for it ought rather to be applied to the renument of the inward man The ancient fathers haue missed the marke whilest they imagined that these things appertained precisely to the last iudgement and haue neither weighed the scope of the text nor the Apostles authoritie And yet I denie not but we may extend these things to the last day because we cannot expect the perfect restauration of all things vntill Christ vvho is the life of the vvorld shall appearâ— But we must begin higher namely at this deuerance by which Christ regenerates his that they may bee new creatures as it is in 2. Cor. 7.1 Vers 23. And from moneth to moneth and from Sabbath to Sabbath shall all flesh come to worship before mee saith the Lord. THe Prophet shewes againe what difference there should bee betweene Gods spirituall worshippe such as it should be vnder the kingdome of Christ and the carnall which was vnder the Law Euery moneth in the new Moone they sacrificed then there were Sabbaths and other feasts and solemne daies appointed which
our constancie But if you be resolued that hitherto you haue enterprised nothing by your most graue Counsell but by diuine authoritie from Gods word and that for the present you so continue in restoring the estate of the Church no doubt but you shall find by experience how wonderfully God will effect that which he hath giuen his Ministers in charge England shall receiue an incomparable fruit from this so happie a going forward and we shall haue cause too with you and your whole kingdome to reioyce In the meane while I will not cease to further your holy endeuours as there is good cause by my poore prayers in regard they are the best meanes I am able to afford you Farewell most noble King The Lord long preserue your flourishing estate assist and guide you by his holy spirit and in all things blesse and prosper you So be it From Geneua this fiue and twentieth of December 1551. To the Reader OF such pretious esteeme Christian Reader were the expositions of this reuerend author in the Church of Geneua that albeit some of them were by himself * To wit his ordinarie Lectures vpon the Prophets which being read in the Schooles were by approoued Notaries there taken from his mouth vâ—rbâ—tim and afterwards vnder the title of his lessons or readings imprinted spoken and others of them * Namely his Commentaries whâ—ch were written by him at spare times in the house written in Latin and that in fauor of the learned especially yet because with his more then ordinarie depth of iudgement he alwaies matched a singular simplicitie and plainenesse so that hee therein stoopes to the capacitie euen of the simplest it was thought fit that by some of good note in the said Church they should all be translated into the vulgar French for the benefit of all such as vnderstood the same Which commendable zeale and godly care of theirs as it worthily prouoked many of this our Church for the common good at the happie entrance of our late deare and dread Soueraigne Ladie Queene Elizabeth into this kingdome to translate diuers of his Commentaries vpon the bookes both of the * Genesis Ioshua and Psalmes old and * All the Euangelists Acts Rom. c. new Testament into English so if their good beginnings had been seconded by answerable proceedings thousands might I doubt not haue reaped the like fruit by those that are yet * Namely his lessons vpon the prophesie of Ieremiah the Lamentations Ezechiel c. vntranslated which they haue done by the former Wherefore this seruice to the Church of God hauing been a long time neglected and not hearing of any that purposed to set his helping hand to this so necessarie a businesse I thought it might happily prooue a labour not altogether vnseasonable nor vnprofitable if according to my poore abilitie I endeuoured either to continue forth those former good beginnings or at least thereby to quicken vp the care of such as are much more able then my selfe to prosecute the same To which purpose good Reader some few yeeres since for the first assay I selected out of this learned Authors workes in French his Commentary vpon the Hebrewes not before translated which being authorized I was bold soone after to present thee therewith Now because as I suppose it hath not passed abroad without some good fruit it hath the rather incouraged me once more whilest I profited my selfe in reading this Commentarie vpon the princelie Prophet Isaiah to haue some respect of thy profiting also For which cause thou hast the same now as the former translated allowed and also published if thou wilt for thy particular vse and profit As touching the fruit that is thence to be reaped it would bee much better that thy self from thine owne experience mightest be able to report then for me here at large to dilate Only this I thinke I may not omit if in reading this prophesie thou wouldest haue the difficulties therein cleared thy iudgement in other things not obscure either rectified or confirmed thy meditations concer-cerning diuers sorts of instructions menaces reprehensions promises and consolations enlarged Act. 8.27 to 35. loe here a Philip readie at hand in any of these things to satisfie thy desires To conclude if thou entrest vpon the reading of this booke and wouldest indeede benefit thy selfe thereby then giue me leaue to vse the Apostles exhortation though by him vsed to another purpose Be not wearie in weldoing Gal. 6.9 but proceed on constantlie so shalt thou I doubt not in due season reape if thou faint not Farewell and profit more and more in the studie of Gods word neuer giuing the Lord rest day nor night till in the truth of thy heart thou canst in some good measure professe with these three Worthies following that thou likewise hast made the same thy chiefe repast delight and treasure Job I haue not departed from the commandements of his lippes and I haue esteemed the words of his mouth more then mine appointed foode Iob 23.12 Jeremiah Thy words are found by me and I did eate them and thy word was vnto mee the ioy and reioycing of mine heart Ier. 15.16 Dauid The law of thy mouth is better vnto mee then thousands of gold and siluer Psalm 119.72 Thine in Christ C. C. THE FRENCH TRANSLATOR TO THE READER IT is twentie yeeres since and more good Reader that the lessons of M. Iohn Caluin vpon the Prophet Isaiah which being collected by M. Nicolas Gallars were printed vnder the title of a Commentarie and dedicated to that noble Prince of blessed memorie Edward the sixth King of England A long time after the Author himselfe reuiewing this collection imprinted both in Latin and in French satisfied not himselfe only to reuiew it thereby to explane that which otherwise seemed obscure by reason of the breuitie of it and to set that in order which was somewhat confused but he laboured therein with such diligence and good successe that he augmented it in Latin with excellent and necessarie matters for the vnderstanding of the text more then the third part bringing all things into so exact a forme that if any bee pleased to take so much paines as to conferre the first Commentarie or collection of those lessons with this second he shall find that which we haue said to be very true Neither was this gathered in the schooles the second time as at the first but was written in the house euen word for word by the Authors owne direction who hath so aptly disposed and couched the whole together that in perusing of it you shall perceiue in this booke as well as in others which haue alreadie passed his hands that he hath done great seruice to the Church of God and hath also faithfully chalked out the way vnto such as desire to profit in diuine studies But especially by these his Commentaries which being carefully read will serue no lesse to the explaning of
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
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
of wretched and beggerly fellowes but euen with the tip of the finger you shall see them vomit forth insupportable poysoned speeches Seeing then that this vice was very common Isaiah toucheth as well the small as the great that were tainted therewith signifying that by how much the more the Lord had dealt gentlie with them by so much the more they were to looke for a greater iudgement for their hearts were swollen with rebellion because of their too great abundance Furthermore although the letter Lamed which is put in the datiue case be sometime superfluous yet notwithstanding in this place it holds his proprietie because it seemes Isaiah assignes out a certaine day as men are wont to doe when iudgements or assises are held I expound it then that the day is appointed by God himselfe wherein the proud must make their appearance before his iudicall throne to receiue sentence of condemnation Moreouer we may gather by these words that God shewes himselfe an enemie to all the proud and therefore this day of assignation is as much as if God had said I can no longer endure that men should thus wickedly exalt themselues against me and therfore all such as lift vp themselues aboue measure shall be broken in peeces with my hand Now if this were well rooted in our hearts who is it that would not abhorre and detest pride by which we thus prouoke the wrath of God against vs If any will reade Proud and loftie in the Neuter gender it must be referred to the fortresses bulwarkes and munitions but the rules of Grammar cannot beare it that wee should expound it otherwise then of mens persons Vers 12. For the day of the Lord of hosts is vpon all the proud and hauty and vpon all that is exalted and it shall bee made low This verse is expounded together with the eleuenth Vers 13. Euen vpon all the Cedars of Lebanon that are high and exalted and vpon all the Okes of Bashan 14. And vpon all the mountaines and vpon all the hilles that are lifted vp 15. And vpon euery hie tower and vpon euery strong wall ALl these allegories which are here inserted of Libanus and of the high mountaines are so far off from darkning the matter that they do rather giue light vnto it For let mortall man exalt himselfe as high as he will yet shal he neuer be able to match the mountaines and highest trees in height which the Lord will as easily beate downe as it is easie for the winde with a puffe to scatter the light chaffe here and there Isaiah then shewes the proud here as it were in a glasse how vaine and foolish they were to think that their hautines could keepe them that God should not ouertop them There is also here an excessiue manner of speech which was of great weight in respect of amplifying the threatning For it is not like that God was angrie with the mountaines and trees or as if hauing changed his purpose hee should now bring to nought that which himselfe had established and setled but Isaiah sets the iudgement of God before their eies in the guiltles creatures to the end they might the more assuredly peâ—swade themselues that their presumptions and bold wickednes should not remaine vnpunished We see then wherfore he intermingles these figures of Cedars Okes and mountaines That which is added of the walles is not spoken by way of allegorie or figure Wee know that whilest men feele themselues well fortified they flatter themselues as if they stood in no great neede of Gods helpe Isaiah then mentioneth the matter of their false confidence vnder the names of towers and walles For if any place seeme to be vnable to be vanquished there will the prophane ones build their nests from which they despite both heauen and earth because they thinke they are there safe from all dangers Isaiah threatens then that when it shall please the Lord to bring men downe he can quicklie ouerthrow their fortresses vpon which they in a false confidence leaned And howsoeuer they are things which in themselues are not to be misliked yet notwithstanding because they do too much occupie our braines it is for very iust cause that the Prophet sharpeneth his stile against them And hereunto belonged that which hee spake before as touching the Chariots and horses verse 7. For as it is said in Miche Miche 5.10 that because men doe rest themselues beyond measure vpon the riches of this world therefore it is necessary that they be wholly bereft of them that so they may trust to be saued by the onely hand of God and not hang their hope vpon the sonnes of Adam So hauing a little before reprooued them for the multitude of their horses now he denounceth the iudgement of God and withall admonisheth them that it is vnpossible to returne into fauour againe with him till he hath bereft them wholly of those things to the end they should not rest anie more vpom the false succours of this world Vers 16. And vpon all the ships of Tarshish and vpon all pleasant pictures BY Tarshish the Hebrewes do surely meane Cilicia and because the Iewes had great trafficke with this nation the Scripture often makes mention of the ships of Tarshish which were so called because they frequented that sea Nauigation certainly is not to be condemned because it bringes great profit and commoditie to men as well to carrie forth as to bring home marchandise This kinde of trafficke also cannot be hurtfull seeing it is the will of God that all mankinde should be helpfull one to another by mutuall duties but because pride and crueltie is aboue al things ingendred by abundaÌ„ce therfore Isaiah reproues this kind of merchandise by which the land had been greatly enriched Adde hereunto that oft times it comes to passe that the merchandise and trafficke which is vsed with nations farre off is full of deceit and pillage and there is no measure amongst men in this behalfe touching excessiue gaine First then the Prophets meaning is that the Iewes shall be stripped of their riches to the end they may learne to subiect themselues vnder God Secondly he sets forth their couetousnes and vnlawfull gaines by signes as if one should describe murther by shewing a sword all bloodie The second part of the verse shewes that the Prophet condemnes that nauigation by which the land was much infected with corruptions It is a thing too frequent and common that delicacie wantonnes and abundance of voluptuousnesse doe easily follow great wealth and riches which is verie often seene in wealthie countries and cities of merchandise For those that trade into farre countries contenting themselues nothing at all with things which are in their houses do bring home with them new sumptuous and rich stuffes which in former time were vtterly vnknown Now because wealth is for the most part the mother of superfluitie and dissolution Wealth the mother of superfluitie and dissolutions the Prophet
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.
of God because all things come at his voyce and readily obey him And yet the Chaldeans had not this zeale of obeying God for they were caried away with their couetous and insatiable lust and desire of dominion or thought of some such like end but God serued himselfe of them to execute his iudgements And herein we clearely see an admirable witnes of the power of God which is not tied to the will of men neither depends it vpon their fantasies but it is free for him to call whom he will to doe him seruice yea such as are vtterly ignorant of it And yet the wicked are not hereby excused when they are thus drawne against their purpose because they serue not God freely for they propound some other thing vnto themselues as crueltie spoile and violence and God by their crueltie correcteth the sinnes and offences of his people Vers 27. None shall faint nor fall among them none shall slumber nor sleepe neither shall the girdle of his loynes be loosed nor the latchet of his shooes be broken HIs meaning is that all things shall be so fitted and prepared that nothing shall let or hinder them to march on forward as if a Prince hauing inrolled his souldiers should by and by giue order to prepare the wayes to bring in prouision of victuals and to administer al things necessarie whatsoeuer He shews then that they shall be readie and nimble and that there shall be no impediment to cause them to prolong the time He also shewes their diligence affirming that none of them should so much as slumber Now in these words none shall slumber nor sleepe the order is a little inuerted for he should rather haue sayd none shall sleepe nor slumber because it is a lesse matter to slumber then to sleepe But this maner of speech must be thus resolued They shall not slumber nor sleepe that is to say they shall be so farre off from sleeping that they shall not slumber at all We haue the like phrase of speech in the 127. Psalme He which keepes Israel shall neither slumber nor sleepe It is an Hebraisme then which agrees neither to the Greeke nor Latine Vers 28. Whose arrowes shall be sharp and all his bowes bent his horse hoofes shall be thought like flint and his wheeles like a whirlewind HIs meaning is that they shall be furnished with fit weapons Now he retaines the maner of fight vsed among the Assyrians and other Easterne people who for the most part were accustomed to arme themselues with bowes and arrowes for warre as we see the Englishmen doe at this day but vnder these particulars he comprehends all sorts of weapons But because the way was long and the voyage difficult the Iewes might happilie thinke there would be many impediments to turne away the enterprise of the enemy and that is the cause he saith why the hoofes of the horses should be like flint so as they should neither faint nor be wearie but should easily come to Iudea Hereunto appertaines the other member when he compares the wheelâ—â— to a whirlewinde for the people of old time were woont to goe to warre with Chariots and therefore he not only mentions horses but also wheeles And all this is to be referred to this great haste and diligence which they should vse to wit that the Lord should not be hindred by the long distance of the way to bring in deadly enemies against the Iewes to destroy them Vers 29 His roaring shal be as a Lion and he shall roare like Lions whelps they shall roare and lay hold of the pray they shall take it away and none shall deliuer it THis appertaines to crueltie He compares the Chaldeans to Lions whose sight is fearefull and of nature cruell as if he should say They shall not be such meÌ„ as are touched with any sense of pitie mercie or humanitie but shall rather shew themselues cruell and like wilde beasts He also addes that they shall be of such strength as none shall dare to come neere them to pluck the pray out of their teeth Meaning thereby that the Iewes shall be vtterly vnable to disappoint their assaults because that for feare of their crueltie none shall aduenture to approch vnto them for in regard that God would vse them as his seruants to punish the Iewes it was requisite they should be furnished with a terrible power and maiestie that this sottish people might be made to vnderstand at the last that they had not to doe with men but with God Heb. 10.31 into whose hands it is a terrible thing to fall Vers 30. And in that day they shall roare vpon them as the roaring of the sea and if they looke vnto the earth behold darkenes and sorrow and the light shall be darkened in their skie THe Prophet addes this to let the Iewes vnderstand that the Chaldeans should not come into the field at randon but should be appointed thereunto by God and prepared by his hand By the roaring of the sea he meaneth such a great hurly burly as should seeme like vnto a deluge by which all Iudea should be drowned He also cuts off all hopes in foretelling that there should be neither case nor end in these chastisements The Iewes saith he shall looke vp and downe to finde meanes to escape as men are woont to do in any great perplexitie but on which side soeuer they turne them be it to heauen or to the earth they shall finde no ease from either of them because miseries and calamities should vtterly ouerwhelme them on all sides This maner of speech is very common yea euen among the rude people at such time as destruction and calamities do threaten on euery side when no issue or ease can be perceiued It is necessarie then that it should fare thus with vs when the Lord pursues vs to the end his high hand may alwayes appeare in our eyes and that on which side soeuer we turne our selues we might behold the creatures armed against vs for the execution of his iudgements for we may sometimes escape mens hands but which way shall we be able to flee from the hand of God THE VI. CHAPTER Vers 1. In the yeere of the death of king Vzziah I saw also the Lord also sitting vpon an high throne and lifted vp and * Or with his loweâ— parts he the lower parts thereof filled the Temple THey haue been woont to begin the 6. Chapter heere but some thinke it is the beginning of this booke and therfore that the Prophesies of Isaiah were not well collected and gathered together alledging this reason that the Prophet refuseth to take vpoÌ„ him the office of teaching which he would hot haue done if he had exercised it before and that he seemes altogether a nouice seeing he yet knew not his vocation Moreouer that heere he declares how he had now seene the Lord and not before But I thinke these reasons are not of any value as I haue touched
fullers field for it may be the fullers were wont to wash their clothes thereabouts or rather it was some ancient place called by this name howsoeuer it be it was a signe that this miserable hypocrite ran hither and thither with feare and terror when Isaiah was comming forth to quiet and secure him Vers 4. And say vnto him * Or be assured Take heed and be still feare not neither be faint-hearted for the two tailes of these smoking firebrands for the furious wrath of Rezin and of Aram and of Remaliahs sonne THe verb Shamar which signifies to keepe is here put in the coniugation of Hiphil and many expositors take it to take heed although they draw it amisse and to a sense both constrained and besides the purpose as if the Prophet had admonished Ahaz to take heed how he made warre The sentence is more simple to wit that he should not wax faint-hearted nor wauer doubtinglie but that he should be quiet secure therefore I haue translated Be assured The sense is then that Ahaz should take such heart vnto him that at no hand hee suffer himselfe to boyle with impacience neither to torment his minde with restlesse thoughts For when men are once stricken with terror their mindes are tossed vp down and haue no setled stay This exposition is confirmed by the words which follow Be still for these two things are ioyned together first to stand quietly vpon his watch to the end he may not be distracted with diuers thoughts looking this way and that way secondly that he be still and of a calme and quiet spirit within And behold here the fruites agreeable to a iustifying faith For as the vnbeleeuers wauer and floate in vncertaintie in diuers assaults and know not to which end to turne them so the faithfull on the contrarie are staied and cast themselues vpon God with quiet mindes Impietie is neuer at rest but where faith hath gotten strength there we may see securitie and quietnes of minde not trembling beyond measure These words then doe expresse the vertue of a true faith Now hauing shewed the remedie whereby to appease the troublesome passions of the heart he also forbids him to feare because nothing is more contrarie to faith who commits her saluation into the hands of God then feare But I confesse indeed that it is impossible for vs to be voyde of feare when dangers approach For faith makes vs not senselesse Contrariwise the children of God are touched with a double feare A double feare the first proceedes from naturall sense which feare they could not auoyde although they had a perfect faith the other from the weakenes of faith because there is no man that hath profited so well therein that there should not still remaine some reliques of distrust against the which we must continuallie fight This exhortation of the Prophet therefore must not be vnderstoode as if the Lord forbad all feare but his meaning is that the faithfull must arme themselues with such constancie that they ouercome all their feares As if he should say Take heede thou be not cast downe and if thou meetest with strong and sharpe assaults be of an inuincible courage that dangers ouerwhelme thee not but rather manfully stay thy selfe vpon the power and goodnesse of thy God to the end thou maiest bee able to ouercome all calamities And hereunto he by and by addes that he be not faint-hearted which is as much as to melt away or be dissolued Also it is not without good cause that the Apostle teacheth vs Heb. 11.27 that our hearts are stablished by faith For when in forgetting God we suffer our selues to moulter away any thing at all through our owne infidelitie it proceedes first from a weake and sluggish cowardlinesse But hee cannot be said to be delicate or womanish who resting himselfe vpon the spirit of God valiantly resistes all aduersities Whence we gather that the Prophet meant nothing else but that Ahaz should waite with an vndaunted minde for that issue which God had promised him For the two Tayles Isaiah vseth a very elegant similitude here to weaken the opinion which the Iewes had conceiued concerning these mightie Kings whose greatnes had smitten their hearts with such terror for their crueltie and furie was as it had been a flaming fire sufficient to haue consumed all Iudea yea and it seemed that this fire could neuer haue been quenched But Isaiah on the contrarie vouchsafeth them not so much as the name of firebrands because that might haue seemed somewhat but onely calles them I cannot tell what fragments or ends of firebrands not kindled but onely smoking as if a brand being taken out of the fire should begin to moulder away and should cast nothing else but a little light smoke This similitude then containes a singular consolation by which we are admonished to esteeme farre otherwise of the violence of the wicked We must not esteeme the violence of the wicked according to outward appearances then according to the outward appearance They seeme to be so mightie as if they were able to set on fire destroy and consume all the world Now the Lord minding to preuent and take the feare which we haue conceiued from vs pronounceth that it is but a little weake smoake of small continuance although to our seeming it should bee such a fire as neuer could bee quenched Vers 5. Because Aram hath taken wicked counsell against thee and Ephraim and Remaliahs sonne saying ALthough hee had saide before that the threates and endeuors of the enemies against the people of God should bee vaine and turned into smoke yet hee dissembles not how many cruelties they had deuised if God withheld them not For by euill counsell he meanes a destruction because these two Kings had both conspired to destroy the countrey of Iudeah And to the end he might the better expresse the same and might also let them see it as it were before their eyes hee recites their counsell in the verse following Vers 6. Let vs goe vp against Iudah and let vs waken them vp and make a * Or an entrance into it breach therein for vs and set a King in the middest thereof euen the sonne of Tabeal LEt vs goe vp That is to say let vs make ready an armie Some turne the verbe Nekitsennah let vs trouble or afflict the which indeede shewes the originall of the word but in this coniugation it signifies rather To awaken And howsoeuer I reiect not this first interpretation yet notwithstanding I had rather follow the second because it agrees best with the Text. By Awakening I vnderstand To trouble and to practise some new stratagem as we commonly say raise vp sturres that this kingdome may no longer be in quiet As touching that which followes many expound Nanquiennah Let vs enter into it by force others Let vs so handle the matter that it shall not be able to stand before vs. I haue translated
the house of Dauid which by a speciall priuiledge ought to be exempted shall be wrapped euen vnder the like calamities For God so moderates his iudgemēts that whilest he spares his Church and prouides for the safetie thereof he yet in the end causeth the wicked who are mingled with the good to feele the rigor of his vengeance From the day that Ephraim 1. Kin. 12.16 The Scripture vseth this phrase of speech when it notes out say when a thing is sold extremely vnderfoote There is no field so barren and vnfruitefull that is not worth more if so bee a man bee able to husband it as they doe when a land is well peopled Hee addes the reason of the changing of the price whereby it appeares that he speakes of a wast and destruction There shall be no labourers saith he because of the bushes and briars which we see comes to passe in an extreme calamitie I thinke also that the letter Lamed which some haue expressed by the word To signifies Because For the enemies hauing pilled and made hauock of all and no husbandmen nor vinedressers being left the best husbanded places must of necessitie be couered with thick bushes and brambles His meaning is therefore that there shall be so few inhabitants that scarcely one should be found that would bestow the least piece of siluer to buy the fairest Lordships Vers 24. With arrowes and with bow shall one come thither because all the land shall be briars and thornes THe verb is in the singular number yet notwithstanding we may expound it by the plurall to wit that the Archers shall goe through Iudea Some thinke Isaiah speakes of Bowes and arrowes because the enemies should be so fearefull to behold that no man should dare to approch neere his possessions without armour But I thinke it more probable that men shall go a hunting where the land was well manured and dressed before because there should be caues and dennes for wilde beasts Now this is a miserable change to wit when fields which in times past were husbanded and fruitfull are conuerted into forests and bushes And therefore by bowes and arrowes in this place I vnderstand hunting and the sense is that the Farmers shall not come neere their Vineyards but the hunters and that they shall not meddle either with planting or pruning of vines there but others shall hunt wilde beasts in those places So that for conclusion he notes nothing else but an vtter desolation by meanes whereof the whole land shall be turned topsie turuie Vers 25. But on all the mountaines which shall be digged with the mattock there * Or there shall be no feare shall not come thither the feare of briars and thornes but they shall be for the sending out of Bullocks and for the treading of sheepe IT seemes heere that the Prophet contradicts himselfe for hitherunto he hath spoken of the consumption of the land but now when he saith that oxen shall feed in the places where were thornes and briars he describes as it were a new estate This hath caused some to applie these words to the consolation of the people But the Prophets meaning is nothing lesse because hee declares that the mountaines which were farre remote from the places where men dwelt and whither men went with great difficultie should be now fit pasture for Cattell by reason of the multitude of folks which should retire thither And because euery one would flee to the mountaines which in former times were desert and inaccessible they should not feare to be scratched with thornes because there should bee inhabitants enow to suppresse them Now this is a miserable thing when men can no otherwise escape from death but by running amongst the thornes and brambles His meaning is then that men shall seeke shelter and habitation in the mountaines which were desert and vnhabited because there shall be no roome left for safetie in the plaine And thus hee portraites out the ruinous and pitifull estate of all the countrie namely such an horrible destruction that the face of the land shall be vtterly changed from that it was before When the Prophet foretold these things to King Ahaz no doubt but hee contemned them For this wicked King resting vpon his forces and vpon the league with the Assyrians staied himselfe thereupon and setled himselfe againe vpon his lees as soone as the siege which threatned the Citie was raised and gone But Isaiah notwithstanding ceased not constantly to discharge his dutie shewing still that there was no succour but in God testifying to this wicked hypocrite also that his ruine would come from that place whence he looked for safetie and deliuerance THE VIII CHAPTER Vers 1. Moreouer the Lord said vnto mee Take thee a great roll and write in it with a * Or a common stile mans pen Make speede to the spoile haste to the pray THis Prophecie containes no new matter but is a cōfirmation of the former wherin Isaiah had prophecied the destruction of the two kingdomes of Israel and Syria which was at hand Hee had also foretold that both Countries should lose their Kings before the children which should be borne soone after were able to discerne betweene good and euill that is to say before they should bee of discretion But because the wicked take no warning by any threatnings it was needefull that this prophecie should bee repeated and confirmed by some signe First that he might awaken the people God commandeth this Prophecie to bee published and written to the end all might take knowledge of it We haue said heretofore See the end of the Preface before this Prophecie that the Prophets were wont after they had receiued commandement to publish any thing to the people to comprehend the summe of it in few wordes and then fixed it to the gates of the Temple as we may gather from the booke of Habacuk Hab. 2.2 wherewith if wee conferre this place the thing shall bee manifest enough But here is a more particular thing for hee not onely commands the prophecie to bee written but hee requireth a great and large roll to the end it might bee read a farre off For by how much smaller the letter is so much the more difficult and obscure it is to reade Heereunto appertaines that which immediately followeth touching the Stile of a common person The word Enosh is taken for a man of any trade to the end all yea the simplest ideots might reade that which should be written Make haste This short and cutted manner of speech hath much more vehemencie in it then if hee had stood to dilate the matter at large For euery one was able to carry home foure words to his house and in them to take knowledge of the swiftnesse of Gods wrath as also to bee the more neere and in good earnest touched with his iudgement no lesse then if hee had felt it with his finger Lastly the Lord would not striue with words because
epithite to the end wee may know what the vse of the Law is namely that God manifests himselfe therein and shewes what a one he will be towards vs and lastly hee there ordaines all things which are needefull for vs to know This then is an excellent commendation of the Law which containes the doctrine of saluation and the rule of a right and happy life And this is the reason why hee iustly forbids vs to turne from it in the least iot as if hee should say Forsake all your superstitions after which these runne so violently They were not content with God alone but sought a thousand inuentions for what will satisfie him that forsakes the Lord Christ speakes also in this sort They haue Moses and the Prophets let them hears them Luke 16.29 For although Abraham bee brought in speaking there yet is it a perpetuall oracle which proceedes out of the mouth of God Wee are inioyned then to heare the Law and the Prophets to the end we should not be carried vp and downe after the curiosities of mans braine neither to desire the knowledge of any thing by meanes of the dead For if the Law and the Prophets sufficed not the Lord would not forbid vs to vse other meanes And hereby we learne that whatsoeuer is added to the word of God ought to be condemned and reiected Why so All our wisdome should be limited within the bounds of Gods word Because it is the Lords wil that we should wholly depend vpon his word and that all our wisdome should bee limited within the bounds thereof If we then listen vnto others we snatch vnto our selues a libertie which he hath forbidden vs and in so doing wee offer him great outrage Now whatsoeuer it is which men shall bee bold to set vp of themselues will bee found nothing else but a corrupting of this word Let vs therefore reiect all other teachers if we minde to obey God And he also shewes further that we shall then be well armed against all idolatries and superstitions when wee relie vpon the Law of the Lord. For as S. Paul calles the word The sword of the Spirit Ephes 6.17 so also by it ought we to bring Satan and all his inuentions to nought Retire we thither then when the enemies shall assault vs that being armed therewith wee may fight valiantly and at the last ouercome and put them to flight If they speake not c. I will not recite all the diuers expositions of this place because it would be too tedious And indeede the true exposition seemes to mee so sure that it may easilie refute all others The common interpretation is that the wicked doe therefore aduance their lies and set their wiles to sale because there is no light in them that is to say because they are depriued of common sense But for mine owne part I expound it that the faithfull are heereby exhorted to be of good incourage so as if the vnfaithfull agree not to the true doctrine they doe nothing else herein but shew their blindnesse And therfore must we contemne their blockishnesse to the end it may bee no let nor impediment vnto vs as also Christ admonisheth that we should boldly let such blinde guides alone lest we be moued with their blinde obstinacie They are blinde saith he and leaders of the blinde Will you wittingly perish together with them Matth. 15.14 For this cause the Prophet commands that such authoritie be giuen to the word of God to the end wee may boldly despise the whole world if they should gainsay it for by the authoritie thereof wee may condemne the Angels themselues if they should fall into such a sinne If an Angell from heauen should preach any other doctrine let him be accursed saith Paul Gal. 1.8 How much more boldly then may wee condemne men which resist God And this maner of speech also which the Prophet vseth hath great waight if they speake not according to this word because such a one is iudged blind who readily and without resistance imbraceth not this sentence namely That wee must not bee wise beyond the Law of God We must not be wise beyond the law of God Vers 21. Then hee that is afflicted and famished shall * Oâ— shall passe by this Country goe to and fro in it and when he shall be hungry he shall euen fret himselfe and curse his King and his gods and shall looke vpward LEst the faithfull should suffer themselues to be enwrapped in the common errors hee addes how horrible the punishment is which threatneth the wicked when they shall be once reuolted from God and also shall inforce themselues to draw others to the same reuolt with them The place is somewhat obscure but the cause thereof proceeds of this that some haue not weighed the words as they ought to haue done Now the verb Abar hath great weight for by this word To passe he signifies the giddinesse which causeth men to wander so as they are altogether disquieted not being able to stay loÌ„g in any place whatsoeuer We must supplie a noune to the verb indefinit to wit The Iewes shall passe By the pronoune in it he vnderstands the countrie of Iudea which the Lord had preferred aboue all other regions and therefore this may be well inough vnderstood albeit the Prophet hath not expressed it As if he should say I haue promised indeed that this region should be the perpetuall heritage of my people Gen. 12.15 17.8 but they shall be as restles vagabonds and it shall fare with them as with those who being driuen out of their countrie being afflicted with pestilence famine and all maner of miseries do seeke euery where for some place of abode better then their owne but can no where finde it Thus these words are opposed to that singular benefit of God whereof Moses makes mention so often to wit that they should dwell perpetuallie in Iudea for he foretelles here that they shall be vvanderers and vagabonds not in their countrie but in a strange region so as in whatsoeuer place they should ariue they should be assailed and vexed with infinite calamities Affamished It seemes the Prophet speakes of the Iewes conuersion as if he should say After they haue bin thorowly humbled with Gods iudgements they will come to repentance and questionlesse this is the true remedie whereby God for the most part heales the oâ—stinacie of men Notwithstanding if any tâ—inke that by the word hunger the Prophet describes the wrath and stubborne yelling of the wicked it must be obserued that he not only comprehends hunger and thirst but by the figure called Synecdoche all other calamities also By the word To prouoke he signifies that which we haue in our common speech they fret or chafe The meaning is that they shall begin to be displeased in themselues and shall also detest all those succors in which they trusted before and this in deed is the beginning of conuersion
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
to this place that this prudencie might also be placed amongst the gifts of the holy Ghost And this effect also agrees particularly vnto the person of Christ to wit that he is wise and prudent to gouerne his owne boyond al that the capacitie of any of the faithfull is able to comprehend First we are to note the similitude of the verbe To smell which signifies that Christ shall so abound with iudgement and discretion that he shall not neede to apprehend any thing either by sight or hearing because hee shall be able by his onely smell to discerne the most secret and hidden things The most part of the expositours take the particle In the feare of the Lord as if all the affections of the heart should bee discouered before Christ so as hee should be able easilie to iudge who are the true seruants of God But let the readers consider if the sense would not agree better to say that the feare of God is taken heere for a certaine rule of iudgement For the Prophet doth of set purpose distinguish the heauenly iudgement of Christ from the iudgement of men to the end we might know that the outward appearance of holinesse or integritie is nothing at all approued before him The sense then is that when we come before the tribunal of Christ he will not onely examine things according to the outward actions as men doe in ciuill policie but the life is there examined and squared out according to the rule of true pietie Neither indeed is it fit for men to bee the searchers of the heart and we shall often see that there is onely a vaine appearance in those whom we shall esteeme honest men but Christ iudgeth not by the outside because he knoweth and soundeth the vttermost and hiddenest secrets of the heart His iudgement then is far different froÌ„ mans iudgement who though they bee neuer so expert and wittie doe yet too foolishly oft times ouershoot theÌ„selues Thence it followes that none can be the true seruants of God but those whom Iesus Christ approueth Now they cannot bee approued of him vnlesse they shew a pure and vpright heart for we cannot deceiue him by any false and vaine appearances Vers 4. But with righteousnesse shall he iudge the poore and with equitie shall he reprooue for the meek of the earth and he shall smite the earth with the rod of his mouth and with the breath of his lips shal he slay the wicked HEere he teacheth that Christ shall be the protectour of the poore To whom these graces formerly mentioned doe propeâ—ly appertaine or rather hee shewes who they are to whom the grace of Christ properly appertaines to wit to the poore and meeke that is to those who being humbled vnder the sense of their owne miserie haue throwne to the ground this high and proud conceit of themselues wherewith men are vsually puffed vp till being meekened by the word they haue learned to humble themselues The Prophet heere protests then that Christ will not be the defender and protectour of all in generall but of those who acknowledge themselues poore and destitute of all good things And this Iesus Christ himselfe shewed to the Disciples of Iohn Baptist when he told them that the Gospell was preached to the poore Mat 11.5 For all are not indeede indifferently capable of this doctrine All are not not capable of this doctrine but those onely who being stripped of all ouerweening of the flesh haue their recourse to this heauenly saueguard and protection There is heere then a close opposition to wit that Christ gouernes not the rich that is to say those who are blowne vp wiith a false opinion of themselues because that howsoeuer he cals al men vnto him yet notwithstanding the most part refuse to subiect themselues vnder his gouernement for they are the poore onely which suffer themselues to be guided by him This text admonisheth vs to strippe our selues quite and cleane of all pride and to put on the spirit of meekenesse and modestie if wee desire that Christ should rule vs vnder his hand Behold heere then the spirituall pouertie which the Prophet recommends to all the members of Christ which is not to be swollen with an ouerweening bâ—t truely to be humbled with the feeling of our pouertie and miserie to the end we may depend vpon Christ onely Hauing once resolued throughly vpon that this King and faithfull protectour will take care of our saluation and will defend vs euen to the very end against all our enemies we also heere learne who they be that he calles vnto him Come to mee all you saith he that trauaile and are heauie laden Matth. 11.28 Needfull it is then that we trauaile and be pressed vnder the weight of our burthen if wee will feele and haue experience of his succour Wee haue also to obserue the order which the Prophet keepes heere for first hee placeth pouertie and afterwards meeknesse or gentlenesse We must be poore before we can be brought to meekenesse because we must be poore before wee can bee brought to be meeke and lowly As long as we thâ—nke our selues to be any thing being puffed vp with a vaine confidence of our owne worth our heart forthwith ouerfloweth into all pride and conceitednesse so as wee cannot be humbled nor brought into any order but when we once know our own miserie then we beginne to abase our selues and being weake and oppressed wee are forced to sigh vnder the burthen He heere describes then the condition of Christs people In the former verses the Prophet did set forth the nature 〈◊〉 of Christ as he is the King of his Church heere he describes the qualities and condition of his subiects as heeretofore hee had set forth the nature of their King whence also we are to learne that all doe not indifferently partake in these excellent gifts of the holy Ghost wherewith Christ was adorned as we haue seene heretofore but the poore and humble onely Now this word to iudge signifies gouernmeÌ„t the principall part whereof is that Christ makes vs partakers of those gifts which hee hath receiued of his Father to the end hee might liue in vs and we in him And shall smite the earth In this place the Prophet extolles the efficacie of the word which is the royall scepter of Christ For the rod of the mouth is as much to say as a verball scepter and in the second member speaking of the breath or spirit of the lips hee repeates the selfesame thing as if he should say Christ shall not neede to borrow strength from others to beate backe his enemies and to ouerthrow whatsoeuer is contrary to his dignitie and Empire for his onely breath or word shall be sufficient thereunto Now this may be a generall sentence seeing it is of necessitie that the faithfull doe first die to the end they may bee renewed into a spirituall life And in this sense Rom. 15.16 the
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
reioyce the harts of the faithful or as if he would reuiue and quicken them by watering them with sweet showers and thus the Prophet should shew a diuers successe There may be also a close opposition whereby he admonisheth that when God shall be thought to take his ease and behold things heere below as it were carelesly that euen then hee may as it were sport himselfe in executing his iudgements Truely because the two verses following are conioyned with this it seemes that Isaiah would say Howsoeuer God shewes not himselfe carefull after the maner of men neither runnes with violent heat to take vengeance yet hath he secret meanes in his hands to execute his iudgements and yet in the meane while neuer stir his least finger It may be also that hee meant to shew that God would vse an extraordinarie meanes in rooting out this people But that which I touched erewhile may suffice to wit that whilest men are besotted with prosperâ—ie and drunken in their delights thinking that God hath no more to doe with them euen then their destruction is at hand The reason is because God is able with his onely looke to cast down all the forces and preparations of the whole world And therefore he saith he will be like to a faire bright day and to the heate drying vp the raine secondly to a watrish cloud in the hottest day of summer Now wee know that such a raine is very fit to ripen fruits and that the heate comming after the raine brings them forward and makes them swell because it disperseth all the moisture that is in them by the force of his heate This it it then which the Prophet meant to say that howsoeuer many miseries and calamities be prepared for the reprobates yet all things notwithstanding falles out for a while as they would wish The wicked are neere to their ruine then when they thinke themselues most secure so as they seeme the onely happy men in the world no otherwise then if God meant to satiâ—sfie them to the full with the â—â—st of his benefits But in conclusion they shall finde that they were onely fatted vp as Oxen for the slaughter for they shall perish in an instant and that euen then when they seemed to bee come to the very top of their happinesse Whence wee may learn that we are not to iudge of Gods iudgements according to outward appearance for when the wicked thinke themselues most secure then their ruine ouerthrow is at the doores Thus doth he comfort the faithfull in very fit season lest they should thinke the vnbeleeuers more happy then themselues because God winked at their faults for albeit hee seemes to cocker them whom hee so forbeares yet will he quickely bring them to destruction Now we are to apply these things to these miserable and troublesome times wherein the persecuting tyrants of the Church haue their full swinge abounding in all wealth A consolation for the Church bringing their enterprises to passe no lesse then if all things were in their owne power why so because they surpasse all others in strength counsel and policie But let vs know for certaine that all these things are brought to passe by the determinate counsell of God who is contented to let them goe on forward with their deliberations and lets them prosper that so he may at the last destroy and vtterly cut them off I am not ignorant that some others draw the words of the Prophet to another sense but I hope that whosoeuer shall wisely consider the whole context will easily subscribe to mine exposition Vers 5. For afore the haruest when the flower is finished and the fruit is ripening in the flower then he shal cut downe the branches with hookes and shall take away and cut off the boughes WOrd for word it is For the presence of the haruest but we must a little mitigate the sharpnesse of the words The Prophets meaning is not obscure for when haruest drawes neere and that grapes be ripe the wicked shall finde themselues disappointed and that suddenly of their whole reuenue in hope whereof they meant to glad themselues Thus hee goes on still with the same matter and confirmes that which hee spake before by the former similitudes to wit that the wicked are not ouerthrowne at the first but florish for a time and the Lord seemes to spare them but when the haruest is come and that the vines haue once budded and blossomed so as the iuice begins to vtter it selfe then are the very branches cut vp by the rootes So when the wicked are neere vnto their ripenes they shall not only be depriued of the fruit they expected but shall be cut vp roote and rinde The Lord will giue this issue to wicked men after he hath suffred them to inioy their delites for a time for they shall be so rooted vp that they shall neuer be able to reuiue nor yet to be plaÌ„ted in any sort From hence then wee gather a singular consolation to wit A singular â—onsolation that when the Lord seemes to winke at the practises of the aduersaries he thereby tries our faith but yet suffers not things to be guided by the vnbridled hand of blind fortune as prophane men thinke For he is in heauen as in his Tabernacle and is resident in his Church as in a poore tent or cottage yet so as he will come forth when it shall be fit and conuenient time Let vs thus enter into our consciences and lay all these things to our heart in priuat that by this meanes wee may fortifie our selues with so excellent a promise by which only we may be enabled to ouercome and surmount all temptations Let vs also thinke with our selues how the Lord shewes vs that he sets forward and lifts vp the felicitie of the wicked to the end his mercie toward his Church may be so much the more admired The reason why God suffreth the wicked to florish for a whilâ— For if he should cut them off as corne before it be ripe we should neither so certainly nor clearely know his power nor his goodnes as when he suffers them to grow vp to their full height suffring them to be full eared and to florish to the end that their owne weight may the sooner ouerthrow them or that he himselfe may cut them vp with his sickle as fat and full eares Vers 6. They shall be left together vnto the fowles of the mountaines and to the beasts of the earth for the fowle shall sommer vpon it and euery beast shall winter vpon it HE shewes that the wicked shal be reiected as a thing of nought Matt. 3.12 Luk. 3.17 Iohn Baptist in like maner compares them to chaffe which is cast out vpon the dunghill And Isaiah shewes that they shall be left to the beasts and birds so as the birds shall make their nests in the mids of them in sommer and the beasts shall make their lodgings in
we must oppose against them to wit if these Ceremonies of theirs be of God then ought we to receiue them if not then is it lawfull for vs to reiect them nay we can in no wise approue of them but we therein offer wrong vnto God because mortall men doe then vsurp that authoritie which vnto him belongeth Besides God imposeth not When God imposeth any Ceremonie he addes his word vnto it nor sets signes before vs without the word for what Sacrament would it be if wee should only behold the bare signe It is the doctrine only which makes the Sacrament Let vs know then that there is nothing but plaine deceit when the word goes not before The Papists do therefore fondlie impose the name of Sacrament to their vaine Ceremonies when they are not able to confirme them by the pure Scriptures Well the Lord hath so ioined these things together that none can separate theÌ„ but withall they offer violence to the order which he hath instituted Now in that Isaiah is commanded to loose the sackcloth the most of the interpreters gather that the Prophet was at that time clothed with a mourning weede in regard that he bewailed the calamitie of Israel for sackcloth was a mourning garment as appeares by that which is said in Ioel Chap. 1.13 They say then that this was done that in bearing vpon him the garments of the guiltie or condemned he might aske pardon of God or that it could not be that his apparell and countenance should testifie gladnes because his heart was in heauines And indeed it was vnpossible but he must needs be sore afflicted in beholding so great and horrible calamities Some thinke it was his ordinarie apparell in regard that the Prophets vsed to weare a mantle as testifieth Zachariah 13.4 But this is too weake a coniecture neither hath it any shew of reason It is more likelie that he was clothed with sackcloth to expresse his sorrow For those of Iudeah were become so senselesse that they cared not a whit neither thought they that this miserie should euer be able to come neere them no nor then when their poore brethren were miserablie afflicted and scattered before their eyes nay they rather thought themselues out of all danger and made a mocke at the words of the Prophets who threatned and foretold their ruine This was the cause why Micha also complained Mich. 1.11 that none bewailed the calamitie of Israel Some also aske whether this was a thing done indeed or rather whether it were not a bare and naked vâ—sion which hee was to set forth to the people Whether the Prophet stripped himselfe naked or not The most receiued opinion is that the Prophet neuer stripped himselfe naked but that it was shewed him by way of vision onely and that but once Their reason is because he was not able to indure to goe naked the space of three whole yeeres Vers 3. both in regard of the heate and cold and of other incumbrances occasioned by the time But what hurt is it if wee should say that the Prophet couered himselfe in his house and abroad also onely that he shewed this spectacle of nakednes to the people when he was to performe his propheticall office For I am not much moued with that reason that hee could not indure the heate nor cold because God who had inioyned him to doe it When God inioynes vs any seruice he therewithall furnisheth vs with abilitie to performe the same was also able to arme and preserue him when hee did it But they bring an other reason to wit that nakednesse had been vnbeseeming a Prophet I answere that this nakednesse was no more dishonest then circumcision which spectacle in the opinion of prophane men was the most ridiculous thing that could be imagined seeing the priuie members were then discouered I doe not thinke neither would I any should that the Prophet stripped himselfe so naked but that he coueuered those vncomely parts which would haue giuen but a foule and deformed spectacle to the beholders It was sufficient that the people were taught what the Lord meant heereby and that they might be moued with it as a thing extraordinarie That also which moues mee to be of this iudgement is that which is said here By the hand or in giuing commission for albeit this maner of speech be often found elsewhere yet wee neuer meete with it in any place but it imports some hidden vehemencie by which the effect it selfe is noted out The Prophet then sets himselfe before God and in the middest of the Citizens as the herauld of the calamitie that was to come and that not by word onely but euen by a visible signe also It is to be obserued in like manner that it is not noted in the text in vaine that Isaiah did so Master Caluins iudgement touching the Prophets going naked Thus haue you mine opinion to wit that the Prophet went naked as oft as hee preached onely shewing those parts of his body which might be seene without blushing As touching the sackcloth although priuate men were wont to confesse their sinnes in time of trouble in that maner yet it is probable that Isaiah vsed this signe both by reason of his office as also to confirme his doctrine and the better to rouse the people out of their securitie If at any time it fall out that the Lord chastiseth either our selues or our brethren hee commands vs not to change our raiment neither is it needfull but we are altogether cruell and inhumane if the afflictions of our brethren the subuersion of the Church moue vs not And if it be our parts to mourne wee ought also to stirre vp others to doe the like and by our example Heb. 13. Rom. 12.15 16. to prouoke them to feele the calamitie of the Church that they may be touched with some compassion Vers 3. And the Lord said Like as my seruant Isaiah hath walked naked and barefoote three yeeres as a signe and wonder vpon Egypt and Ethiopia 4. So shall the King of Ashur take away the captiuitie of Egypt and the captiuitie of Ethiopia both young men and old men naked and barefoote with their buttockes vncouered to the shame of Egypt THree yeeres Quest Why puts hee this space of time Ans Because it was granted to the Egyptians and Ethiopians of the Lord as a time of truce to the end they might come to repentance also that hee might thereby proue the faithfulnesse of his people that without delay they might pull themselues backe from seeking all vnlawfull succours thirdly to the end the Egyptians and Ethiopians might know that their ruine was not far off howsoeuer they seemed to bee in a well setled estate Moreouer the Lord meant heereby to discouer the rebellion of the wicked for doubtlesse many shewed their impietie in scoffing at the Prophets nakednesse as on the contrarie that the faithfull being moued with such a spectacle might learne
that which hee hath foretold alone but also what end the Lord aimed at in this execution that is to say why he afflicted so many nations with such diuersities of punishments namely that he might bring vnder those which were before vnrulie and ouerflowed in a brutish sensualitie who as they had no feare of God before their eyes so had they no sense of religion or godlinesse at all Thou art my God Being perplexed and confounded in himselfe he suddenly turnes his thoughts vnto God as we haue said Whence we may gather a very profitable doctrine to wit that when our mindes are tossed to and fro with diuers cogitations What ought to be our refuge in time of deep distresses in regard of the many miseries and calamities which daily happen that we by and by flee vnto God resting our selues vpon his onely prouidence for we shall be at our wits end euen for the wagging of a straw if wee haue not this doctrine for our refuge by sustaining our hearts therewith But the better to see the Prophets meaning wee may well adde a particle aduersatiue here in this sense Although I be now oppressed with many temptations on euery side yet will I still acknowledge thee to be my God The assuraÌ„ce of Gods sauour giues vs ample matter of ioy and reioicing euen in the greatest troubles And thus he voweth to giue vnto God that praise which vnto him appertaineth which none of vs can doe vnlesse an assured perswasion of Gods grace doe raigne and beare sway in our hearts from whence springs that ioy which affords vs exceeding ample matter of praises when being certaine of our saluation we are assured that the Lord is our God For all those that are not caried with an affection to magnifie Gods goodnes in the middest of their sorrowes know not what faith is The faithfull may bee daunted for a time but faith gets the victorie neither yet did they euer taste the sweetnesse of his mercy for if wee haue a sure confidence in God we must of necessitie extoll his name with ioy and gladnesse of heart A wonderfull thing The singular number is put for the plurall Now the Prophet rests not in the contemplation of present things but rather lookes to the end of them for you shall haue euen profane men that will be affected at the wonderfull euents of things which fall out in the gouernement of the world and will stand amazed thereat as no doubt the Tyrians Sidonians Babylonians and Moabites did Who they are that profit by the view of Gods works But none could benefit themselues by this sight but such as therewithall had a taste and feeling of Gods wisdome and goodnesse for without that men doe rather scorne and despise such workes then apprehend the excellencie of them because they looke not to the end that God aimeth at to wit 2. Cor. 4.6 that by drawing light out of darknesse he is wont after a wonderfull manner How God is wont to deale with his Church to raise vp and reuiue his Church in the middest of death orders and disposeth rightly and to good vse those things which the wit of man conceiues to be exceedingly confused But the better to set forth the commendation of Gods prouidence he addes The counsels ordained of old as if he should say Nothing falles out suddenly or at randome in respect of God And indeede albeit to vs it often seemes he doth things vtterlie at vnawares yet is it most certaine that he hath foreseene and appointed all of theÌ„ so to come to passe before the creation of the world By these words then the Prophet meant to say that all the wonders which happen beyond the expectation of men flow from the order of this moderation which God keeps in the gouernment and disposition of all things from the beginning vnto the end Now because we are not able to attaine to his secret counsels and that our wits can not mount so high we must be brought to the manifestation of that which for the present is hidden from vs and is aboue our reach till such time as the Lord discouer the same vnto vs by his word by which he applies himselfe to our weakenes because his secret counsell is incomprehensible Isaiah therefore descends by and by from these hidden ordinances of God to the doctrine of the word and the promises therein coÌ„tained Isaiâ—h descends fâ—om Gâ—ds secret will to his reuealed will which doubtlesse he comprehends vnder the word Truth For this repetition should be to little purpose vnlesse he had had some relation in this word for after God hath by it reuealed his counsell vnto vs then he properlie appeares to be true if we beleeue and credit his sayings Thus then the Prophet commends the stablenes and certentie of the word when he calles it a stable truth as if he should say All things which God pronounceth and proceed from him is stable and immoueable Vers 2. For thou hast made of a Citie an heape of a strong Citie a ruine euen the palace of strangers of a Citie it shall neuer be built SOme referre this to Ierusalem but I rather thinke it to be a change of the number only which is a thing very vsuall among the Prophets for Isaiah speakes not of one Citie alone but of many which he foretels should be laid vpon heapes Whereas others take it that Ierusalem serued for a palace to the Romanes they come nothing nigh the Prophets meaning which will plainely appeere if we call to mind what hath been said before to wit that the Prophet busies not himselfe in thinking of the scourges wherwith God hath afflicted diuers nations but rather aimes at the end and issue of them For by them the Lord purposed to subdue and tame the pride and rebellion of men whom he could neuer haue subdued vnto himselfe vnlesse they had been smitten with diuers calamities Moreouer Isaiah saith not only that strangers shall inhabit the surprized Cities out of which they were driuen that dwelt in them for so that which he by and by addes would not agree to wit that the palace shall be no more a Citie but his meaning is that vagabonds who should haue no place of abode at all shall find sufficient roome there because the inhabitants shal betake them to their heeles Now because Armon signifies goodly houses he saith by way of derision that theeues shall dwell there as in Palaces in regard of the great space which should lie waste like vnto a desert Vers 3. Therefore shall the mightie people giue glorie vnto thee the Citie of the strong nations shall feare thee SEe heere the end whereof I haue spoken in the first verse for if the Lord should destroy the world no fruit would come of it such a desolation could ingender nothing but horror neither would it euer bring vs neerer vnto God to praise him nay contrariwise we must needs remaine as blocks wheÌ„
we only feele his wrath for praises proceed from the feeling of his fauor and goodnes It is all one then as if he had said Lord thou wilt not only smite and afflict but wilt also effect that the wounds which thou makest shall not be without fruit For by them thou wilt beate downe the pride of men to the end that those which in times past were strangers frō thee may now stoope vnder thine obedience Hence we learne how necessarie chastisements be The necessitie of afflictions for by them we are taught to glorifie God whereas prosperitie puffs vs vp in such wise that we dishonor him and thinke we may doe what we list we also runne out and range ouer all the fields whē God deales louinglie with vs. The Prophet addes the word feare to shew that this praise consists neither in words nor outward gestures We must reioyce in trembling Psal 2.11 5.7 but in the sound and sincere affection of the heart Whence wee gather that he heere speakes of the whole worship of God Now because many thinke themselues well discharged when they haue made confession with their lips only Isaiah the better to expound his owne meaning addes The nation shall feare thee Now in calling them strong and mightie by such epithites he meanes the pride and loftines of those who are puffed vp with their prosperitie for they exalt themselues against God so as they cannot possiblie be humbled and brought downe vnlesse they be quite stripped of all things You see now whether our thoughts are to retire in the calamities which we see to fall out dayly mens pride must needs be repressed and abated that they may be prepared to imbrace holy doctrine and to walke in sound obedience Whilest they are besotted with their riches and vaine hopes they feare not to contemne the iudgements of God and hold him out at the staues end as they say Vers 4. For thou hast been a strength to the poore euen a strength to the needie in his trouble a refuge against the tempest a shadow against the heate for the blast of the mightie is like a storme against the wall BEhold here the fruit of conuersion How The Lord raiseth vs from death deliuers vs from the graue by stretching out his hand from heauen to pluck vs out of the iawes of hell Our first entrance vnto God This is the first entrance he giues vs for hee findes nothing but our miserie for his mercy to worke vpon Wee must therefore feele our selues poore and helplesse before we can see what neede we haue of his power yea it is necessary that we be stripped of all confidence and selfe trust before he will reueale his strength in vs. For this cause he fits and frames vs by rods and chastisements as by instrustions to come to the feeling of his fauour and assistance It is not without good cause then that Isaiah deckes this description with so many similitudes for hee thereby meetes with many and great temptations vnder which weake man would neuer be able to stand were he not fortified and sustained with such props And therefore hee saith that God will bee strength to the poore a refuge against the tempest and a shadow against the heate for what dangers soeuer be fall vs the Lord wil defend his owne against them and will arme vs with all kinds of armour to resist them Gen. 8.1 Exod. 15.10 1. Kin. 19.11 2. King 7. The Spirit in this place as in many others signifies winde and it is taken for a violent storme wherewith the wicked are carried to rush against the children of God for they not onely threaten and terrifie but also spit out fire it selfe as to consume them all Hereunto appertaines that which is added of the tempest or ouerflowing against the wall by which figure his meaning is that the wicked runne with such force when they haue libertie to doe euill that they ouerthrow whatsoeuer stands in their way for it is a greater matter to breake downe and ouerthrow walles then if water should onely spread it selfe ouer the earth Vers 5. Thou shalt bring downe the noise of the strangers as the heate in a dry place he will bring downe the song of the mightie as the heate in the shadow in a cloud IF the Lord were not on our side when violent men set themselues against vs wee should be vtterly swallowed vp for wee see how great the rage of the wicked is Alas if they be able to ouerturne stone walles how can a poore man bee able to stand against them This is added then to set forth the godnesse of almightie God that we might know in what an ill case wee should be in if God did not succour vs. The expositours take the similitude two waies some thinke that as the vehemēt heat burnes vp the fields which of themselues are dry and barren so the wrath of God shall consume and burne vp the wicked others translate As the heat and then the sense is Howsoeuer the wicked relie vpon their power and therefore are thus boisterous the Lord notwithstanding will bring them downe in a moment as if they were surprised with heat in a dry place But I take th◠sense to be otherwise for hauing shewed how great the rage of the wicked is against the faithfull he addes Lord thou wilt humble them But how He alludes vnto the deluge which similitude he vsed before Chap. 24.18 Thou wilt bring downe their heat saith hee which otherwise must needes consume vs euen as the raine falling from heauen cooles the heate which would burne vp the fields for want of moisture And thus the text hangs well together whereas the other exposition is constrained and offers violence to the very letter as they say The latter part of the verse is expounded diuers waies some translate the word Zemir Seede others a Roote as if the Prophet had said The Lord will not onely cut off the wicked but will plucke them vp by the verie rootes This were probable if the similitude of heat would beare it and therefore those who turne it song cry or waste in my iudgement doe come neerest the Prophets meaning albeit they touch it not fully Well he confirmes the former sentence to wit that the violence or cry of the wicked who proudly exalt themselues shall suddenly fall euen as the heat of the Sunne when anie raine followes which is signified by the shadow of the cloud Vers 6. And in this mountaine shall the Lord of hostes make vnto all the people a feast of fat things euen a feast of fined wines and of fat things full of marowe of wines fined and purified THey also diuersly interpret this place for some thinke the Prophet threatens the Iewes and that in such sort as if he called diuers nations to the feast which phrase of speech is often found in other places because it is said that the Lord feedes the wicked far against the day
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 wit it teacheth vs at all times to consider the nature of God For as soone as wee doe but turne our eyes in the least measure aside we can see nothing but that which is earthly and vanishing and must wee not then be forthwith out of heart Faith therefore ought to surmount the world with continuall increases why because the trueth iustice and goodnesse of God is not temporall and vanishing but God alwaies continues like himselfe Vers 5. For hee will bring downe them that dwell on high the high Citie will hee abase euen vnto the ground will hee cast it downe and bring it vnto dust 6. The foote shall treade it downe euen the feete of the poore and the steps of the needie NOw he more fully shewes what this power of God is whereof hee spake to wit euen that whereof we shall haue experience and that for our good These two sentences then depend one vpon another thus to wit That the proud are cast downe by the power of God who stablisheth the humble and those that are despised in their stead For whereas in the first place hee teacheth that the proud shall be brought downe Vers 5. it would not suffice for giuing a full and perfect consolation vnlesse he had also added Vers 6. that the poore and humble should bee exalted to haue the dominion ouer them This we know by experience that God is wont to worke powerfully for our saluation and this giues vs matter and occasion of good hope By the high places he meanes all manner of munitions defences for in old time they were wont to build Cities in high places as also their glorie and riches His meaning is then that there shal be no fortresse so strong which shall let God to abase and bring downe the wicked Towers and Castels are not displeasing vnto God in themselues but because it often falles out that the strong and mightie brag and glory in them therefore this dwelling on high is often taken for pride it selfe Now it is not to bee doubted but hee speakes here of the wicked who with their forces wealth and treasures thinke themselues able to make their partie good against God Chap. 13.1 He also comforts the Iewes as wee haue said in regard they might bee terrified and despaire in themselues by seeing Babylons power to bee inuincible vnlesse God had vpheld them by this particular promise As if hee should haue saide You neede not feare eyther the greatnesse or power of the Babylonians why for it shall easilie bee brought downe and shall not bee able to resist the power of the most high Vers 7. * Or vprightnesses are the path of the iust The way of the iust is righteousnes thou wilt make equall the righteous path of the iust HE praiseth not the iustice of the faithfull here as some haue falslie imagined but only teacheth that God by his singular blessing will giue them an happie and prosperous successe thorowout the whole course of their liues But because in the beginning of the verse he had said only in a word That the way of the iust is plaine and equall in the second part hee expounds himselfe more clearely attributing it vnto the grace of God that they perseuere thus in their good course vnto the end euen as it were thorow a smooth and plaine field For in the verb to make equall there is a similitude namely that God will poise as with iust and equall weights and ballance those things which in themselues were very vnequall There is some ambiguitie in the Hebrue word Iashar because it may be attributed as well to God as to the way Some therefore translate Thou which art iust wilt make the way of the righteous equall and God is thus called in other places Deut. 32.4 Psal 25.8.9 The allusion also would be very fitting to say that the vprightnesses of which he speakes proceed from God in regard that he only is vpright or iust notwithstanding the other reading seemes lesse constreined In summe the Prophet promiseth that God will haue care of the iust and that in such wise as he will leade them by the hand For we often thinke that all things run confusedlie together here below whilest the vngodlie are at their ease and the good in the meane time are oppressed Yea and albeit the holy Scripture teacheth and so often confirmes it vnto vs that God hath care of his Church yet notwithstanding it is an hard matter to keepe our thoughts steadie but we by and by wauer whē we see all things which the wicked take in hand to prosper And yet it is most certaine that God by his ballance poiseth the waies of the iust how vneuen or ragged soeuer the same seeme to be yea he hath giuen his Angels charge to keepe those that are his that they should not stumble or hurt their foot against a stone Psal 91.11 otherwise there is not the least offence which would not easily ouerthrow them and make them quaile much lesse should they be able to passe thorow so many briars and thornes such crooked by-waies dangerous gulphs and streit passages vnlesse the Lord should draw them out and in the end deliuer them Let vs therefore learne to commend our safetie into the hands of God and to follow him for our guide and in thus doing we shall be well directed yea we shall alwaies escape although we were inuironed on euery side with ambushes the cunning deuices and the innumerable dangerous plots either of Satan or the wicked which are his instruments And haue not wee sufficient proofe of that which the Prophet here saith Are not our waies made plaine and smooth in the midst of the deepest gulphs so as our course can not be stopped nor slacked by any hindrances whatsoeuer Truly experience it selfe teacheth Our help stands only in the name of God that if we were not conducted and gouerned by Gods hand it were but in vaine for vs to attempt to walke thorow such vnknowne passages for alas such is our weakenes that we would stumble at the least stone we should meet withall in the way Satan and the wicked on the other side would not only intangle and intrap vs in many of their nets neither would they thinke it sufficient to cast some small stumbling-blocks in our way but one while they would driue vs vpō the rocks another while into bottomles depths of miseries out of which the whole world with all the power it hath could by no meanes escape Let vs acknowledge then how necessarie it is for vs to looke for our direction from heauen yea let vs confesse with Ieremiah O Lord I know that the way of man is not in himselfe and that it is not in man to walke nor direct his owne steps Iere. 10.23 Let vs not be puffed vp then with vaine confidences as if we had the euents of things at our beck Neither let vs boast that we will do
then we are as good as dead and vtterlie cut off but how soeuer the Lord afflicts his Church yet he neuer suffers the rootes to die God afflicts his Church but he neuer suffers her roote to perish true it is they lie hid but yet in time they shall reuiue and bring forth fruit Whereas he saith the world shall be filled with the fruit of these rootes that was accomplished at the comming of Christ who gathered and multiplied the people of God by his Gospell Ephes 2.14 Isa 2.3 for then Israel and the Gentiles were vnited into one bodie and so the difference was taken away which was betweene them in former time Now we are not ignorant that the Gospell Ioh. 4.22 and the whole fruit which it brought forth proceeded first from the Iewes Vers 7. Hath he smitten him as he smote those that smote him or is he slaine according to the slaughter of those that were slaine by him HE confirmes the former sentence to wit that they might see sure and euident signes of Gods loue and goodnes euen in his chastisements for he is wont so to correct his people that whilest he beates thē downe with his left hand he susteins them with his right This verse is diuerslie expounded some interpret it thus Haue I smitten Israel as his enemies haue smitten him The Assyrians shewed them no mercie but vexed them with all rigor but I haue moderated my wrath and haue not smitten them for their ruine whereby I haue well shewed that I was not their enemie And yet me thinks the other exposition pleaseth me better which also is the most receiued to wit that a difference is here put betweene the faithfull and the wicked God afflicts the elect and reprobate both alike in this life but after a diuers maner Rom. 9.22 for the Lord punisheth them both indifferentlie but yet after a diuers maner For in punishing the reprobate he giues way to his anger because he meanes to root them out in regard they be vessels of his wrath ordeined to destruction as those that haue no taste nor feeling at all of his goodnes but when he corrects his children he moderates his anger and aimes at a contrarie marke for he thereby meanes to worke their amendment and to draw them to himselfe that so in the end they may haue a better a more permanent estate Quest But may some man say Wherefore doth the Prophet vse a relatiue here saying of him which smote him Ans I answere it is because the Lord often vseth the wicked as his instrumēts to correct his chosen and that for their greater humbling For no doubt it is a very great triall the Lord puts vs vnto when he suffers vs to be oppressed vnder the tyrannie of the wicked for we doubt sometimes as if he tooke part with them against vs or as if he hated vs and meant to disappoint vs of his succor For the preuenting of this doubt he saith It is true that now and then he permits the wicked to afflict his people and to worke their wills vpon them for a time but in the end they themselues with their impietie shall be punished much more sharplie then they haue punished the faithful Notwithstanding if any had rather follow the first exposition I leaue it to his choice namely that the Lord will not deale with vs as with his enemies Thēce came that sentence 2. Sam. 24.14 It is better to fall into the hands of God then into the hands of men for the Lord can neuer forget his couenant wherein he hath giuen his word to vse his Church with all louing and fatherly affection Vers 8. In measure in the branches thereof wilt thou contend with it * or although he shal blow when he bloweth with his rough wind in the day of the east winde THis is the second proofe of Gods mercie towards his elect whom he iudgeth with the world 1. Cor. 11.32 lest they should be condemned with the world for whilest he smites them he so moderates his blowes that he still hath an eye to their weaknes so as he will neuer correct them beyond measure As touching the word measure all the expositors conclude that it signifies moderation for otherwise wee were neuer able to beare Gods hand but should be ouerwhelmed forthwith but he holds an euen hand and is also faithfull as S. Paul saith and wil not suffer vs to be tempted aboue that we are able to beare 1. Cor. 10.13 And thus Ieremiah Iere. 10.24 desires the Lord to correct him in iudgement that is to say in measure that so the blowes might be proportionable to his infirmitie But the expositors agree not in the interpretation of these words in the branches for some translate In setting one of them against another by ciuill warres Others that God will reuenge their wickednesses by that sword which themselues haue drawne out and put into his hand But I passe by both these expositions because I can not approue of them that interpretation which I take to be the most probable is theirs who expoūd In his buds that is to say In his plāts signifying that the Lord will not only curse their goods but their persons also For we know that Gods chastisements are of diuers kinds the lightest are those whereby he depriues vs of outward things which are commonlie termed the goods of fortune Goods of fortune His meaning is then that God will so chastise the faithfull as he will not only touch them in their persons but he will also depriue them of ordinarie foode to wit of wheate wine oyle and other like commodities which the earth brings forth for the verb Shalach wherof this word bud comes signifies to bring forth sprout or bud But I haue another exposition which comes neerer the Prophets meaning to wit that God contends with his Church in her buds or branches for albeit hee lops off the branches and cuts downe the body of the tree also yet he will not suffer his wrath to consume the rootes and all but the tree shall spring because there is alwaies some sap in the rootes which God will neuer suffer to die nor decay And this fits well with the sixt verse where hee promised that Israel should take roote and bring forth fruit He expounds that then which hee spake before to wit in measure that is to say hee will not plucke it vp by the rootes for the Lord will lop off that which appeares on the outside of the tree to wit the branches and the leaues but he will keepe the roote sound As for the reprobates hee will vtterly stub them vp and so mangle them to peeces that they shall neuer sprout more Whereas others haue translated He blew with his wind I haue thought it better to say Although he shall haue blowed for he continues the similitude in which hee alluded to the herbes and plants which wither away when any
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
dust and the multitude of strong men shall be as chaffe that passeth away and it shall be in a moment euen suddenlie I Will first recite the opinions of others and then that which to me seemes most probable All in a maner do thinke that this should be spokē of the enemies of the Iewes for they take the word Strangers for enemies and so they affirme that the multitude of those who should oppresse the Iewes shall be like the dust that is to say infinite But considering all things circumspectlie I incline rather to another opinion to wit that the Prophet speakes by way of contempt of the fortresses and garisons whereupon the Iewes relied For they had souldiers out of forreine Countries that were valiant vnder their pay And thus I interpret the word Aritsim which properlie signifies so much neither do I wonder a little that some of the Rabbins should take it for the heathen or wicked In regard the Iewes then drew vnto themselues diuers garisons out of strange Countries they thought they were cock-sure and out of danger The Prophet on the cōtrarie threatens that their garisons shall skirmish in vaine notwithstanding their companies be many in number for they shall be but as dust or chaffe that is to say like vnprofitable ofscourings so as they shall haue neither strength nor actiuitie Hence may we obserue No wisdome nor strength against the Lord. that be our riches or abundance neuer so much yet all shall turne to smoke as soone as the Lord shall but blow vpon it The preparations which men make last awhile it may be but when the Lord shall once but lift vp his hand all strength must vanish and become like chaffe In the end of the verse some expound that a sound shall arise suddenlie and as in a moment from the inuasion of the enemies but I rather referre this word shall be to the time that this shall endure which shall be but short as saith the Prophet for his meaning is that these garisons shal not hold out lōg but shall vanish away in a moment Men shall boast but in vaine therfore seeing God is their enemie Vers 6. Thou shalt be visited of the Lord of hostes with thunder and shaking and a great noise a whirlewinde and a tempest and a flame of deuouring fire HE addes the cause why all these multitudes of garisons shall be like stubble setting it forth by a contrarie similitude For he opposeth the wrath and visitation of the Lord of hostes against these souldiers For alas how will straw and stubble be able to resist the flame of a deuouring fire How shall dust be able to abide the force of the whirlewind His meaning is then that the vengeance of God shall be so great that no preparations shall be able to withstand it And in this sense me thinks the text concurres well the parts whereof would not answere proportionablie one to another if we should follow another exposition Now by this wee learne that our enemies which assaile vs shall neuer attempt more against vs then the Lord shall permit If he then be pleased to defend vs our aduersaries can not hurt vs although they should stirre vp all the world against vs. On the contrarie is he minded to correct vs We can resist his wrath neither by weapons nor any fortresses whatsoeuer for he will sweepe them away as with a vvhirlewind yea he will consume them like a deuouring flame that leaues nothing behind it Vers 7. And the multitude of all the nations that fight against the Altar shall be as a dreame or vision by night euen all they that make the warre against it and lay siege vnto it I Expound this verse otherwise then some do The first member of this seuenth verse is explaned in the verse following who thinke that the Prophet meant to comfort the faithfull which I confesse is not without great shew of reason And so it conteines a very excellent doctrine to wit that the enemies shall be like those that dreame when the Lord shall disappoint them of their hope euen whilest they imagined they were sure of the pray But this interpretation for ought I see seemes not to agree very well with the text Sometime it falles out that a sentence sounds so goodly in shew that we are drawne to such a liking of it that it steales from vs the true and naturall meaning thereof We must not easily bee caried away to like of such a sense of Scripture as steales from vs the meaning of the Holy Ghost how goodly a shew soeuer it seemes to haue so as we neither aduisedlie consider the text it selfe nor yet take any great paines to seeke out the authors intent and purpose Let vs see then whether the Prophets meaning be as they say for seeing he still continues to denounce threatnings in the verses following I doubt not but he prosecutes his speech in this place which otherwise should be broken off abruptlie in this sentence For he rebukes and taxeth the Iewes for their obstinacie in that they durst be so bold to despise God all his threatnings To be short he reprooues their false trust and confidence by a very fit similitude saying that the enemie should suddenlie come vpon the Iewes euen at that time when they thought themselues hope of the resurrection Luk 10.27 Act. 23.8 yea the doctrine of the immortalitie of soules was vtterly abolished how could it bee I pray you but the people must become like beasts or swine For take away the hope of the eternall and blessed life from men and what shall we make of them And yet it sufficiently appeares by the testimonies of the Euangelists that such they were when our Lord Iesus Christ came into the world For at that time these things were truely accomplished according as our Prophet foretold to let vs see that these things were not vttered by him at random but that they assuredly came to passe though the wicked no doubt in his time made light account of his words Their incredulitie and blindnes therefore fully appeared when this true light came to lighten the world to wit Iesus Christ the only light of trueth the soule and spirit of the law and the end whereat all the Prophets aimed Then I say the Iewes especially had a vaile laid ouer their eyes which was figured before in Moses when the people could not indure to behold him Exod. 34.30 because of the brightnesse of his countenance But this is truely fulfilled in Christ to whom it appertaines to take away and abolish this vaile as S. Paul teacheth 2. Cor. 3.16 Vntill Christ then the vaile remained ouer their hearts vntaken away in reading of Moses for they reiected Christ to whom Moses ought to haue been referred Now in this place vnder the word Moses the whole law is to bee vnderstood which being referred to Christ the true end thereof this vaile shall then be taken away These iudgements
owne neckes for it came to passe by his iust iudgement that Satan drew them on by little and little with his sweete baites till hee had caught them fast in his nets But in the end it was euident that they were not onely depriued of that succour which they expected but were also sharplie corrected for their presumption and infidelitie The Prophet threatens them then that the Egyptians shall not onely deceiue them as it often falles out that the wicked either giue vs the slip when we haue most neede or doe treacherously betray those whom they haue set a gog with faire promises but that they should stand them in no stead although they did their best indeuours to keepe that faith which they had promised For let men do the vtmost they can for vs Men can doe vs no good further then it pleaseth God to blesse their indeuors for our good yet in as much as the issues of all things rests in the hands of God we shall receiue no benefit thereby vnlesse God bee pleased to adde his blessing When the Prophet spake this it was verie doubtfull and hard to bee beleeued that so mightie a people should bee vnable to giue them helpe but we ought to hold it for a sure principle A Principle that all the comforts which the world is able to set before vs shall turne but to smoke vnlesse the Lord be fauourable and mercifull vnto vs. Vers 6. The burthen of the beasts of the South in a land of trouble and anguish from whence shall come the young and old Lion the Viper and fierie flying Serpent against them that shall beare their riches vpon the shoulders of the Coltes and their treasures vpon the bounches of the Camels to a people that cannot profit HAuing inueied against the consultations of the Iewes in seeking helpe from the Egyptians he now scornes them for the large expences and great paines which they were at to bring this about and therefore he denounceth the same curse which he did in the beginning of the Chapter because they foolishly busied themselues much in trangressing Gods commandement He mentions the South because they passed thorow the South Country wherein Egypt was situated from Iudea And in regard of the way thereunto he calles the beasts and speakes to them the rather to shame men who were become senslesse and would heare no admonitions at all He therefore shewes that the effect of this prophecie shall extend it selfe to the very brute beasts seeing men did shut their eares against it For seeing this people did proudly contemne these threatnings the Prophet doth for good cause direct his speech to the Horses and Camels who though they were destitute of reason yet should they perceiue that God spake not in vaine Furthermore the Prophet shewes that Egypt vpon which this people thought to build their perfect happinesse should proue a land of trouble and affliction euen to the verie beasts The way was long and tedious yet they spared no cost to satisfie their inordinate lusts yea they were so violently ouerswayed and caried away therewith that no distance of place nor length of way could possibly coole or abate the same Now Isaiah threatens them with a speciall iudgement besides the former incumbrances which should catch hold vpon them to wit that wild and cruell beasts that is the young and old Lion should meete them Which was no new nor extraordinary accident vnto them that trauelled betweene Iudea and Egypt Therefore hee heere notes out some thing more rare and dangerous to wit that besides the sore trauaile discommodities and charges which they should be at God in his iustice would meete them with such misfortunes that in the end they should miserably perish This doctrine ought to be applied vnto vs who are too much wedded to the verie same vice for as soone as any shew of danger ariseth wee by and by hasten to vnlawfull shifts imagining that they shall doe vs good albeit we know they be condemned of God Is it not great reason then that if wee will needes partake with this people in their sin that wee also should share with them in their punishment vnlesse we preuent the same by repressing our stubburnnesse and vnbeliefe by Gods word We ought also to obserue and take heede of this folly which caries vs away in such wise that we care for no cost nor refuse any paines whatsoeuer to satisfie and accomplish our ouer great fond and furious lust Whilest we were captiues vnder the Papacie we had too wofull experience hereof trotting hither and thither Men will take great paines to fulfill their owne lusts but none at al in yeelding obedience to the Gospell and made long and wearisome pilgrimages to diuers Saints when as yet the most tedious iournies were easie and light vnto vs but now when wee should yeeld obedience vnto God and beare the light yoke of Christ wee can indure no paines at all Vers 7. * Or Surely For the Egyptians are vanitie and they shall helpe in vaine Therefore haue I cried vnto her their strength is to sit still THis verse containes in it the exposition of the former sentence for he denounceth and repeates but the same thing as it were to wit that the Egyptians shall stand the Iewes in no stead albeit they weary their bodies and empty their purses neuer so much in seeking helpe at their hands As if hee should say Egypts strength shall be vnprofitable vnto you notwithstanding they should do their vttermost and imploy all their power to that end Thus the Iewes should be vtterly frustrated of their hopes and to their great griefe should find themselues much deceiued The letter Vau here signifies For or Surely as I haue translated it In the next place he shewes that the Iewes haue nothing to say for themselues in that they were thus giddy headed to runne into Egypt and that they were vtterly vnworthy of pardon in regard they would not repent but wilfully and wittingly posted downe thither albeit they had been admonished to tarrie at home For I refer this crying vnto Ierusalem to the persō of God wherein he complaines that he did but lose his labour in seeking to reclaime them by so many and plaine admonitions therewithall shewing that it was not without good cause that he had forewarned them to sit still for he therein sought to preuent the afflictions and calamities which otherwise he foresaw would surely fall vpon them But whence I pray you sprang this vnquietnesse Truely from this that Ierusalem would not beleeue the word of the Lord. In a word he shewes that meere rebellion of heart pricked them forward to trot into Egypt Why so Because they might haue liued in safetie if they would haue taried at home The verbe to crie signifies that they were not onely admonished by words but also by stripes whence it appeares that their obstinacie and rebellion was the greater He takes sitting still here to remaine
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
similitudes from things pertaining to our naturall life for they could not otherwise expresse the true felicitie of Gods children vnlesse they had done it by setting the same before vs in the image of those things which are subiect to our senses by which men are wont to measure out an happie and florishing estate The summe then is Happie people that submit thēselues to Christ their King The faithfull cease not to be happie though they suffer want that such as obey God and submit themselues to Christ their King are happie people But we must not iudge of this happinesse by the abundance of outward things whereof the faithfull many times haue little enough and yet cease not to be happie notwithstanding But these kinds of speech are allegoricall by which the Prophet applies himselfe to our capacitie that by the things which our senses can comprehend Heauenlie things are of that supernaturall excellencie that they can not now be comprehended of vs but vnder borrowed speeches wee might conceiue somewhat of those things which are beyond our comprehension which being of such an excellent nature our vnderstandings are too shallow to conceiue the least part of them When he saith the riuers in the mountaines it is further to set forth this ouerflowing of God his liberalitie wherewith he would enrich his chosen Waters vsuallie issue not out of the tops of mountaines where nothing is seene but barrennes I grant that valleys are moystned watred with the springs but you shall seldome see fountaines in the tops of hils yet the Lord promiseth to bring this to passe howsoeuer it seemes a thing vnpossible But by this phrase of speech he meanes that we shall be most happie that liue vnder the kingdome of Christ Happie men and women that liue vnder Christes kingdome so as there shall be no place whatsoeuer but he will replenish the same with all sorts of benefits Nothing so barren but he by his goodnes will make it fruitfull so as felicitie shall abound in all places Note Our eyes should see the performance of this promise if Christ might haue the full gouernment ouer vs for wee should behold his blessing on euery side if wee obeyed him with a pure and perfect heart All things would then fall out to our wish the world and the vtmost bounds thereof should be subiect vnto vs Our sparing obedience prouokes God to be sparing in bestowing benefits vpon vs. but because wee are farre off from such a kind of obedience therefore we receiue but a small taste of these benefits and so much thereof doe we inioy as we feele the growth of the new man in vs. By the day of the great slaughter he signifies and sets before them another signe of Gods fauour How Hee will maintaine those that are his in safetie against the rage of the enemie and thus the Prophet goes about to procure credit and authoritie to his former prophecie for otherwise it had been almost incredible that poore banished exiles should haue inioyed so many benefits Hee speakes here then of the slaughter of the wicked as if he should say The Lord will not onely doe you good in sauing you but hee will also destroy your enemies All the expositors almost thinke the Prophet speakes here of the discomfiture of that wicked King Senacherib when he came to besiege Ierusalem but when I weigh all things aduisedly I had rather refer it to the destruction of Babylon For albeit there was a great slaughter whē Senacherib was with shame put to flight yet this people was not at that time deliuered By this we are admonished that we bee not heartlesse Though the enemies of the Church be many and mighty yet God power will easilie ouer match them though our enemies bee many in number and haue greater strength fortresses and more garrisons then wee for the Lord can easily destroy them and yet cōserue his Church although for the time he suffer them to triumph to haue al things at their wish Let neither their power nor rage daunt vs then neither let our hearts faile vs though we be but a small number for neither their munitiōs nor fortresses neither yet their furie nor pride shall bee able to saue them from falling into the hands of the Lord. Vers 26. Moreouer the light of the Moone shall bee as the light of the Sun and the light of the Sunne shall be seuen fold and like the light of seuen daies in the day that the Lord shall bind vp the breach of his people and heale the strokes of their wound THe Prophet contents not himselfe to describe an vsuall or ordinarie state of happinesse except thereunto he adde somewhat that is extraordinarie For hee saith that the Lord will worke far aboue the order of nature in this his liberalitie Wee neuer read that the light of the Sunne was augmented vnlesse it were when it staid it selfe in the daies of Ioshua that hee might haue leasure to pursue his enemies Iosh 10.13 Also in the daies of Hezekias at whose request the Diall went backe ten degrees 2. King 20.11 But our Prophet alludes now to none of these miracles Nay more then that he meddles not with the lengthening of the course of the Sunne vpon our Horizon but of the augmentation of the light thereof vnto seuen fold more For he shews what the state of the faithfull shall be vnder the raigne of Christ otherwise we know that the Lord makes the Sunne to shine no lesse vpon the wicked then vpon the good but the question is here of such a felicitie as the wicked cannot attaine vnto There is difference between Gods liberality which extends it self vnto all and that which is onely proper and peculiar vnto the faithful as it is said in Psal 31.20 Great are the benefits which thou hast laid vp for those that trust in thee Isaiah speakes of this particular fauour which that he might the better expresse he takes similitudes from things cōmon to euerie mans eye And thus shewes that God will inlighten the faithfull with such a light that the beames of seuen sunnes put together shall be far inferior thereunto But to the end the sharpnesse of their miseries wherewith this people were soone after ouerwhelmed might not lessen the authoritie of this prophecie he addes yet another promise to wit that God will as a good Physitian bind vp or heale the stroke of his childrens wounds Whence it followes that there was a necessitie of this correction that so by these roddes the people might be prepared to come to repentance yea it was necessarie that they should be bruised and broken till they were in a mnaner brought to nothing He mentions their stroke then to shew that the wound shall be great for the people resembled a body hurt with many wounds If at any time then the Lord deales more roughly with vs then hee is wont thinke I pray you vpon these prophecies for the Lord
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
is of great weight also this double repetition I vvill be exalted I vvill arise for we must note the time to which this is to bee referred to wit euen to that in which the Church in mans iudgement was brought to nought for then will it bee soone enough for God to yeeld her succour There is here therefore a comparison of things contrary for hee sets the horrible calamities before the faithfull which should oppresse easily ouerwhelme them had they not been fortified with some consolation As if he should say The Lord will indeed suffer you to bee brought to the extremitie but when you shall lie as it were at the last gaspe and in vaine shall haue proued all waies to dispatch your selues thereout himselfe will arise for your deliuerance For it is of necessitie that wee be thus afflicted and pressed to the vtmost to the end wee may know God to be the onely author of our saluation The word now therefore signifies a time of extreme miserie A man would thinke this to be a strange kind of dealing in the Lord but the answere is at hand God thus defers his succour because it is good first that the patience of the faithfull should be exercised secondly that their faith should bee tried thirdly their flesh tamed fourthly that they might be the better stirred vp to feruencie in praiers fiftly that they might be raised vp in the hope of the life to come Afflictions exerciseth our patience tries our faith tames the flesh quickens praier and raiseth vp in vs the hope of the life to come And therefore this blocke is laid in our way lest they should preuent the time which the Lord allotted out vnto them The repetition is very weightie and is added for the greater confirmation of the matter for when things stand perplexed wee thinke our selues vndone whereas we should hope aboue hope because then is the time when the Lord vseth chiefly to manifest his power For this cause he exhorts the faithfull to be of good courage in setting before them these commendations of his glorious puissance that none neede to feare but valiantly to buckle with the pride of their enemies Vers 11. Yee shall conceiue chaffe and bring forth stubble the fire of your breath shall deuoure you 12. And the people shall bee as the burning of lime and as the thornes cut vp shall they be burnt in the fire NOw hee turnes his speech against the enemies of the Church which vainelie and foolishly exalt themselues for when God should once begin in wonderfull manner to vtter forth his power they should then haue triall of the vanitie of their enterprises and should be able to bring nothing to passe although by great troopes they assembled themselues together to put their plots in execution For the Lord scornes their rage in regard they imagined they were Lords of the world whereas he in a moment can cut them off notwithstanding all their preparations Now it is an vsuall maner of speech in Scripture Psal 7.14 Isai 59.4 to call mens deliberations and enterprises conceptions The similitude is taken from women with child And therefore it is said that men conceiue bring forth when they imagin and put some wicked thing in execution but our Prophet telles them that such conceptions shall turne to nothing and that the birth also shall vanish into smoke so as they shall not prosper in any thing which they take in hand What neede we then to feare all these goodly and gay shewes which our enemies make For say that God suffers them for a time to consuit to imagin and rage againâ—â— vs yet in the end he wil scatter all that they haue rashly and proudly done as chaffe before the winde Let vs also know that this which Isaias hath prophesied against Senacharib doth likewiâ—e appertaine to all the enemies of the Church and faithfull people Where he denounceth that they shall be deuoured by the fire of their owne breath or spirit Some are wont to expound it Your spirit is like a fire which shal consume you but this similitude is both vnapt and absurd The true exposition is cleare enough The fire which your breath hath kindled shall deuoure you for we are wont to kindle the fire by blowing of it He teacheth then that the fire which the wicked haue kindled by their wicked deuices See Chap. 50.11 shall turne to their ruine because they shall be consumed by them Now this sentence is the same which the Scripture so often and so diuerslie repeates as They shal fall into the pit which they haue digged In the nets which they haue laid are their owne feet taken Psal 7.15 Their sword which they haue drawne shall pierce their owne bowels and their bow shall be broken Psal 37.15 The Prophet shewes then that this wretched tyrant which had destroyed all Iudea and laid siege with great force against Ierusalem as likewise the rest of the Churches enemies should draw ruine vpon their owne heads and in the end vtterlie perish In a word the fire which themselues had kindled should be the only meanes to consume them Afterwards he compares them to the burning of lime in regard ytâ—heir flintines should be mollified euen as the fire desolues the stones so that they should be brought to pouder and dust very easilie Questionles the wicked rush themselues vpon their owne destruction by their owne headines so greedie they are to doe hurt The similitude of thornes is no lesse proper for albeit they wound theÌ„ shrewdly which touch them yet there is no wood that burnes so violentlie or is sooner consumed The like is to be seene in lime for the fire softens and desolues it notwithstanding it be neuer so hard at the first This he saith shall befall the Caldeans because the Lord shall cut them off in an instant albeit they were then feared of all and that their consumption should be brought to passe when there was no appearance thereof at all Whatsoeuer prepâ—rations the enemies of the Church make to conâ—ume her is buâ— the kindling and blowing â—f that fiâ—e which in the end shall consume themselues As oft then as wee see the enemies of the Church heape vp treasures and gather men and munition together to bring vs to wrack and to put all the world in an hurliburlie let vs assure our selues they are kindling the fire in which themselues shall miserablie be consumed We know this was fulfilled in Senacherib for time was the best expositor of the truth of these prophesies how incredible soeuer they seemed then Let vs hope then against hope that the same wil befall those that tread in the steps of this tyrant and by this and infinite other examples let vs fortifie our selues and others in our miseries and calamities out of which doubtlesse we shall be deliuered and shall behold the horrible vengeance which shall fall vpon our enemies Vers 13. Heare ye that are farre off what
I haue done and ye that are neere know my power ISaiah makes a Preface here as one minding to speake something of great importance for he calles for audience of his hearers which men are wont to doe when any excellent or matter worthie of note is to be propounded He speakes to them that were neere which should be eie-witnesses as it were of this spectacle also he calles those a farre off which should heare of it by report As if he should say Such shall be the power of God that it shall not only be manifested to some neere bordering nations but also to those that are very farre remote from them His meaning is then that God will make his worke knowne by some notable and speciall signe of his presence Why so Because the wicked which before quietlie reposed themselues in safetie as being exempt out of all danger should now on the sudden be surprized with feares and terrors Vers 14. The sinners in Zion are afraid a feare is come vpon the hypocrits who among vs shall dwell with the deuouring fire who among vs shall dwell with the euerlasting burning BVt some might replie Obiect that there is no such great matter here to vse so solemne a Preface as to summon all the world to hearken was it a thing of so great importance that the wicked should be affrighted I answere Ans If all be well considered it will be found no small testimonie of Gods power to awaken sinners out of their drouzines and to make them will they nill they feele that God is their Iudge but then especiallie when they haue couered their contempt of God vnder the maske of hypocrisie For albeit it is a matter of great difficultie to awaken the prophane ones when their hearts are indurate yet the obstinacie of hypocrits farre exceeds theirs who thinke God much beholding vnto thē They are so bewitched then we see that they contemne all threatnings and scorne the iudgements of God and with their flouts mocks they reiect all the prophesies It is a miracle to subdue an obstinate hypocrite so as it is a miracle to ouercome one of them who so obstinately resist Thinke therefore that it is not without cause that our Prophet is so sharp in rebuking of them For doubtlesse he galles the bastard Iewes by mentioning Zion who shrouding themselues vnder the shadow of the Temple thought themselues secure in so inuinsible a fortresse that no harme could befall them And truly there are none more proud or hautie then they as hath bin said which glorie so much in the name of God and in the titles of the Church The word Manephich is trāslated Hypocrits but it may also bee generally taken for traytors and reuolters Seeing they were so wicked then as to mocke at God himselfe and his true Prophets he denounceth they shall feele him to be a sharp and seuere Iudge that so they might cease to take pleasure in their subtilties He addes a confession which hath an appearance of humility the better to shew that such hypocrits as doe not willingly obey the word of the Lord shall in the end feele by experience the mistris of fooles how terrible Gods iudgements are When laughter shall be turned into gnashing of teeth then they shall begin to confesse that all their force was nought else but straw and stubble Now for the wordes some translate Who shall dwell for vs others Who among vs shall dwell If we simply reade it For vs this will bee the sense who dare oppose himselfe against the fire or Will put himselfe between it and vs that the flame thereof touch vs not The other interpretations will beare the same sense but the expositors differs in this that some refer it to the King of Assyria and others vnto God which latter I rather receiue as I haue said alreadie For albeit the Assyrian was as a fire that burnt vp the country by his heate yet our Prophet meant to expresse a more terrible thing then it to wit that inward torment and vexation of minde wherewith the wicked are racked the stings of conscience which cannot be auoided and that vnquenchable fire of offences which surmounts all torments So then it is iustice with God to deale with sinners as they deale with him And therefore the Lord is called in respect of them a deuouring fire by Moses Deut. 4.24 Deut. 9.3 For the Prophets as hath been often said borrow their phrases from him and the Apostle in Heb. 12.26 doth the like The Prophet himselfe confirmes this exposition shewing the cause of this feare for some might obiect that God was too seuere to terrifie men thus aboue measure Indeed he is wont to shew himselfe louing and gracious to the faithfull but therewithall seuere and terrible to the wicked Some thinke that the Prophet meant to conuince all men of sinne that hauing scattered all trust of merit into the aire they might with all reuerence and humilitie flee vnto Gods free grace by true repentance As if he should say None can stand before Gods iudgement seat vnlesse he be perfectly iust and therefore that all consequently are accursed But he rather speakes in the person and according to their meaning who before scorned al threatnings and so he now brings them in trembling and asking who shall dare to present himselfe before the face of God For this dolorous complaint is a signe of that terror which he spake of erewhile where being conuinced of their weaknesse their distresse extorted forth these words Who is able to abide the Lords presence Now because they ceased not to exalt themselues against God notwithstanding these words were drawne from them against the haire as we say therefore the Prophet that he might preuent their wicked replies answers on Gods behalfe that he is not terrible and fearfull to men naturally but it falles out so by their owne default in regard themselues are affrighted with the sense of their owne guiltinesse so as God suffers not their consciences to be at any quiet Vers 15. Hee that walketh in iustice and speaketh righteous things refusing gaine of oppression shaking his hands from taking of gifts stopping his eares from hearing of blood and shutting his eies from seeing euill NOw he expresseth that more fully which we touched before to wit that these hypocrits had no cause to accuse God of ouer-great rigor because themselues by prouoking him to displeasure did thereby put his fauour far away from them For hee shewes that God agrees with men well enough if they will loue and follow iustice if they giue themselues to equitie if they keepe their fingers cleane from bribes and walke in vprightnesse with their neighbours but being infected with all maner of corruptions and giuen to malice slander couetousnesse extortion and the like sinnes must not the Lord astonish such with feares and shew himselfe terrible vnto them In a word the Prophets meaning is to stop the mouthes of the wicked scoffers
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
King of Ashur and I will giue thee two thousand horses if thou be able for thy part to set riders vpon them HIs conclusion is that Hezekias shall doe best to yeelde himselfe without trying it out by fight and to promise obedience for euer vnto the Assyrian Which that he may the rather perswade him vnto hee casts his pouertie againe in his teeth As if hee should say If I should giue thee two thousand horses wert thou able to furnish them with sufficient riders amongst all thy people For hee offers him not horses by way of honor or that he meant in good earnest so to doe but rather to afflict and wound the heart of this good Prince The clause I will giue thee must be thus resolued Although I should giue thee two thousand horse yet wert not thou able to finde horsmen enough for them I am not ignorant what the expositors write vpon this place but whosoeuer shall consider euery circumstance well will easilie iudge that this was spoken in contempt Vers 9. For how canst thou despise any Captaine of the least of my Lords seruants and put thy trust on Egypt for chariots and horsmen HEe now confirmes the former sentence shewes that Hezekias is so far off from resisting the power of Sennacherib that hee is scarse worthy to be compared with the least of his Captaines But what is the reason that he lifts himselfe thus arrogantly No doubt because the Iewes should not presume any thing at all in regard of the absence of the King of Ashur who was now besieging Lachish For albeit he was not yet come with all his host Rabshekeh brags notwithstanding that his Leiftenants are strong enough to the end Hezechias and the people might without delay yeelde themselues vnder his obedience Vers 10. And am I come now vp without the Lord to this land to destroy it The Lord said vnto me Goe vp against this land and destroy it NOw he sets vpon Hezekias another way namely that he shall assemble his forces in vaine together for his defence For he pretends that the King hath not now to deale with a mortall man like himselfe but rather with God himselfe because he is come vp to destroy the land of Iudeah at his appointment As if he should haue said As many of you as shall resist me shall resist God and then your resistance will be to small purpose Hence let vs learne that albeit we be giuen to piety faithfully indeuouring by all means to aduance the Kingdome of our Lord Iesus Christ yet wee must not looke for all that to be exempt from all crosses but rather to fit our selues for the bearing of them For the Lord will not alwaies crowne our vertuous life with earthly rewards God crownes not vertue alwaies with earthly honours truly such recompences were vnfitting for vs. As namely abundance of riches inioying of outward peace and hauing all things that heart can wish For are not the wicked therefore esteemed the onely happy men in the eies of the world because they are frolike quiet healthfull and haue the world at will Thus then it might seeme that our condition should be no better then theirs But it behoues vs alwaies to set this example of good King Hezekias before our eies Note who after he had wholly bent himselfe to reforme religion and to set vp the pure worship of God was yet sharply assailed with afflictions so far forth as he was not far off from despaire to the end that when we shall think we haue done much wee be still ready notwithstanding to sustaine all sorts of combates and persecutions Neither to be out of heart if at the first our enemies be too hard for vs in such wise that we looke euerie moment to bee swallowed vp aliue of them For these great crackers and haughtie sp rits will easilie bee taken downe after they haue cast vp their first bubbles yea after they haue spit forth their venom all their pride will quickly vanish and come to nought Rabshekeh magnifies the greatnesse and power of his King to affright the heart of King Hezekias see I pray you what course the wicked sort takes with vs they assaile vs by threats they labour to shake our faith and patience by many feares or rather Satan himselfe doth it indeede in their persons For who sees him not speaking heere in the person of this railing miscreant Satan speâ—ks by the mouth of Rabshekeh Nay which more is he takes vnto him euen the person of God himself and so transformes himselfe into an Angell of light 2. Cor. 11.14 For what saith the Holy Ghost in other places He that rests vpon the help of man seeks his owne destruction Iere. 17.5 because man is a thing of nought weake and brittle Doth not Rabshekeh affirme the same here Speakes he any otherwise then if he were a Prophet sent of God We must wisely distinguish betweene the voice of God and the voice of meÌ„ It behoues vs therefore wisely to distinguish betweene the voice of God and men who deck and adorne themselues with his name vnder false pretences for the Deuill can turne himselfe into many shapes that he may appeare in the likenes of God But this rayler had no cause at all to reproach Hezekias with this as hath been said for he trusted not in his forces neither was he puffed vp in any confidence of the strength of Egypt It is the portion of the faithfull to be railed vpon when they do the most good But it is our portion euen then to be railed on when we doe the most good Satan hath skill enough in deed to assaile vs by such engins and causleslie to make vs stinke as it were in the presence of men which I confesse is a very dangerous temptation for we desire to maintaine our credits with men and are much offended when they take that in euill part which is done with an honest and vpright affection and therefore Satan labors in nothing more then by slanders to cast disgrace vpon that which we haue done with pure consciences for either he forgeth against vs some crime whereof we are innocent or chargeth vs with falshood imputing things vnto vs which we neuer meant The integritie of the faithfull ought to be vnto them as a wall of brasse to fortifie them with inuincible constancie But our integritie must be vnto vs as a brasen wall whereby we may remaine vnmoueable as Hezekias here doth against all such accusations and slanders As touching the latter member of this sentence wherein Rabshekeh taxeth the King because he had abolished Gods true worship who sees not that this is a meere slander Hezekias had indeed ouerthrowne the Idols and the Idolatrie which God abhorred Vnbeleeuers know not how to distinguish betweene religion and superstition But what maruell is it if the Infidels know not how to distinguish betweene the false god and the true
therein In the next place they step one degree higher that is euen to equall themselues with God I haue ouercome them whom God protected therefore I haue also ouercome himselfe Heere is a liuely description of that which we saw before in the tenth Chapter Ha! Ashur the rod of mine indignation but he thinks not so There the Lord admonished the faithfull that although Sennacherib in his outragious pride stroue to abolish all diuinitie yet he was alwaies to hold this principle that hee could put nothing in execution but what God himselfe from heauen should suffer It is our parts then to acknowledge that God corrects vs by the hands of wicked men who are the rods of his wrath and therefore to turne our eies from them and cast them vpon him who iustly corrects vs for our transgressions A good lessō If the wicked preuaile let vs not thinke that Gods arme is therefore broken but let vs know that we were vnworthy of his helpe For he it is that armes tyrants against vs for our ruin hee puts weapons and munition into their hands hee driues them to and fro which way soeuer he thinks good and deliuers vs vp into their hands when we haue shaken off his yoke of obedience from our neckes Turke When we see the Turke to swell so proudly as he doth at this day against vs and is alreadie become master of an infinit multitude of Christians we must not be troubled at it as if Gods arme were shortened or as if hee wanted power to deliuer vs. No but wee ought rather to consider how many waies those of Grecia Asia haue prouoked Gods wrath against them whilest so many villanies and abominations haue had the full swindge in these countries whilest so many horrible impieties and superstitions haue bin suffered to raigne there Note It was requisite then that the chastisement should be the sharper that the iniquities of such as made profession of Gods name in hypocrisie might bee suppressed Thence hath the prosperitie of the Turke sprung thēce followed those horrible wastes which we see in all the easterne parts And yet how insolent is the Turke How sets he vp the crest scorning our religion and wonderfully extolling his owne or rather worships himselfe indeede and sacrificeth to his yarne as was said before out of Habacuck of other infidels Let vs be warned to lay these iudgements of God neere to our hearts and not imagin that the Turke was able of himselfe to conquer so great an Empire but that it was the Lord who let him loose thus to punish the iniquiries of men But his pride in due time shall be repressed The Turkes pride shall be repressed in due time Now albeit prosperitie in it selfe be a testimonie of Gods fauour yet we must not begin there if we will iudge thereof as is meete For so play the Turkes and Papists if they obtaine the victorie they conclude by and by that they haue God at their becke forsooth But whē we know him as we ought his benefits shall come to vs in their order to wit they shall serue as testimonies to assure vs of his fauour and power And yet wee must bee exceeding warie how we attribute any thing to our selues for our mindes are no sooner possessed with a false confidence but we shall be so transported caried away with furie that God shall bee found no more worthy afterward to be matched so with vs. At the first the wicked will detest so much as manifest an impietie but when they are once besotted with diuelish pride to aray themselues with God his spoiles it is then easie to fall into this beastly ignorance I grant that Sennacherib had some shew of pietie for wee shall reade afterward that hee was slaine in his Temple whilest he was worshipping Nisroch his God Chap. 37. 38. to procure his fauour and good will but as he here confounds the Creator of heauen and earth with the gods of the Gentiles so also when occasion should haue offered it selfe hee would haue made no bones at all to haue railed vpon his owne Idoll Vers 21. Then they kept silence and answered him not a word for the Kings commandement was saying Answer him not a word THis is added that wee might yet better conceiue in what a wofull case Iudea was for this good King hauing but weake meanes left is constrained to put vp all wrongs and to let his enemie haue the last word He had sent his Ambassadors to appease his furie when this preuailed not hee forbids them to commune with him that they might no further insense this cruell woolfe who was but too much inraged before Yet it is not easilie discerned whether the Prophet speakes here of the Ambassadors or of the people to whom Rabshekeh vttered these blasphemies It is most likely that it should be referred rather to those which kept the walles who notwithstanding stood still without tumult albeit the enemie gaulled them to the quicke by his reproches because they obeied the commandement of their King A paterne for true subiects Whence we gather that it is a singular grace of God to see a peaceable and an obedient people especially when all things are confused and at the last cast But some may obiect that it was no time now to command them silence Obiect when such blasphemies were disgorged against God for we are not to dissemble the matter whilest the wicked stand breaking their iests vpon his Maiestie no though it were with the danger of our life At least wee ought to make it some way appeare that we cannot indure to heare his honour and glory to be trod vnder foote But it is not said Ans that they held their peace as giuing consent to that which hee spake or to approue of those blasphemies which he belched out against God which no doubt vexed them sore albeit they vttered neuer a word For the Ambassadors sorrowed and wept from their inward griefe which pressed them proceeded the renting of their garments Verse 22. by which outward signe they testified that they abhorred his blasphemies Now in as much as it had been but time lost to haue reasoned the case with Rabshekeh they returne quietly without any word at all the people on the other side who could haue gotten nothing by contending are content to oppose their sighes against this miscreants pride And truely it is a very commendable fortitude not to be bowed A commendable magnanimitie but quietly to keepe our standings when it is not permitted vs to answer Hence learne that we are not to contend against the wicked at all times when they teare the blessed name of God in peeces by their outrages because in so bitter a combat and amiddest so manie railings there is no roome left for defence of the truth A good caueat And yet we must not so giue the raignes to our cowardlinesse that we should thinke our selues excused
see the execution thereof which is then performed when God sets those things in order againe which before were cut of frame and confused and when hee shewes himselfe the Iudge For then wee proue by experience that he hath indeed had respect vnto the welfare of his people Thus Hezekias askes Lord couldest thou not heare the blasphemies of Rabshekeh to reuenge the same or art thou not able to shew that the glory of thy name is deere and precious vnto thee When he calles the Lord Isaiahs God his meaning is not as if hee were peculiarly serued by one man onely neither doth he hereby cut off himselfe from the number of the faithfull but because praiers flow from doctrines this holy King speakes honourably of the Prophets ministerie and testfies that he is the true seruant of God Sometimes this relation extends it selfe further for all the faithfull doe iointly call vpon God who holds them all in the number of his people How God is said to be the God of Isaiah and Paul But he is called Isaiahs and Pauls God in regard of their particular calling Lift vp praiers This is the second cause for which Hezekias sent his Ambassadors vnto Isaiah to wit that he might also inioy the benefit of his praiers with others In which we see it is not the Prophets office onely to comfort the afflicted by setting the promises of life before them but also to pray for their saluation It is the Ministers dutie not onely to comfort his people out of the word but also to lift vp his praier vnto God for theÌ„ in their distresses What is meant by this phrase To lift vp praier Lam. 3.41 Let not the Ministers and Preachers of the word thinke that they haue discharged their duty then when they haue exhorted and taught those that depend vpon them vnlesse they adde praiers thereunto for it is all our duties so to doe But Hezekias sent to the Prophet chiefly that hee might shew the way vnto others by his example To lift vp praier signifies nothing else but to pray yet the phrase of speech is to be noted for it shewes how our affections ought to be ordered in praier The Scripture in euery place wils vs to lift vp our hearts vnto heauen for otherwise we shall pray without any due reuerence at all to Gods Maieslie Besides our blockishnesse is so great that as soone as we enter into praier there comes grosse imaginations touching the maiestie of God into our mindes so as if he should not call vs away from them vnto heauen wee would rather seeke him vnder our feete then there To lift vp praier then is so to pray that our hearts be not glued to the earth nor yet that we conceiue ought of God that agrees with carnall or fleshly conceits but attributing that vnto him which sutes best with his diuine nature also that we aspire vnto heauen with an ardensie of zeale and with all our affections It is in this sense that Dauid saith Oh let my praier come before thee as incence and let the lifting vp of my hands be as the euening sacrifice Moreouer Hezekias desires Isaiah to pray for the remnant that were left This circumstance might serue to bow the Lord not that he is to be bowed as men are but thus hee deales with vs and is contented to stoope downe to our weaknesse Be it that our case is so desperate then as we are euen at the pits brinke as they say yet must we lay forth our miseries before God that thereby wee may gather some consolation because himselfe protests Psal 9.9.18 10.17.18 that he hath respect vnto the poore and needie Yea the neerer we are to destruction with the greater affection ought we to craue his aid and assistance as wee see Hezekias here doth when all things were become desperate Vers 5. So the seruants of King Hezekiah came to Isaiah 6. And Isaiah said vnto them Thus say vnto your Master Thus saith the Lord Bee not afraid of the wordes that thou hast heard wherewith the seruants of the King of Ashur haue blasphemed me AS the Prophet hath told vs before that the onely refuge the King had was to aske counsell at Gods mouth so now hee shewes that it was not in vaine because hee receiued such comfort and consolation from him as his heart desired If in our distresses wee powre out our hearts before God he will neuer disappoint vs of our hope Note By this example we are admonished that if we seeke reliefe from the Lord by discharging all our cares into his bosome wee shall neuer be left succourlesse And albeit such Prophets as Isaiah was are not alwaies to be had in the world yet will he not faile to meet those that wait for his helpe in due season and with such meanes as shall be answerable to their necessities Now Isaiah saith in the first place that he answered them in the name of God for hee affirmes that God is the author of this his message The Prophets were alwaies to haue regard that they spake nothing of their owne heads also it was necessary that God should come betweene with his authority in a matter of so great consequence Thus then our Prophet shewes that God preuented as it were the praiers of this good King The false Prophets brag much of Gods name yet falsely but Isaiah being the very organ of the holy Ghost doth iustly come in his name that sent him and in that hee forbids him in the first place to feare he therein would haue Hezekias to hold fast his confidence or at least to wait in hope and silence As oft as we heare this voice Feare not â—hat peace which faith brings forth is commended vnto vs. As oft as we heare these words feare not let vs know that peace which faith begets in vs is here recommended vnto vs for all they which in resting vpon God doe wait for deliuerance from him out of their trials such obtaine victory by their patience ouer all seares so as they inioy sweet peace in the middest of the sharpest troubles Moreouer that this good King might with the more cheerfulnesse expect a ioyfull and an happy issue our Prophet plainely shewes that God takes himselfe as a partie in this cause which he now minds to take into his owne hands for he cannot indure that the wicked should abuse his name And therefore they are to looke in the end that he will shew himselfe a iust Iudge in punishing them for the same By the word seruants hee amplifies the indignitie of the fact for had the King himselfe vttered these blasphemies it had bin a thing insupportable that the Lord of glory should haue bin so proudly disdained and reproched by a mortall man much lesse then should he indure to be railed vpon in such wise by one of his vassals And thus the condition of the person that railed makes the offence more odious Vers 7.
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
neerer Iohn Baptist spake with more efficacie for he pointed out Christ with his finger Iohn 1.29 But because the besotted Iewes were nothing touched for the most part with the true feeling of their scattering therefore Iohn the Baptist sought out a solitarie and desart place that by the beholding of him he might awaken the drouziest of them to the hope of the promised deliuerance Iohn 1.21 In that he said he was no Prophet it was in regard of the end of his calling and of the summe of his doctrine for he was not sent to exercise any particular function for any set time but to prepare mens hearts to receiue his Lord and Master He also referres that properlie to all men which is said here touching the remouing of the impediments out of the way namely because the peruersitie of our nature the ouerthwart turnings of our vnderstandings and the rebellion of our hearts doe shut out the Lords passage and causeth vs that we can not so denie our selues as to yeeld him the obedience which we owe him Vers 4. Euery valley shall be exalted and euery mountaine and hill shal be made low and the crooked shall be streight and the rough places plaine HE both confirmes and expounds the former sentence The former sentence confirmed and expounded for he shewes that the Lord will suffer no impediment stand in his way to hinder him from redeeming and restoring of his Church wheÌ„ it seemes good vnto him These words may well be translated in the imperatiue so as the Lord should make the whole verse a charge giuen to the Prophets to prepare and make plaine the way but the difference is not very materiall let it suffice vs to haue his meaning which is that Gods hand shall preuailâ— though many difficulties and loâ—◠〈◊〉 come in the way to hinder this deliuerance Thus we may see that many hindrances present themselues as often as God once begins to worke for the saluation and succour of the afflicted God no sooner begins to worke for the saluation of the afflicted but many impediments comes in the way wherein notwithstanding his glorie shines so much the more neither is it any way hurtfull for vs. For his admirable power is manifested before our eies seeing all the forces enterprises and imaginatione of mans braine can neuer so hinder but that his decree must of necessitie come to passe for he will bring his seruants as easily ouer mountaines and through rough waies as if they passed through euen and smooth waies It is certaine that by mountaines and hils the Prophet vnder a figure meanes all sorts of obstacles for Satan neuer ceaseth plotting how to hinder our saluatioÌ„ For wheÌ„ the matter coÌ„cerne our spiritual deliuerance no doubt but these words comprehend in them all inward and outward impediments ImpedimeÌ„ts hindring vs in our spirituall course as carnall lusts and crooked affections ambition vaine confidence impatiencie c. all which do wonderfullie withstand our passage A singuler consolation but the Lord wil remoue them all for wheÌ„ he stretcheth forth his hand nothing shall be able to turne or hold vs back Vers 5. And the glorie of the Lord shall be reuealed and all flesh shall see it together for the mouth of the Lord hath spoken it HIs meaning is that this worke of redemption shall be so glorious that the Lord will make it knowne to all that himselfe is the author of it and will cause his power and maiestie to shine therein It is true that they may bee perceiued in all places and in all things but he promiseth especially to reueale his glory in the protection and deliuerance of his Church and not without cause for the redemption thereof euen from the beginning vntil Christs coÌ„ming was as an incredible renuing or second creation of the world This promise therefore came in due season when Gods power which he was wont to manifest was now almost so extinct that there scarsly shined any sparkles thereof as it is said Psal 74. We see not our signes c. I say it was to good purpose that the Prophet promised theÌ„ a signe so vnwonted and memorable by which they might euidently perceiue that God had infinite meanes in his hands to helpe his Church although hee seemed to defer it for a time Hee amplifies this miracle afterwards by another circumstance that is it shall not onelie be glorious among the Iewes but also in strange Countries far remote from them for by these words all flesh shall see hee meanes that all nations vnder the Sun should know that the returne of the Iewes out of captiuitie was a worke wrought from heauen and that God spake not to them by his Prophet in vaine Wherein hee taxeth the incredulitie of men who rest not vpon Gods promises but hold all that the Prophets speake in his name for fables till they see the performance thereof with their eies By this place we are also taught what is the true means to correct our vnbeleefe The right way to correct our vnbeleefe euen to exercise our selues daily in the meditation of Gods promises that so our faith may be confirmed by all the testimonies of his loue which hee sets before vs. For thus we must ioine practise to the proâ—ises The bare view of Gods works doe proâ—â—â—â— little and therefore he sends his word to open our vnderstandings and in the second place he seales vp the truth thereof by the effect it selfe Vers 6. A voice said Crie And he said What shall I crie All flesh is grasse and all the grace thereof is as the flower of the field HE speakes heere of another voice then that which he mentioned vers 3. For hitherunto he hath spoken of the voice of the Prophets now comes in the voice of God The voice of the Prophets the voice of God yet it is necessarie to distinguish them who commands the Prophet to cry I denie not but the voice of the Prophets is also the voice of God whose instruments they are for they speake not of themselues yet this distinction is necessarie to the end wee may know when the Lord commands and when it is that the Prophets and Ministers doe execute his commandements There is a fit comparison betweene the two voices then that we might learne to receiue the message which the Prophets bring in the name of the Lord with as much reuerence as if himselfe spake vnto vs from heauen for they speake as from his mouth and as his Ambassadors vtter nothing but that which his Spirit suggests vnto them Moreouer by this preface Why the Prophet vseth this preface we are admonished that the Prophet meanes to speake of some great matter for howsoeuer he alwaies protests faithfully to deliuer that to others which himselfe receiued from the Lord yet here to stir vp the more attention hee telles vs that the words which hee pronounceth were put into his mouth by the
stubbornnesse and let vs suffer our selues to bee meekened if wee meane to be gathered into this sold whereof God promiseth to bee the shepheard He vvill beare them These words expresse the singular goodnesse of God who ouer and besides the vehement loue which he beares to his flocke hath respect to the vveake and feeble sheepe for then he shewes the care he hath in dealing gently with them his humanitie in approching neere vnto them and his patience in bearing them in his armes Wherein we see he omits no office that appertaines to a good sheepheard whose dutie is to haue his eie vpon all his sheepe that he may gouerne them according to their condition and to comfort them but especiallie those that are sick and infirme The summe is That God will be gentle louing milde mercifull in gouerning his seruants so as he will not require more of the weake then they are able to beare Vers 12. Who hath measured the waters in his fist and counted the heauen with a spanne and comprehended the dust of the earth in a measure and weighed the mountaines in a weight and the hils in a ballance Hauing set forth Gods fatherly loue towards his little flock now he sets forth his power the second time HAuing finished his speech touching the fatherlie care that God hath for the defence of his people now he comes to set forth his power and magnifies it as farre forth as possiblie he can which yet shal moue vs very little vnlesse we looke narrowlie into the Prophets meaning An ignorant person at the first blush would say that the Prophet hath heaped vp a many of broken sentences without grace or arte but if we haue regard to his scope and end by an elegant speech he adornes the power of God seasonably because his power is the true and best stay for our faith to leane vpon Gods power the true stay and prop of our faith that thereby we may be assured he will performe his promise It is not for nought the Apostle saith that Abraham doubted not knowing that he which had promised vvas also able to do it Rom. 4.20 And in the same sense he saith 2. Tim. 1.12 I know whom I haue belieued God is able to keepe that which I haue committed vnto him To this belongs the saying of Christ My father which gaue them me is greater then all Ioh. 10.19 Seeing then that we haue continuallie to wrestle against distrust and that Satan is readie to circumuent vs by many fetches wee must attribute to the power of God the praise that it deserueth to the end his promises may be receiued of vs with that assurance which is requisit Now because the restauration of the people was a thing incredible to flesh and blood it was needfull that the minds of the faithfull should be raised vp farre aboue the world lest they should tie the grace of God to humane helps Wee see the Prophet not only teacheth that God is the Creator of heauen and earth The Prophet playes not the orator only in setting forth Gods power but applies it to the present occasion but whatsoeuer he recites touching his infinite power it is applied to the matter in hand which we also are to doe at this day When any aduersitie presseth vs our saluation seemes to be hidden Gods power is ouershadowed as if a cloude were come betweene vs and it we stand amazed euen as if we were vtterlie reiected and contemned of the Lord. Let vs not thinke then that this description is some light matter for if the perswasion of Gods power were well setled in our hearts The firme perswasion of Gods power well setled in our hearts would keepe vs frō being shakē of any temptation we should neuer be so tossed vp and downe neither should any calamitie be able to trouble vs. Abraham rested vpon this power as we haue said that he might with assurance imbrace that which otherwise was incredible and therefore S. Paul affirmes that he hoped aboue hope being resolued that God vvas able to performe that which he had spoken so as he neither staggered neither was he weake in the faith Rom. 4.18.19 This teacheth vs to lift vp our eies aboue the hils Psal 221.1 and that wee iudge not of things according to the outward appearance We must not iudge of things according to outward appearances but that we may indeed assure our selues that that which God hath said shall surely come to passe because he hath all things in his owne power All of vs are to rest in this but as I told you the Iewes had exceeding neede to be fullie resolued of it for they were oppressed vnder very mightie tyrants all passages were shut vp against them all hope of libertie was taken from them in a word they saw themselues euery way compassed about as in a great and hidious wildernes This consolation therefore had bin set before them in vaine if by the Prophets admonition their minds had not bin raised vp to heauen that so they might whollie rest their hearts vpon the absolute power of God without looking to inferior things When he speakes of measures which men vse in small things it is to applie himselfe to our weaknes God is faine to lisp as it were vnto vs otherwise we were not able to comprehend his incomprehensible greatnes for the Lord lisps with vs thus ordinarily taking similitudes from things vsuall amongst vs when he is to speake of his owne Maiestie that so those of shallow and feeble capacities might the better comprehend his greatnes and excellencie Wee are therefore to reiect all carnall imaginations of God because his greatnes surpasseth all creatures for the heauen the earth the sea and all that in them is with their vnmeasurablenes are yet all of them nothing in comparison of him Vers 13. Who hath instructed the Spirit of the Lord or was his Counsellor or taught him 14. Of whome tooke he counsell and who instructed him and taught him in the way of iudgement or taught him knowledge and shewed vnto him the way of vnderstanding THe Prophet now descends to speake that of Gods wisedome The Prophet hauing described Gods power and goodnes now he mentions his wisdome which in the former verses he taught concerning his power and goodnes This golden chaine is to be noted for as carnall reason doth peruerslie restraine the power of God to outward helps so doth it without reason subiect the incomprehensible counsell of God to humane imaginations and thus many things will present themselues to hinder the course of Gods works till he himselfe be exalted farre aboue all creatures If our reason may be iudge then there will be no end of doubtings Where reason is Iudge there will be no end of doubtings For as oft as it conceiues not how the Lord works this or that wee will call into question the truth of his promises because whatsoeuer surmounts our reason
they might satisfie their hearts with their owne condition and might nothing enuie the children of this world who reioyce in their owne strength In a word he shewes how much men erre in hauing an ouerweening of their own abilities Why so sonnes of men that is able to bee a competent Iudge in so high difficult a plea I answer Ans here is nothing said touching the choice of Iudges the Lord onely meant to say that hee will get the day if his cause should bee heard before any competent Iudges There is no reason why hee should submit himselfe either to men or Angels to giue an account before them of his doings but to take away all excuses he testifies that the victorie is alreadie in his hands if hee should be constrained to plead for himselfe It followes then that it is a thing most vnreasonable to stand debating of the matter among our selues why doe wee not rather forthwith submit vs wholly vnto him We shew our selues exceeding vnthankfull and peruerse if we will not afford him the hearing and bethinke vs how equall the conditions are which he requires Truly though nothing could be more absurd then to see mortall man stand to iudge the eternall God yet behold a thing more vile and hatefull to wit that we dare condemne him before we haue heard his iust defences Vers 2. * Or Who hath râ—ised vp iustice from the East Hath he not called him to come after him Who hath raised vp iustice from the East and called him to his foote and gaue the nations before him and subdued Kings Hee gaue them as dust to his sword and as scattered stubble to his bow HEnce it appeares what is the Prophets drift for his meaning is to assure the Iewes that they shall be out of danger of erring if they will but keepe the way which he chalks out before them This is the cause why he mentions Abraham for he might haue instanced other works of God but he rather chose an example fitting his purpose for the Iewes being descended from the stock of Abraham whom God had not without many dangers drawne out of Caldea they for their parts were to hope that God would no lesse assist and help them seeing his force was nothing abated nor his loue cooled It being a difficult thing for them therefore to hope for any returne in regard they were held captiues in their enemies countrie far froÌ„ home the Prophet sets the like example before them to quicken vp their hope and confidence They were scattered in Caldea and in the regions adioining they imagined that the way was hedged vp against them in regard of the many stumbling blockes that lay betweene them and home but Abraham their father passed from Vr of the Caldeans into Iudeah He that had brought a poore man with his father his nephew and wife safe and sound through so many straits could not he also conduct and leade his people Since God then had deliuered Abraham out of all incumbrances in drawing him out of his Countrie this example which so neerely concerned them ought to touch his children and of-spring to the quicke so as the safe conduit which their father had from or of the Caldeans into the land of promise was to serue them as a pledge or mirror of their deliuerance to come When he calles Abraham Iustice it is not to magnifie him but to shew that God put vpon him that person which appertained to the whole Church for his calling was not to be esteemed as that of a priuate person but therein God shewed a testimonie of his eternall iustice which is common to all the faithfull As if he should say In the person of this good Patriarke the Church was once deliuered that by meanes thereof she might hold this for a principle to wit that her saluation and Gods iustice should neuer bee turned backe to the worlds end For in this one man we may behold the vocation of all the faithfull the forme of a Church and the beginning and end of our saluation In a word Abraham is as a mirror of Gods iustice as long as it shal shine in this world This word iustice therefore serues to amplifie the matter for it was a wonderfull worke of God to raise vp iustice fro the east where all things were corrupt and defiled with abominable superstitions Hath God then shewed so rare an example of his power and goodnesse why should we not wait for the same still As touching that which followes to come after him some expound it as if Abraham had called vpon the name of the Lord whithersoeuer he came for he no sooner set his foote in any region but he set vp an Alter to offer sacrifice to God Gen. 12 7. 13.18 All this is true that they say but yet I expound it otherwise to wit that God led his seruant Abraham in the way who followed that his leading foote by foote for hauing receiued a commandement to goe forth hee knew not the Country whither he should goe so as he walked but knew not which way to turne him and God held him still in suspense till hee entred the land of Canaan Now because Abraham immediately obeied the voice of God and albeit his way was vncertaine yet hee depended still vpon his mouth contenting himselfe with his conduction our Prophet fitly saith that he came after him because hee followed God as readie and obedient seruants are wont to follow their master at the heeles though they know not whither he goes And subdued His meaning is that howsoeuer this good man might haue beene distracted put out of heart through many temptations yet God made him safely passe the pikes which might any way hurt him Moses recites not al the incumbrances which Abraham met withall in the way but euery one may consider that first of all his departing out of his natiue Country could not be void of many discontentments For it was vnpossible that forsaking his Country so rashly but hee should be hated of his countrimen who would condemne him for a mad man to leaue the place of his natiuitie his friends and kinsfolks to goe he knew not whither Then being come into the land of Canaan he had to deale with barbarous and froward men with whom he could no way make his peace because hee inclined himselfe nothing at all to their superstitions That which Moses recites testifies plainely that Abraham had neuer any setled peace and yet the wicked durst enterprise nothing against him but the Hittites offred him a place of burial freely without money though he offred to pay for it and they confessed that he was a Prince and man of God amongst them Gen. 23.6 The Prophet further amplifies the grace of God in that he spared not Kings to shew that he was the faithfull protector of his seruant Abraham Now the historie of the foure Kings which he put to flight and discomfited is notorious We may also extend
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
power of the Caldeans was so great that none was able to vanquish thē for they seemed inuincible then indeed But euen at that time when the Babylonians trusted in their wealth despised their enemies and proudly aduanced themselues the Prophet telles vs that they and infinit others besides should be troden vnder foote as the Potter doth his clay In a word his meaning is that the prosperous estate of the Caldeans could no way hinder the change that was to come neither should they be able to let the Medes and Persians from inioying their Monarchy And truly the issue did well verifie and confirme the truth of this similitude when Cyrus hauing vanquished so many nations and got many godlie victories did in a little space of time conquer all the East Vers 26. Who hath declared from the beginning that wee may know or before time that we may say he is righteous Surely there is none that sheweth surely there is none that declareth surely there is none that heareth your words THe Lord hauing made proofe of his Diuinitie returnes againe to shew the difference betweene him and idols For he asks whether the idolaters were able for the confirmation of their false worship to say the like for themselues that is to alleadge any example of such a prescience or power Now because hee might without controuersie rightly attribute these things to himselfe in derision of them he answers for them Surely we acknowledge that hee vvhich is able to doe such things must needs be the true God Word for word it is vve vvill say he is iust but the word Iust hath many significations for it is taken sometimes for True Approued in which sense it is said Luke 7.35 That wisdome is iustified of her children that is to say approued Wee haue seene testimonies enow then of Gods diuine maiestie which hath put downe all the vanities of idols in regard that all things in heauen and earth are gouerned and ruled at the disposition of one onely God who in an instant is able to bring the mightiest Monarks to nought Now the Lord speakes heere in the plurall number vve to shew that he defends not his own cause alone but his people 's also I grant his owne eternitie is sufficient for him but we being still infirme it is behoouefull for vs to know certainly that hee is the true God that so our mindes may not wander after creatures but may rest wholly and onely in him Experimentall knowledge therefore is added with the word Experimētall knowledge must be ioined with the word the better to sustaine our weake faith if it be yet ready to wauer In the next member he saith that the idols are all mute and leaue those that follow and serue them in suspence Whilist God on the contrary makes the candle of his word to burne so cleerly that it is able to giue light to his elect people and to giue them both what to speake and thinke Vers 27. I am the first that saith to Zion Behold behold them and I will giue Ierusalem one that shall bring good tidings NOw God expresseth that more cleerly which he had told the Iewes touching the things to come that hee might fortifie them in the faith for it should little auaile them barely to know what was to insue vnlesse the Prophets had also shewed them the end and vse thereof The Lord testifieth then that his predictions tend to the edification of his Church and it was great reason this should be added to the former doctrine that the people might know these examples were propounded not only to set forth Gods power but also that the faithfull for their parts might feele the fruit thereof For thus wee ought to apply all the examples of the prescience and power of God vnto our own vse How to apply the examples of Gods prescience and power to our owne vse that so we may be assured of the care he hath ouer vs and that he turnes all things to our saluation Zion is commanded then to acknowledge the true and onely God First in respect that he had iustly infflicted this punishment vpon his people for their offences secondly being redeemed out of this captiuitie they might especially take knowledge of his mercy and goodnesse Behold We haue to consider of mount Zion here as of a place not inhabited and of Ierusalem as a Citie laid waste for which cause Ieremiah brings her in speaking as widowes and desolate women are wont to doe Behold O Lord how I am troubled Lament 1.20 The Lord heere sets her out as a widow left alone Afterwards Isaiah will incite her to reioice as she who hauing been barren before should now bee made fruitfull by the Lord and should haue many children In this sense the Lord now shewes that hee will comfort Ierusalem euen at that time wherein shee shall seeme nothing else but a wofull spectacle of horrible ruines Now the message is that a widow and one that was forsaken before should bring forth many children or that those who were scattered and dispersed by banishment a far off should come towards Ierusalem in great troopes This waste therefore must bee opposed to the restauration performed by Cyrus where it is said Behold they come And by the word first is vnderstood not onely the eternitie of God but also the antiquitie of the prophecie Afterwards Isaiah addes how God teacheth the faithfull touching things to come to wit by the labours and ministrie of his Prophets Saint Ierom. Saint Jerom hath translated the word Meuasher Euangelist but it properly signifies a messenger And yet there is no great difference in the sense for his purpose is to speake of the Prophets which should bring the ioyfull and desireable tidings of this deliuerance which God by Moses had also promised long before to wit that he would raise vp faithfull Ministers from time to time which should far excell all soothsaiers magicians and prognosticators For this cause also hee gaue the Church this goodly title Chap. 40.9 saying that shee brought good tidings because the word of God should sound forth in her Now this serues much for the praise and commendation of preaching The praise of preaching the word For the Lord comes not downe from heauen to teach vs but vseth the ministerie of his seruants and shewes that he speakes by their mouth which is so admirable a benefit as should cause vs to imbrace it with both our hands Hee promised vnder the law as I was saying that hee would raise vp a Prophet in the middest of his people Deut. 18.15 Now he confirmes that promise in saying that messengers shall not be wanting to comfort them in their dolours and extreme distresses No forme of a Church where vision failes Hence we may also conclude that there is no forme of a Church where prophecies cease that is to say when there is none to bring vs good tidings of comfort in our miseries out of
certaine that wee shall feele by wofull experience that the miserie which befell these is common to all rebels Vers 25. Therefore hee hath powred vpon him his fierce wrath and the strength of the battell and set it on fire round about and hee knew not and it burned him vp * Or but he put it not vpon his heart yet hee considered not BEcause Gods chastisements which had begun to seize vpon them and were afterward to be finished in their captiuitie were very grieuous therefore the Prophet sets forth the vehemencie of them by these similitudes For he saith that the Lord will powre out his vvrath as if some thunder-clap should fall vpon their heads with great violence or as if the vvaters should ouerflow and make great breaches thorowout a whole Country as the waters gushed forth hastily in the deluge after the windowes of heauen were broken and that the bottels thereof were set open Gen. 6.11 In the next place he vseth an other figure saying that God will gather together his forces to fight vvith this people and to assaile them to the vtmost If any vnderstand this of the enemies which the Lord raised vp against the Iewes I gainsay him not for it is certaine that they came forth by Gods iust iudgement For what was Nebuchadnezzer but Gods rod Yet I rather thinke it should bee taken by way of similitude to wit that God entred by violence as an enemie armed and powred out his fierce vvrath vpon them Now he hath diuers means to fight against vs God hath diuers means to correct for hee corrects his people sometimes by plague sometimes by the sword sometimes by famin and therefore I thinke that in this similitude hee comprehends all sorts of afflictions wherewith the Lord smites his people And if wee thinke them now and then too sharpe We must set the vglie shape of our sins against the bitter taste of our afflictions let vs consider the vglinesse of our sinnes and we shall perceiue that they be not excessiue neither that he is too seuere and rigorous in punishing vs. And he knew it not He cries out againe against this grosse sottishnes wherewith the Iews were so possessed that they could no way feele their misery neither could they so much as lift vp their eies to heauen to acknowledge Gods hand which smote them But he put it not vpon his heart This phrase of speech signifies to consider of a thing seriously and diligently for if we thought vpon it and had it vvell grauen in our hearts that God is the Iudge and that hee iustlie chastiseth vs wee should forthwith repent The world at this day is pressed vnder manie calamities there is almost no corner thereof exempt from his wrath Gods iudgements abouÌ„d in euery place but no man layes â—heÌ„ to heart yet who knowes it or puts it vpon his heart Doe not all band themselues furiouslie against him with an vntamed rebellion it is no maruell then if he lay on loade and powre out his wrath on euery side vpon the mad world which desperately opposeth it selfe against him THE XLIII CHAPTER Vers 1. But now thus saith the Lord that created thee ô Iaakob and he that formed thee ô Israel Feare not for I haue redeemed thee I haue called thee by name thou art mine WEE can not well tell whether this verse depends vpon the former or is separated from it For the Prophets whose writings are left vnto vs distinguished not their Sermons into certain Chapters so as we should be able to define of euery dayes Sermon Yet me thinks this doctrine is ioined to the former so as hauing shewed himselfâ— very angry against the Iewes euen to threaten their destruction he meant now to sweeten this sharpnes For the Lord hath euermore respect to the faithfull neither is impietie at any time so ouerspread but hee reserues a small remnant which hee keepes from falling into such extremities because he cares for their safetie and therefore the letter Vau should be resolued into a particle aduersatiue thus Yet will the Lord leaue some consolation to the faithfull which shall succeed This place therefore is to be well obserued How this verse depeÌ„ds vpon the former for albeit the whole world should conspire to roote vs out and that Gods wrath should burne on euery side about vs and that we were brought to deaths dore yet if there doe but two or three of the faithfull remaine we ought not to despaire seeing the Lord speakes thus vnto them Feare not The word now which the Prophet here vseth hath great weight for it signifies that the calamitie is present or very neere at hand In a word that it is the time wherin all things shall seeme desperate and forlorne yet euen then God will neither cease to comfort his elect nor sweetly to asswage their sorrowes that so in the greatest of their extremities they may haue a firme and an inuincible faith Hereunto appertaine these Titles of Creator and Former without which these prophesies would haue bin vtterlie vneffectuall Now we may gather from other places that the Lord speakes not here of that generall creation This creation must be applied to regeneration which is common to vs with other men when we are borne dead in trespasses and sinnes but of our regeneration into the hope of eternall life in which respect we are also called new creatures and in this sense S. Paul saith that we are Gods vvorkmanship Ephes 2.10 as we haue sufficientlie shewed heretofore In this sense he also calles himselfe the former as if he should say I haue not formed my Church in which my glory clearely shines to bring so excellent a worke to nought Whence we may obserue The Church hath nothing in her selfe to boast of that the Church hath nothing in her selfe whereof she can boast but of Gods grace to which all these gifts wherewith she is adorned ought to be attributed That which is added for I haue redeemed thee may be as well referred to the time to come as to that which was past for the first deliuerance out of Egypt gaue them hope of that which was to come but albeit he speakes of the future deliuerance from Babylons captiuitie yet the verb which is put in the time past sutes well in respect the Lord hath in his secret counsell alreadie redeemed vs before the effect thereof extends it selfe vnto vs. Minding therefore to testifie what he had decreed in himselfe to wit to deliuer his Church which seemed as good as forlorne he fitly vseth the time past saying I haue redeemed thee To call by name What it is to be the called of God signifies to receiue one into a neere band of familiaritie as when God adopts vs for his children What is the reason of this speech Surely the reprobates are so reiected of him that it seemes he forgets their names in which respect the Scripture saith that he knowes them
beleeued the Scriptures after they had seene the signes of Christes resurrection in the Sepulchre Iohn 20.8 In another place also he saith That the disciples beleeued in Christ when that was accomplished which he had spoken with his mouth Iohn 2.22 The summe then is that the Iewes shall feele by the effects that they worshipped the true God after their faith shall be confirmed by visible signes A true faith distinguished from inconstant infidelitie In the meane while he discernes true faith from that wauering infidelitie which carries vnconstant men hither and thither for God giues knowledge iudgement alwaies to his elect whereby they shall be able to distinguish truth from lies After this followes faith and stedfast confidence which causeth them without doubting to receiue whatsoeuer the Lord hath reuealed vnto them and then faith kindles a greater light in the vnderstanding and as we profit by degrees so knowledge growes in vs and shines more clearly The power of the holy Ghost and not mans reason must effect all these things in vs. But this is not effected in vs by our owne reason but by the power of the holy Ghost for it is his office to inlighten vs. That I am His meaning is that it is needfull to know vvhat a one God is if vve vvould rightly beleeue and that it is he only and none other that we worship lest our mindes should wander erre in receiuing whatsoeuer men should approue True faith forgeth not fancies neither wauereth but is grounded vpon the infallible truth or thrust vpon vs. That is not properly termed faith which forgeth ought according to mēs fancies or that lightly credits whatsoeuer is set before her neither is that faith which by and by cleaueth to whatsoeuer is set before her or wauereth in vncertaintie but true faith is grounded in such assurance that in giuing her selfe to the seruice of the onely true God shee boldly contemnes all false gods and deliuers mens vnderstandings from all feare of error By this we may know what to iudge of the implicit faith of the Papists for they account them beleeuers The implicit faith of the Papists is to beleeue as their mother the holie Church beleeues who are senslesse and ignorant of that they beleeue and are not able to vtter one word touching the knowledge of God for alas they know not what he is in regard they openly protest that they beleeue as their mother the holy Church beleeues But the Lord contents not himselfe with such absurdities but ioines faith with vnderstanding to teach vs that the one cannot be separated from the other Moreouer it is no faith vnlesse we beleeue in one God the Father of our Lord Iesus Christ who spake by the Prophets and Apostles Haue we not this God Then is our faith but a fancie Which that he may the better confirme touching that he said before I am the onely God he addes in the second place that there is no other before him The words Lo-notzar may indeede in another sense he taken for a creature or worke of God for they signifie There is none But because it seemes that this is constrained I willingly agree to the vsuall exposition that There is no God formed before In which there is a kinde of Ironie as if the Prophet should haue said There is none other God but he vnlesse hee be forged by mortall men I trow then you will not compare them with the eternall God He addes that there shall bee none after because himselfe holds alwaies the intire and perfect soueraigntie and is not changed by age or corruption The summe is that wee cannot say we haue faith indeed till we come to rest the same wholy in him for those which acknowledge a kind of diuinitie and yet are ignorant what it is are alway pursued with a trembling conscience and are wrapped in wonderfull snares Let vs therefore stay our selues vpon that God which cannot indure any companion with him or that the least portion of his maiestie should be impaired because He onely is Vers 11. I euen I am the Lord and besides me there is no Sauiour THe Lord triumphs heere as hauing gotten the victorie In the former verses he hath sufficiently instructed vs touching the meanes whereby to come to his knowledge and hath shewed that there is no other God but him Now to confirme this doctrine hee breakes out into this exclamation It is I euen I that am the Lord and there is none besides mee And thus wee may see how dangerous a thing it is to forge a god according to our fantasie for wee haue no sooner effected it but behold an Idoll in stead of God Let not vs therefore accept of any thing but that which proceeds from him lest we runne out in this behalfe Hath he manifested himselfe vnto vs It is good reason wee should dailie profit grow and bee more and more confirmed in his knowledge And this is the vse wee should make of this repetition I I am the Lord. Yet I would not haue you thinke he speaks heere of his eternall essence onely but let vs know that his power and goodnesse which he fully manifests by causing vs to feele the same are here cōprehended And that is the reason why the epithete of the only Sauiour is added which is a mark whereby to separate him from all his creatures For the world deceiues it selfe in attributing vnto God a naked and bare title and in the meane while transports his dignitie ouer to the creatures In the Papacie I grant there is mention made of God but they strip him of his honour when one part thereof is giuen to Peter and Paul and another to William and George that is to say Saint Peter Paul William George when his offices are diuided into so many parts that they leaue nothing to him but the bare title of God The Papists leaue nothing to God but his bare title They brag that they worship but one God I wot well but when wee come to speake of his offices they forge as many gods as there are creatures and to them they distribute his authoritie and power But the Lord will haue these things to remaine wholly and soly vnto him neither can they be attributed to any other without committing horrible sacriledge for it is he onely that bestowes all good things vpon men and he onely defends and preserues them The latter member of the verse then expresseth that knowledge which proceedes from experience that so we might seeke saluation in none but in him who is the author of it Whence we gather that the principall part of Gods seruice consists in faith which is when he is acknowledged to be the fountaine of life when he is adorned with the title of Sauiour as also when these things which he affirmes to be proper to him onely and to dwell in him be not transported ouer vnto others Vers 12. I haue declared and I
care of his Church and as he dearly loues his Saincts so he turnes all things to their saluation It is not without cause then that he saith he sent them to performe this worke by his free grace because he meant thereby to procure the saluation of his Church In the same sense he addes that at his commandement hee brought them downe for albeit the Medes and Persians Medes and Persians had another end yet their iorney was gouerned by an heauenly instinct And thus God meant to shew what loue he bare to his chosen people aforehand lest they should haue fainted in their extreme anguishes and afflictions This promise therefore was of great vse in respect the poore captiues might from hence greatly comfort themselues that they were beloued of God although all the world besides contemned hated and reiected them as the ofscouring of all things seeing they saw that God in the end was minded to succor them and for their sakes to destroy the Monarchie of the Babylonians Where he saith they shall flee it is to shew that God shall so prosper the affaires of Cyrus that the Chaldeans shall be astonished at his arriuall and shal throw downe their armes to take them to their heeles for it often falles out euen to some mightie Prince well appointed with all furniture to enterprise war in which notwithstanding the issue shall be wofull It was not enough then that Cyrus was sent with a great armie vnlesse therewithall his enterprises had succeeded well And that he might further set forth their hastie flight he addes there shall be a crie or tumult in the Ships for they could not flee by land True it is they had a riuer fit for the purpose to wit Euphrates Euphrates which met with the riuer Tigris Tigris by reason whereof they had meanes to escape but they were disappointed of their purpose in this behalfe in regard the riuer was drawne drie Vers 15. I am the Lord your holy one the Creator of Israel your King THis verse conteines in it only a description of him that speakes first shewing how great his power maiestie is secondly with what affection he entertaines his elect and all to the end the promises before mentioned might haue the greater waight This verse a seale to the former sentence I call this verse therefore a seale to the former sentence as if the people should haue said We heare much spoken of God and of his promises but I pray you what is this God The Prophet answers Euen he that is your holy one the creator of Israel and your king He is called holy one Holy one because he culled and separated a people to consecrate them vnto himselfe By this title then he puts them in minde of their adoption wherein he ioined himselfe vnto them by a speciall band to assure them for the time to come that he would be their Father and Sauiour In which sense wee at this day ought to acknowledge that God is our holy one God our Holie one now in that he hath put vs apart to be members of his Church whereof he hath assured vs by our vocation and calling The title Creator Creator is not to be referred to the generall creation of all things for so he is also the Creator of the wicked but to reformation in which respect we are called his workmanship Ephes 2.10 In that he addes your king King it might seeme somewhat strange for what appearance was there of a kingdome among the Iewes now Were they not loaden with reproches and contumelies because they were left destitute of all succor Yet faith was to breake thorow all these obstacles in this title therefore the Prophet gaue them hope that the kingdome should againe be restored howsoeuer to the eies of flesh and blood it lay now in the dust yea vtterly extinct notwithstanding all this they were to hold God for their Soueraigne and King still Vers 16. Thus saith the Lord which maketh a way in the sea and a path in the mightie waters HE once againe comes to confirme that which otherwise seemed incredible and that this confirmation might haue the greater authoritie he takes vnto him the person of God Now he puts them in mind of former benefits to teach them God alwaies the same that as they had found him an Almightie Sauiour before so they should assure themselues that he would be no lesse powerfull and gracious vnto them for the time to come neither lesse able nor willing to worke their deliuerance As if hee should say The Lord vvho speakes will certainly shew the greatnes of his power by the effects of which as your forefathers haue had experience so his meaning is to giue you no lesse triall of it then they had Vnthankfulnes Are we not too vnthankfull then if by former benefits receiued we be not drawne to hope in him for hereafter but especially when hee hath showne so certaine and so excellent testimonies of his continuall care ouer vs. Israel deliuered out of Egypt to the end they should neuer forget it Hee brought Israel out of Egypt vpon condition they should neuer forget such a deliuerance Exod. 13.9 The Prophet now sets the same God before their eies shewing that nothing could withstand him which by his power hee ouercame not when he tooke his peoples saluatioÌ„ in hand For then he made a vvay for them in the sea Exod. 14.21 and guided them thorow the tempestuous mightie waters to wit thorow the riuer Iordan which he dried vp though it was very boisterous Ios 3.16 Now hee expresly names these two admirable miracles because they might imagin that all passage was shut vp against them in regard of their returne into Iudea and that all these promises therefore were but fables Vers 17. When hee bringeth out the chariot and horse the armie and the power lie together and shall not rise they are extinct and quenched as towe NOw he shewes that neither munition nor strength can resist God or hinder him from deliuering his people when hee thinks good no more then the sâ—a was able to let him from sauing them but hee diuided the same and drowned theiâ— enimies with their chariots and horses therein See here then an amplification of the former verse as if he should say Be it that the whole world haue conspired your destruction and would hinder mee from working your deliuerance shall it not be in vaine For when I list I will not onely find out a passage for you in the midst of bottomlesse gulphes but I will also scatter and ouerthrow all force and power of your enemies yea I will so dash them in sunder that they shall neuer be able to arise It may be he that hath lost one victorie will gather his forces afresh together the second time and win that he lost before but the Lord in this place promiseth a perpetuall victorie shewing that their enemies
in his promises concerning their deliuerance for the time to come From the vvombe Hee addes this also to teach them to acknowledge that all the benefits they had receiued from God were vndeserued for he had preuented them by his mercy euen before they were able to open their mouthes to aske any benefits of him And by this consideration Dauid cheereth vp his spirits in his extreme distresses It is thou O Lord saith he that hast drawne me out of my mothers wombe thou gauest me hope whilest I sucked my mothers breasts I was cast vpon thee euen from the vvombe thou art my God from my mothers belly Psal 22.9 10. But our Prophet speakes not heere of that generall fauour which is common to all men as soone as they are come into the world but he magnifies that couenant whereby God had adopted the posterity of Abraham euen to a thousand generations for doubtlesse he which hath begun so good a worke would finish the same vnto the end In the next place followes the titles concerning his power to wit that it is he which of his owne good pleasure did spread out both the heauens and the earth By the word spreading out his meaning is that the absolute gouernment of the whole world is in his hands and that all creatures are subiect vnto him for Gods vvord and power ought so to be ioined together that they must neuer bee separated Vers 25. Idestroy the tokens of the soothsaiers and make them that coniecture fooles and turne the wise men backward and make their knowledge foolishnesse THe Prophet expresly addes this because Babylon not onely surpassed all other nations in riches men and munitions but also in a wonderfull measure of vvisdome and that in such wise as they seemed to pierce euen the very skies For what inconuenience could befall them which foresaw things to come a farre off and could preuent imminent dangers as they imagined Astrologers which then were in great request among them foretold of great matters and thence came that bastard Astrologie which we forsooth call Iudiciall Bastard Astrologie which is called iudiciall wherewith many good and toward wits at this day are corrupted They vsurp the name also of Mathematicians Mathematicians that they may get them the more credit among the common people But the Egyptians gloried as the only authors of this science because they held themselues to be of greatest antiquitie and were the instructers of others But this contention we leaue to them Sure it is that the Chaldeans were practitioners of it from the beginning and so highly esteemed of it that both Greekes and Latins haue giuen the name of Chaldeans to the Astrologians For as much then as they trusted very much in this science the Lord auoucheth that he vvill scatter all things belonging thereunto Now by the word tokens or signes he vnderstands the situation concurrence and diuers aspects of the starres from whence the Astrologers draw their coniectures In the next place he saith he will make them fooles Some take the word Baddim for lies as if he should say The diuinations of Astrologers are but impostures and meere illusions but I had rather take it for soothsayers it being often elsewhere taken in this signification But it may be demanded whether he vtterly condemnes the Astrologie of the Chaldeans Quest or only the abuse and corruption of it I answere Ans he heere only condemnes the siges whereby the Chaldeans coniectured as if they could iudge of things to come Whether Astrologie be vtterlie condemned or no. for the Lord pronounceth that all such things are meerely vaine It is not without cause then that he forbids his people to aske counsell of Astrologers Southsayers Prognosticators such like Magicians and that no man should haue to deale with men of such professions vnder paine of death Deut. 18.10.11 But if any could haue gathered certaine coniectures from the situation and aspect of the starres no doubt the Lord would neuer haue condemned such sciences Seeing then without exception he forbids them it clearly shewes they conteine nothing but meere illusions and therefore that all his people should esteeme thē as abominations Obiect But those that pleade for this vanitie alledge that the Lord hath giuen the planets and starres for signes Ans Gen. 1.14 Be it that I grant them this principle yet we must consider vvhereof they be signes For we condemne not that Astrologie which contemplates the course of the starres The course of the starres wherein Gods wonderfull Maiestie is to be seene but we reiect as vaine such curious heads as will thence conclude how long kingdomes and common-wealths shal stand What is to be condemned in Astrology vvhat accident shall befall this Citie or nation that man or such a vvoman for herein they passe their bounds and abuse these signes which were neuer ordeined to foretell things to come Planets neuer ordained to tell things to come I confesse indeed that sometimes we are admonished by these celestiall signes to behold Gods wrath which we haue iustlie enflamed and also the plagues which hang ouer our heads but not to make vs so foole-hardie as thence to conclude of euery particular accident much lesse to search out things hidden and vnreuealed which it is not lawfull for vs once to enquire after But aboue all things we are to finde out the cause and spring of this mysterie of iniquitie which is in it Wherein the mysterie of this iniquiue consists for a man no sooner receiues this error to wit that mans life is gouerned by the starres but Gods prouidence is by and by ouerthrowne and he turned out of his iudgement seate or thus that they may take from him the authoritie of punishing the wicked any more or in his mercie to giue life to those that were lost For such as thinke that the starres gouerne and rule mens liues by their irreuocable mouings doe forthwith harden their owne hearts with this imagination of fatall destinie Fatall destinie and so they leaue nothing at all vnto God thus then his iudgements are concealed pietie nipt in the head and prayer vtterly abolished He calles them vvise and attributes knowledge vnto them by way of granting them so much for such kind of men are wont to glorie much in the titles of vvise men Wise men and in making shew what knowledge they haue in the starres as if God had called them to be of his priuie Counsell Thus then in a word he concludes that none of these vaine maskes of vvisdome nor knowledge shall be able to hinder the Lord from ouerturning of their estate because he will bring all their iuggling tricks to nothing Vers 26. He * Or raiseth vp confirmeth the word of his seruant and performeth the counsell of his messengers saying to Ierusalem thou shalt be inhabited and to the cities of Iudah ye shall be built vp and I will repaire the decayed places thereof NOw
it is hid in them that are lost whom Satan the God of this world hath blinded 2. Cor. 4.3 Let the blind world then accuse it selfe when it cannot indure the brightnesse of this word and as for vs let vs stand fast and abide by this heauenly light which the faithlesse labour to dimme and darken with their mists and fogs of errors Moreouer it seemes the Prophet alludes to the Oracles which were giuen out of caues and the three footed stoole of their Idols for they were things vncertaine and full of illusions But Gods answers are free from such things for he speakes not in darknesse Prou. 9.3 but in the highest places of the Citie neither vtters he ought that can deceiue or be turned two maner of waies Obiect But will some say experience teacheth that the Scripture is both hard and obscure Ans It is very true but this is to be attributed to the dulnesse slownesse of our vnderstandings and not to the Scriptures For the blind or such as are weake sighted Simile cannot accuse the Sunne in that they are not able to behold it The fault is in themselues And yet this remaines sure that as many as are teachable and yeeld obedience vnto Gods ordinances shall not lose their labour because the Lord will shew himselfe a faithfull teacher towards the humble and meeke Psal 25.9 The Scriptures easie to them that will vnderstand Prou. â— 9. Howsoeuer then all attaine not to a perfection of knowledge yet the study of such as seeke vnto God vnfainedly shall neuer returne without fruit In this clause also the Prophet shewes that the end and vse of the Law serues to bring men to God for it is the onely true happinesse of man to be knit againe to his Sauiour and the sacred bond of this coniunction consists in faith and in true pietie Now in the second member hee not onely protests that he spake distinctly and without ambiguitie but also sets forth the stedfastnes and certaintie of his word The stedfastnesse and certaintie of Gods word as if he should say I make not these large promises to circumuent or beguile pooore captiues withall as if I meant to feed you onely with faire words but I will also surely performe whatsoeuer I haue promised And thus he conuinceth their ingratitude who being called answered not for Gods meaning is to make vs partakers of all the good things which hee offers vs whereof otherwise wee are vtterlie destitute Where it followes that God speakes in righteousnesse it serues as an exposition as if hee should say Gods word neuer yet found deceitfull to any that rested vpon the truth of it My word by which I seeke to draw the Saints vnto mee was neuer yet tainted with any vntruth but containes things that are altogether righteous Psal 19.9 The words of the Lord saith Dauid are pure words as the siluer tried in a furnace of earth fined seuenfold Psal 12.6 In Gods word then wee haue a cleere righteousnesse shining out vnto vs which hauing scattered all our darknesse will forthwith inlighten our mindes and vnderstandings Vers 20. Assemble your selues and come draw neere together yee abiects of the Gentiles * Or those which carry the wood of their Idol and which pray vnto a God that cannot saue them haue no knowledge they haue no knowledge that set vp the wood of their Idoll and pray to a god that cannot saue them HE bids defiance to all Idolaters and summons them to appeare that they might haue the matter taken vp All Idolaters summoned to appeare vpon some reasonable conditions as we haue seene before in other places But the issue will goe wrong on their sides because all their reasons will bee easilie ouerthrowne As if he should say They now please themselues in their superstitions but when their cause comes once to the trial all pretexts shall by by vanish like smoke so as it will be no masterie to put them all to silence Let them assemble then if they will by troopes let them consult conspire and doe their vtmost by threats fraudes and terrors yet must the truth needes preuaile at length against them The Iewes had great neede of this confirmation in regard they saw idolatries and superstitions to haue the full swinge on euerie side and the true seruice of God vtterly to be extinct To this fortresse also must wee flee at this day when wee consider our feeblenesse and weakenesse The Turkes possesse a great part of the world The Papists aduance themselues with their crests set vp on high in euerie place and we in the meane while which are but an handfull are esteemed no better then the wormes of the earth but yet in the end truth which is great will preuaile The truth will at length preuaile and as a conqueresse will pull downe all that state and pompe which now dazles our eyes Some translate the word Pelite Reiected others Fugitiue or escaped and thinke it is directed to the Iewes which were returned home But this sense is too far fetched it rather seemes that the Prophet vnderstands thereby the reiected of the Gentiles because the verbe Palat signifies to reiect And yet the Prophet speakes not heere of the common nor worst sort but directs his speech to those that were the learnedst richest and of greatest renowne among the Gentiles For he calles them reiected in respect that they are nothing in the sight of the Lord. And yet if any had rather expound the word a farre off I hinder him not for it is as if hee had said Assemble you selues from all parts of the earth In adding those vvhich carry the vvood hee shewes with what furie Idolaters are carried away who worshippe the Idols which themselues carry vpon their shoulders in processions or we may if you will take this word To beare To lift or set vp in some high place for it is the policie of Satan to erect and set vp Images vpon pillars and in high rood lofts to strike men with an admiration of them and to draw them by the onely view to proferre them some signe of reuerence and honour And yet we may take it simply for the whole seruice which is performed to the Idols that he might plainly shew how there was nothing but vanitie and folly in all that they did For the superstitious sort cannot be ignorant that their Idols haue more need of mens helpe then men haue of theirs Idols haue more neede of mens help then they haue of theirs that can neither goe nor stand an end vnlesse men lend them their hands And to this appertaines that which is added that they pray vnto a God vvhich cannot saue them For what follie is it to pray and make vowes to a senslesse stocke or stone that neither heares nor sees And yet the vnbeleeuers ride post as it were to dumbe and dead Idols for helpe Vers 21. Tell yee and bring them
shewes that the preaching of the Gospell is the meanes by which we are deliuered If we then desire the libertie and the light of Gods kingdome let vs hearken vnto the voice of Christ for else we shall be oppressed vnder the perpetuall tyrannie of Satan Where is now the libertie of our free will Free will For whosoeuer attributes to himselfe light reason or vnderstanding can neuer haue part in this deliuerance by Christ Why so Because libertie is promised to none but to such as acknowledge themselues captiues nor light and saluation to any but to such as confesse themselues to sit in darknesse No libertie but to such as felle their captiuity nor light but to such as confesse they sit in darknesse Moreouer in that he promiseth Gods children that their pastures shall bee in all waies and in all high places by these similitudes hee shewes that those who are vnder the protection of Christ shall fare well for he is a vigilant and carefull shepheard and furnisheth his flocke with all things necessarie so as nothing can bee wanting vnto them that appertaines to their soueraigne good This aduertisement was of great vse for the Iewes in that time in which they were to passe thorow hot scorched paths and to come at length into a land wasted and desolate The Prophet therefore saith that albeit humane helpes should faile yet God of himselfe is rich enough to supply all their wants This is the reason why the Spirit of God delights so much in comparing the faithfull to sheep that feeling their owne weaknesse they might willingly and wholly submit themselues to bee gouerned vnder the protection of this good shepheard Iohn 10.11 But withall it is very likely that the faithfull are admonished not to affect great delicates The faithfull must learne to want as well as to abound for they shall neuer taste of such abundance but they shall feele many wants mingled therewith Besides it is not fit they should bee pampered or full fed in regard they are subiect to many dangers for wee know that the vvaies are fraught with theeues and enemies and the tops of the mountaines are for the most part barren and dry The Church of Christ is so defended then that she is neuer far from assaults and outrages of enemies and so replenished that yet she dwelles in vvaste and terrible deserts Note But howsoeuer her enemies inuiron her on euery side yet the Lord protects her from their violences If we be in hunger or want See verse 10. he is ready to furnish vs with all necessaries in abundance and to nourish and sustaine vs yea in these necessities we better perceiue the care he hath of vs then if wee were in a place of the greatest safetie Vers 10. They shall not be hungrie neither shall they be thirstie neither shall the heare smite them nor the Sunne for hee that hath compassion on them shall leade them euen to the springs of waters shall he driue them THe Prophet confirmes that which was said in the former verse A confirmation of the former verse to wit that God hath prouision ready to sustaine the Iewes in the way so as no necessaries shall be wanting vnto them And no doubt hee puts them in mind of that time in which their fathers were readie to perish in the desert for want of foode in which necessitie God gaue them Manna from heauen the space of forty yeers Exod. 16.35 Also in speaking of the shadow against the heat it is certaine that he hath respect to the pillar of a clowd wherewith the Lord couered them by day to the end they should not bee parched vp with the heate of the Sunne Exod. 14.21 For the Prophets are wont as we haue said to mention the peoples departure out of Egypt as oft as they were to confirme their harts in the assurance of Gods goodnesse either towards all in generall or towards any one in particular In that hee mentions the springs of vvaters he also alludes to those waters which issued out of the rocke when the people were almost dead for thirst For these things fell not out in the deliuerance of Babylon but in putting them in remembrance of former benefits the Prophet sets before them the power of God which hath alwaies bin sufficient to procure the saluation of the Church Vers 11. And I will make all my mountaines as a way and my paths shall be exalted God â—he Churches companion in her pilgrimage prouiding her of all necessaries HE heere expreslie and fitly mentions the peoples returne for to what purpose should hee promise such felicitie vnto the Church vnlesse they had been restored to their first libertie Hee signifies then that all obstacles and impediments shall be remoued which might any way hinder their passage and that the mountaines the toppes whereof might seeme impossible to be climbed shall be made passeable and easie to bee attained In a word that hee will make all rough and hillie places smooth that they may with ease returne into Iudeah When the Church then was to bee restored to her perfect estate no lets whatsoeuer were they neuer so great were able so to ouermatch the Lord but that in the end hee would easily ouercome them all And in that he calles them his mountaines it is to shew that he hath not onely power to command them to giue his people way but he further expresseth that it shall be himselfe who will bring the Iewes home no lesse then if he went in person before them He carried them vp saith Moses Deut. 32.13 to the high places of the earth when they passed thorow the wildernesse Also he saith that the Lord went before the Israelites when they departed out of Egypt Exod. 13.21 Heere we see then what singular loue the Lord beares to his Church in that hee vouchsafeth to be a companion vvith her in her iourney and takes vpon him the whole care touching her necessarie prouision therein so that in succouring her he seemes to prouide for himselfe Vers 12. Behold these shall come from farre and loe these from the North and from the West and these from the land of Sinim WHereas some think the Prophet notes out heere the foure quarters of the world it hath no great likelihood Isaiah so prophecieth the Iewes returne that therewithall he also comprehends the kingdome of Christ And yet I reiect not this opinion altogether because it is probable agrees with many other texts of Scripture First hee saith these shall come from farre then hee addes some particulars for an exposition of the generall sentence In stead of Sinis some reade Sinius and the Hebrewes themselues reade it diuersly Saint Ierom S. Ierom. thinkes it is meant of the south part from Mount Sinai lying towards the South And this is the most receiued opinion Others thinke it to be the name of a citie or region called Sienes situated towards the turning
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
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
out the doctrine of the Gospell by a like similitude I haue laid saith he the foundation as an expert master-builder and if any build vpon this foundatioÌ„ gold siluer pretious stones wood hay or stubble euery mans worke shall be made manifest 1. Cor. 3.10.12.13 I answere Ans the verse following will shew whether the Prophet meant the same thing heere or no. Vers 13. And all thy children shal be taught of the Lord and much peace shall be to thy children HEnce wee may easily collect that Isaiah spake not in the former verses of doctrine but of men The former things spokeÌ„ not of doctrine but of men whereof the spirituall building of the Church is compact I grant the Church is builded by doctrine but that is done in gathering men in and by fitting them to be liuely stones in this building 1. Pet. 2.5 See the difference now betweene Paul and Isaiah Paul referres pretious stones to doctrine and Isaiah to the gifts of the holy Ghost wherewith men are inriched and endued that of them a Church may be reared vp But the diuersitie of gifts wherewith the Lord adornes his seruants are to be obserued For all are not Saphires or Carbuncles the Lord distributes to euery one his measure according to his own wil 1. Cor. 12.11 Eph. 4.7.11 Whence wee also are to remember that whatsoeuer serues for the adorning of the Church proceeds only from the meere grace of God For if wee be Carbuncles and Saphires because wee are taught of God then it followes that we get not this honor by nature Now the Lord teacheth vs two waies namely by the externall ministrie of man and by the secret reuelation of the holy Ghost Iesus Christ shewes in Ioh. 6.45 which of these teachings the Prophet heere speakes of for he alledgeth this text and therefore we neede not seeke for a better expositor Christ the best expositor of this place It is written in the Prophets saith he And they shall be all taught of God Whosoeuer then hath heard and learned of the Father commeth vnto me If this place then should be vnderstood of the externall preaching that which Iesus Christ concludes hence would not be firme enough For this is no good consequence The Gospell is preached therefore all beleeue for many resist it others openly scorne it and some are hypocrites The elect only who are chosen to eternall life become teachable to whom properly it belongs to be accounted in the number of Christ his true disciples The Gospell I grant is preached indifferentlie both to the elect castawaies but the elect only come to Christ because they are taught of God Hence let vs conclude then that the Prophet speakes in this place of them and of none other The maner how we become preâ—ious stones fit to serue Gods spirituall building By this we may see how and by what meanes wee are made liuing and pretious stones to serue in the building of the Lords spirituall temple to wit vvhen the Lord hath squared and polished vs by his holy spirit and to the outward preaching of his vvord ioines the inward power and efficacie of the same spirit And thus we are also taught how great the peruersitie of mans vnderstanding is in that it can not be bowed nor reformed vnlesse the Lord worke vpon the same mightily by the powerfull operation of his blessed spirit Our Prophet hath conioined these two maners of teaching together to wit both the inward and the outward For he calles those the children of the Church who are taught of the Lord if they be children then haue they bin conceiued in her womb and nurced vp in her lap first with milke afterward with strong meate 1. Cor. 3.2 Hebr. 5.12.13.14 vntill they grow vp and become perfect men in Christ Iesus as Paul speakes Ephes 4.13 The outward ministrie of the word then is required if we will be his disciples Whence it appeares how absurd and blockish the rauing of those fantasticall spirits is who peruert this testimonie to ouerthrow the preaching of the word and the ministrie of the Church For children of the Church can they not be Anabaptisticall reuelations taxed vnlesse they will be nourished vp in her lap Let them goe then with their secret reuelations for the holy Ghost teacheth none but such as submit themselues vnder the Churches ministrie Well may such be the disciples and children of Satan but not of God seeing they contemne the order which hee hath established For these two points to wit the children of the Church and the schollers of God are so lincked together that those who refuse to be taught of the Church shall neuer be Gods disciples Whosoeuer refuseth to be taught of the Church shal neuer be Gods disciple I grant they must be aptly distinguished euen as Isaiah also doth lest that be attributed to men which only belongs to the power of the holy Ghost And yet they must be so lincked one to the other that we must know that in this worke God will serue his turne by man Moreouer by this verse we are taught that Gods calling works with efficacie in his elect S. Augustine S. Augustine hath prudentlie pondered this place and very fitlie applies it against the Pellagians Pellagians hereâ—iques who extolled mans free will against the free grace of God These Heretiks I grant seemed to attribute somewhat vnto Gods grace but in such sort that they left it to the free will of man either to chuse or refuse which our Papists do at this day The Papists become Pellagians who affirme that euery one may reiect or receiue this grace But all saith S. Augustine shall be taught of God His disciples therefore are taught with efficacie and follow his calling Ioh. 10.27 He also alledgeth that sixth of Iohn by vs cited before whence it manifestly appeares that it proceeds not from any free election that man hath in himselfe to be able to bow his will which way him listeth We are also to note hence what account the Lord makes of his doctrine whereby he fits vs for this building to the end we may be Pearles Saphires and Carbuncles For those that goe about to erect a Church without the preaching of the word shall rather build a Stie for Hogs then a Church for God Those that will build a Church without the preaching of the word shall rather build a Stie for Hogs then a Church for God By this also we may learne what to iudge of that infolded faith wherof the Papists tattle so much for thus they would make men to differ in nothing from brute beasts that so they might play the Merchants with them openly without controle But I trow if we be taught of God it is no reason we should resemble vnreasonable beasts It may be demanded Quest whether the Patriarks Prophets and other of the faithfull vvere taught of God vnder the law or no Ans Certainely they were But our
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
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
Now as often as the Scripture mentions the spirit of God and saith that it dvvels in vs We must not thinke of the spirit without his efficatie 1. Cor. 3.16 let vs consider of his efficacie and power and not imagine it to be some vaine and idle thing in vs without any effect Wherefore after the Prophet hath spoken of the Spirit of the Lord in the second place he addes the anointing thereunto thereby vnderstanding the vertues which proceed from that spirit To which purpose Paul saith 1. Cor. 12.4 that there are diuers gifts but only one spirit from whence they flow No man ought to take vpon him the office of a Teacher vnlesse he be able to manifest that hee is called thereunto of God This place is diligently to be obserued of vs for no man ought to take vnto himself power or authoritie to teach in the Church of God vnlesse he be able to shew that he is called therunto by the vertue of Gods spirit And so testifies S. Paul in 1. Cor. 12.3 namely that no man can say Iesus is the Lord but by the holy Ghost But may some say wee see that euery one bragges of the spirit For the Pope Obiect the Anabaptists and other heretikes and fanaticall spirits haue alwaies the holy Ghost in their mouthes as if hee were their gouernour How or by what meanes then may wee discerne of him that is sent by God and conducted by his spirit from him that is not By the anointing That is to say Ans if he be endued with gifts answerable to this charge If hee then who is sent of God haue the graces and gifts which his office requires then hath he assuredly the holy Ghost But if hee will take vpon him the office of a teacher and in the meane while is destitute both of knowledge and doctrine let him be held for a seducer To preach The Prophet attributes not vnto himselfe the authoritie of a teacher till hee hath made it manifest that he was sent of God His authoritie is founded vpon his anointing namely in being fitted and furnished by the Lord with sufficient gifts It is our duties to giue him audience then not as to a priuate person but as vnto a publike Minister sent from heauen To the afflicted Others translate To the meeke and the word Anauim signifies both the one and the other But I had rather retaine the first signification in respect the Prophet speakes of the prisoners and of those that are bound And yet as I take it he comprehends both For he speakes of such who being vtterly forsaken and reiected are also miserable in themselues Christ is only promised to such as are humbled and brought low by the sense of their miseries who hauing no conceit of their own worth do willingly containe themselues within the bounds of modesty and humility Hence we gather that our Prophet speakes properly of the Gospell For the law was giuen to bring downe all loftie imaginations and such as are swollen with vaine confidence but the Gospell is ordained for the afflicted that is to say for such as confesse thēselues emptie of all good things that by and through it they may be raised vp and comforted For to what end are the Prophets Apostles and other Ministers anointed but to restore and comfort the heauie hearts by the doctrine of grace To binde vp The Prophet vseth diuers phrases of speech that he might the better expresse one and the same thing In the word to binde vp he expresseth somewhat more then in the former member For he shewes that the preaching of the Gospell is no emptie sound vanishing away in the aire but a medicine that is operatiue which works not vpon those that are stubborne and strong Vpon whom the Gospell works but vpon such as haue broken and contrite hearts It is also the end of the Gospell to set the captiues at libertie We are all prisoners and fettered vntill Christ haue set vs free by his grace Iohn 8.36 But let vs beware that we reiect not the benefit which he offers vs whē he is about to smite off our yrons Generally we may note that the benefits here mentioned are distributed vnto vs by the Gospell but none are capable hereof Who are capable of the Gospell except those who feeling their pouertie doe ardentlie desire the help of Christ according as himselfe saith Math. 11.28 Come vnto me all yee that trauell and be heauie loden and I will refresh you Vers 2. To preach the acceptable yeere of the Lord and the day of vengeance of our God to comfort all that mourne The time when this grace should be manifested HE here expresseth the very time wherein this so excellent grace should be spread abrode that so he might take away all scruples doubts that might come into their heads For all of vs are subiect to sundrie cares and many incumbrances arise vp in our minds which hold them intangled with infinite discourses whereof we tast by dayly experience Now the Prophet affirmes that he is the Herald of the grace which is to be reuealed the time whereof rests whollie in the disposition of the Almightie for as himselfe was to be the redeemer of his Church by his meere fauor so was it in his owne power and that by good right to make choice of the time himselfe wherein to performe the same It may be the Prophet alluded to the yeere of Iubile The yeere of Iubile Leuit. 25.10 Howsoeuer it be he boldly pronounceth that they were patientlie to wait with meeke and quiet spirits vntill it pleased God to stretch forth his hands S. Paul in his Epistle to the Rom. 16.26 and to the Galath 4.4 calles this yeere the fulnes of time We haue also seene heretofore that the Prophet in Chap. 49.8 said Behold the acceptable time behold the day of saluation which sentence S. Paul in 2. Cor. 6.2 applies to his preaching of the Gospell For when the Lord summons vs thereby then is the gate of heauen set open vnto vs that wee should forthwith enter into the possession of Gods graces Wee must not therefore put it off till to morrow but wee must make vse of the time and take the occasion whilest so large mercies are offered vnto vs. But heere seemes to be a repugnancie betweene these two namely Quest the acceptable yeere and the day of vengeance What is the reason why Isaiah hath ioined things so different together Truely Ans because God can not vvorke the deliuerance of his Church but he must therewithal shew himself a iust Iudge in reuenging himself vpon the wicked The acceptable time then is to be referred vnto the elect and the day of vengeance vnto the wicked who neuer cease persecuting of the Church It is needfull therefore that in the deliuerance thereof they should be chastised According to which Paul saith 2. Thess 1.6 that it is a righteous thing with God to render
wee see with what argument the Prophets must furnish themselues to preserue their constancie to wit that the Lord is faithfull who will in the end accomplish that which he hath promised albeit he deferre for a time The word Kings serues for amplification as if he should say Not onely the cōmunaltie and meaner sort should see and admire the glory of God but that euen Kings themselues who were wont proudly to contemne that which in it selfe is precious and honourable for their owne glory so blindes them and their greatnesse so bewitcheth all their senses that they cannot willingly ackonwledge any dignitie but their owne Kings do not willingly acknowledge any dignitie but their owne The new name is taken heere for magnificence for the people were in such wise scattered and dispersed that there was no certaine body of them to be seene but seemed as vtterly forlorne I grant the multitude of them which were carried into captiuitie was very great yet in respect they were mingled here and there among the Babylonians they were rent one from another as a body diuided into many peeces so as they could not well bee said to retaine so much as the name of a people any longer which also they had beene forewarned of But at their returne home they beganne to bee knit into a bodie againe and thus recouered that name of which they had been depriued Notwithstanding new is taken for vnaccustomed As if the Prophet should haue said your glorie shall bee singular and such as was not heard of before Which we know in processe of time came to passe For this handful of people which inhabited the country by way of entreatie were not able to get vnto themselues such a magnificence by any greatnesse or signes of honour but at length after the preaching of the Gospell the name of the Iewes was both knowne and renoumed Now Isaiah confirmes that which was hard to bee beleeued by adding that God should be the author of this glorie For it was not in the power of man thus to raise vp the poore Church being then couered ouer with shame and dishonour 1. Sam. 2.8 but God who raiseth the needie out of the dust was able in a moment to adorne and beautifie his Church with new honour For example was there so much as any face of a Church to bee seene amongst vs within these 40. yeeres The Lord had indeede a small seede scattered here and there but it was so confused and couered that there could be no visible Church of God perceiued And yet hee gat his Church a name when it pleased him to gather the same by the preaching of the Gospell This so admirable a worke of God then ought to confirme vs in this point namely that God wil neuer vtterly abandon his church For albeit the wicked do rent teare vs in peeces with cursed speakings God will neuer forsake his Church and that they slander and abhorre vs endeuouring by all meanes possible to make vs an abomination in the eies of the world yet let vs remember that they cannot plucke Gods righteousnesse from him but that he will make our glorie to shine here below seeing hee hath been pleased to write our names in heauen Luk. 10.20 Others expound this more subtillie namely that in stead of being called Israelites they should be called Christians But I rather suppose that the former sense sutes best with the scope of the Prophets text as also with that language which he is wont to vse Moreouer we ought dilligently to obserue and marke these phrases of speech which are peculiar vnto the Prophets that wee may acquaint our selues with their stile In summe Jsaiah meant to say that the people which seemed to be rooted out shall be restored and shal receiue a nevv name not from men but from God Vers 3. Thou shalt also be a crowne of glorie in the hand of the Lord and a royall diadem in the hand of thy God HE prosecutes the same argument The same argument further prosecuted which wee are not to wonder at For to iudge thereof according to humane reason what man could euer haue conceiued in his mind or by hope expected a thing of so great consequence Besides his meaning was by these words to raise vp the hearts of the faithfull to looke towards the kingdome of Christ which it behooued him to beautifie and adorne with these glorious titles by how much the more it was then obscure and farre remote from them For it was needfull to preuent a twofold danger lest the Iewes in seeing themselues so farre recoiled backe from their first dignitie should neither despise the grace of God nor rest themselues in these small and first beginnings And thus in setting light by Christ they should suffer themselues to be glued onelie to the commodities of this life present It is the Prophets drift then as you see to aduertise the Iewes that their returne home shall be as a preparatiue to this honour which they were to looke for in the manifestation of Christ in the flesh As touching the first member these poore banished exiles and bondmen could apprehend nothing at al but matter of despaire in considering the outward estate of things yea after they were returned and settled in their countrie yet they proceeded but slowlie forward in building of the Temple Hee therefore stirres them vp to looke vnto God that from him they might expect that glorie which now was hidden in respect of mans reason And in as much as they were assured that they were deare and precious in his sight that they should content themselues therewith till he should more liberallie endow them by the hand of Christ He calles the Church the crowne of God in respect that he will haue his glorie to shine in vs. Wherein wee haue great cause with admiration to consider of the inestimable goodnesse of God towards vs who though we are by nature corrupt and vncleane and more vile then the filth in the chanell yet he vouchsafes so to adorne vs God inestimable goodnesse singularlie set foorth as to make vs the diadem of his kingdom Let vs be prouoked then by this goodnes of God to hunger and thirst after holinesse of life that so his image may daily bee reformed in vs more and more Vers 4. It shall be no more said vnto thee forsaken neither shall it be said any more to thy land desolate but thou shalt bee called Hephzi-bath and thy land Beulah For the Lord delighteth in thee and thy land shall haue an husband HE now meetes with a difficultie which might trouble the minds of the faithfull The preuentiod of an obiection whilest they saw themselues reiected and left destitute and yet in the meane while had these glorious titles giuen them of a crowne and a diadem For might not these titles seeme ridiculous seeing the Iewes were hated and abhorred of all nations yea now and then their enemies trampled
so auenge himselfe of the wicked and enemies of the Church that hee will thereby shew what care hee hath ouer her Now howsoeuer blood doth vsuallie spot and staine him that vanquisheth yet Jsaiah affirmes that God shall bee glorious in his apparell after he hath made hauocke of his enemies As in chap. 34.6 we haue seene that the slaughter of the wicked there was compared to the sacrifices in regard Gods glorie shined therein For what garment could hee put on more glorious then his iustice Therefore that he might speake honourablie of Gods iust reuengings hee shewes that the blood wherewith he is besprinckled by the slaughter of these desperate wicked ones is glorious and excellent As if hee had said Thinke not that God resembles any common person for though hee bee died ouer with blood yet shall not this hinder but that his Maiestie and glorie shall shine therein The Iewish expositors take the word vvalking diuerslie for some among them referre it to the people whom the Lord should bring backe from the captiuitie others to the nations whom the Lord would transport into other countries notwithstanding they then seemed to haue a setled habitation But I thinke it will better sute to the scope of the Prophets text if we take it absolutelie The Prophet then describes the glorious vvalking of God and his noble presence by which he will manifest his admirable power I am that speake The certenty of the prophesies noted The Lord himselfe answers which carries much more maiestie with it then if the Prophet had spoken in his owne person And herein he brings the faithful to the former prophesies to enforme them that not only Gods righteousnesse and goodnesse but also his faithfulnesse should appeare in these iudgements As if he should say Now you see the accomplishment of that which hitherunto I haue declared vnto you by my seruants For this effect of my promises plainely demonstrates that I am true of my word and that I speake from my heart without faining so as I will not by any meanes disappoint your expectations Now the vision of it selfe had not beene forcible enough vnlesse the Iewes had therewithall bin put in mind of the things they had heard of before Seeing the end thereof was to settle their hearts vpon the saluation of God hee therewithall attributes vnto himselfe an extraordinarie power and might to saue Vers 2. Wherefore is thine apparell red and thy garments like him that treadeth in the wine presse HE prosecutes the same argument The former argument still prosecuted But because the bare recitall would not haue been of sufficient weight therefore he doth not at once manifest from whence this red colour in Gods garments did proceede but rather continues his Interrogation still that he might the better rouze vp their spirits to the consideration of so rare vnwonted a thing For his meaning is to say that this sprinkling with blood is a matter extraordinarie and not seene before And therefore the similitude of the presser of grapes sutes very well For Bozrah Vers 1. which hee mentioned in the first verse was situated in a countrie of vines as if he would haue said the grape gatherings shal be much differing frō the old wont for blood in stead of the iuice of grapes shall now bee squezed out Vers 3. I haue trodden the wine-presse alone and of all the people there was none with mee for I will tread them in mine anger and tread them vnder foot in my wrath and their blood shall bee sprinkled vpon my garments and I will staine all my raiment NOw the Prophet expounds the vision The vision expounded and shewes wherefore the Lord is thus died with blood Verse 1. namely because he must be auenged on the Idumeans and other enemies who haue vsed his people very inhumanely It should bee a thing ridiculous to referre this verse vnto Christ in regard he hath redeemed vs without the helpe of any man for the Prophets meaning is that the Lord will so punish the Idumeans that he shall stand in need of no mans helpe because himselfe will bee strong enough to roote them out Ans For the Iewes might obiect Obiect that the Idumeans were mightie that no warre was made vpon them but that they florished and liued at their ease But the Lord shewes that this shall not hinder him from smiting them when him listeth I grant he vsed mens helpe when hee auenged himselfe of the Idumeans but yet in such wise that it was apparant to all how the whole action was managed by his owne hand neither could any thing therein be ascribed either to the counsels or forces of men For they were surprized with a sudden and vnexpected destruction in respect whereof the people could not doubt but that God only was the author thereof seeing they had been so often aduertised of it before Where he saith And of all the people there vvas not one vvith him it is to shew that howsoeuer some should be raised vp to bring destruction vpon Edom yet Gods worke therein should be separate from theirs For the infidell enemies neuer dreamed of auenging the vniust cruelties of the Idumeans The Lord would then that his iudgement should shine and be considered of in the clattering of the harnesse and weapons and in these violent moouings I vvill goe vpon them For mine owne part I willingly retaine the future tence in regard the Prophet speakes of things to come and not yet accomplished For the Idumeans were to bee seuerelie punished for their crueltie though for the present they were at their case and in great tranquillity Wee haue alreadie in part touched the cause why the Prophet hath vsed the simililitude of a bloodie presser which is both a hideous and wofull sight yet therewithall he addes that the punishments and vengeances of God against his enemies are properly his owne as if himselfe had gathered them together when he shall either consume or scatter them Euen as in Chap. 34.6 such an execution is called a solemne sacrifice to teach vs that wee are no lesse to glorifie God when hee executes his iudgements then when hee manifests the tokens of his mercie In the meane while hee expresseth his singular loue towards the Iewes seeing for their sakes he vouchsafeth to sprinkle himselfe with the blood of his enemies so farre that hee vseth the verbe to staine or to defile In my vvrath The Prophet shewes that this alone sufficeth for the destruction of the Idumeans namelie that the Lord is angrie with them As if he should say No man shall be able to deliuer them when God shal haue to doe with them Hence we are to gather that mens ruine proceedes from no other cause but Gods vvrath as on the contrarie our saluation depends wholly vpon his meere grace To conclude Mens ruine proceedes from Gods wrath the Lord meant here to testifie that the Idumeans should not escape vnpunished seeing they
had bin persecutors of his Church Vers 4. For the day of vengeance is in mine heart and the yeere of my redeemed is come IN the first member of this verse Though God seeme for a time to deferre yet he will pay home at length the Prophet signifies that God will not cease to performe his office though he executes not his iudgements at the first but deferres them to a fit opportunitie which he foresees to bee best fitting Neither indeed ought wee to prescribe vnto him either the time when or the manner how he is to doe this or that but to commit it as well to his secret counsell as leaue vnto him the time when to execute all things according to his good pleasure Let vs not thinke then that hee sleepes or is idle when he deferres In the latter member hee shewes that all these things are done in respect of his loue to the faithfull when he speakes of the yeere of his redeemed Day and yeere are here taken for one and the same terme Onely the word yeere notes out the length of the banishment to the end the Iewes should neither despaire nor be discontent if their deliuerance was foreslowed Thus then the Lord punisheth and destroies the wicked for the deliuerance of the faithfull and for the redemption of his Church to which hee hath a speciall regard A consolatiō And this ought greatly to comfort vs that when the signes of Gods wrath against the wicked appeare wee may therewithall know that the fruit of the blowes which light vpon their backes shall be ours By this also wee may euidently perceiue that our gronings haue been heard namely because that when God is minded to succour the afflicted we see he armes himself with strength for the confusion of his Churches enemies Wherefore howsoeuer the crosse lie heauily vpon vs presseth vs downe with the weight thereof yet in vndergoing it patiently let vs learne by hope to raise vp our hearts to this yeere which God hath limited for the execution of his vengeance Vers 5. And I looked and there was none to helpe and I wondered that there was none to vphold therefore mine owne arme helped mee and my wrath it selfe sustained mee A further illustration of the former Doctrine ALbeit the Iewes were destitute of all helpe and that no man relieued them either by words or deedes yet he shewes that the onely arme of the Lord shall suffice to punish the enemies and to set his Church at libertie Hee teacheth them then to looke for saluation from God onely that they should not gaze heere and there but depend whollie vpon God who stands in no need of other mens helpe For this cause he brings him in wondering that no man reached him forth his hand when he was about to execute his iudgements the better to imprint this doctrine in the hearts of the faithfull namely that God needes no mans aid but is al-sufficient of himselfe to obtaine saluation for his people And by this circumstance he further illustrates that succour which he was determined to giue vnto the faithfull partly to correct their distrust and partly to exhort them to thankfulnesse for the time to come for when God saith he vvondred and was vtterly astonished hee puts vpon him another person because this astonishment was indeed properly in the Iewes who neither would nor could belieue more then what men were able to doe He therefore opposeth his arme to all meanes whatsoeuer shewing that hee will satisfie himselfe with the inuincible power thereof as well to manifest himselfe the Sauiour of his Church as to scatter and ouerwhelme all the wicked Vers 6. Therefore I will tread downe the people in my wrath and make them drunken in mine indignation and will bring downe their strength to the earth The conclusion FRom the former sentence hee concludes that Gods wrath is strong enough to confound the wicked without hauing aid from any other lest the power of the enemies might any way daunt the Iewes from conceiuing good hope To make drunken must heere bee taken in a contrary sense to that which it is in some other places which we haue expounded heretofore as in Chap. 29.9 one while we are said to bee drunke when God takes from vs our senses or smites vs with giddinesse or when as at length hee giues vs vp into a reprobate mind But it here signifies no other thing but to fill or to beate them to the full as we commonly say and this similitude is often vsed of the Prophets I vvill bring downe their strength that is to say though they thinke themselues inuincible yet will I bring them downe and confound them The summe is that the Iewes being afflicted ought not to despaire of their saluation as if God hated them neither to wax obstinate vnder his rods as if they were smitten at all aduenture because the rest of the nations who now oppressed them should be punished things should be changed and those that cried victory before the conquests should not escape in the end Now he culles out the Idumeans for a particular instance and example hereof because they dwelt neerest and were better knowne then others who also most molested them Vers 7. I will remember the mercies of the Lord and the praises of the Lord * Or as vpon according vnto all that the Lord hath giuen vs and for the great goodnesse towards the house of Israel which hee hath giuen them according to his tender loue and according to his great mercies ISaiah comforts the people in this so miserable and wofull a case and by his example commands the Iews that in time of their extreme affliction they should call to mind the former mercies of the Lord and should betake them to their praiers that so they might not resemble hypocrites who neuer haue any taste in Gods goodnesse but in time of prosperitie For in aduersitie they are so cast downe that all the promises in the Bible will not be able to comfort them What ought to be our meditation in the day of affliction Now when the Lord chastens vs we ought to remember his former benefits and to breake out into the extolling of them still hoping of better for the time to come for God is alwaies like himselfe and neuer changeth neither his counsell nor will And therefore if vve giue place to his mercy vve shall neuer be cast off This I take to be the context though others take it otherwise namely that the Prophet hauing spoken heeretofore of the peoples captiuitie comforts now himselfe by this assurance of Gods mercy because God was purposed to saue some But they are deceiued in regard they thinke that Isaiah hath hitherunto spoken of the Iewes as if God meant to punish none but them Whereas he on the contrarie testifies that other nations should also be chastised that the Iewes should not perswade themselues that God only hated them For which
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
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
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
delightes in vs as in children and not as in men of a ripe age let vs willingly acknowledge our condition to bee such that so we may gladly accept of these consolations For doubtlesse it is a signe of Gods infinite goodnesse towards vs when he is thus pleased to support our infirmities Vers 13. As one whom his mother comforts so will I comfort you and yee shall bee comforted in Ierusalem 14. And when ye see this your heart shall reioyce and your bones shall florish like an Hearbe and the hand of the Lord shall be knowne among his seruants and his indignation against his enemies IT is wonderfull to see how long the Prophet insists vpon this renouation The first member of this verse is expounded before in vers 12. for it might seeme that he had spoken fully of it before But for as much as hee could not sufficiently expresse the great loue and affection which God beares vs nor content himselfe to haue spoken of it therefore it is that hee redoubles and repeates one and the same thing so often When he saith they shall be comforted in Ierusalem it may be expounded two waies For the meaning may bee that the faithfull shall be glad when they shall see the Church restord or the Church being restored that shee will endeuour to comfort her children The first exposition seemes more copious but we ought to haue an eie to the Prophets meaning and not to that which carries a faire shew only In the first place he makes God the author of this consolation And hath he not good cause yet notwithstanding ads in the second place that it shall be in Ierusalem by whom it was to be administred You see then that this comfort is not offered nor giuen to the prophane contemners who care not what becomes of the Church but to those who out of a true affection of godlines doe manifest themselus to be her children The verbe to see expresseth a sure experience that the faithfull should not doubt of the euent but fully imbracing this prophesie they might patiently endure for a time their mothers barrennesse He illustrates this by a similitude when he saith that their bones shuld receiue new force and vigor euen as dead hearbs waxe greene after winter Now hee speakes of the bones which become withered with sorrow as Salomon saith Prou. 17.22 as on the contrarie Ioy is wont to replenish and reuiue them Thus he notes out a vehement and an incomparable ioy and it seemes he alludes to that sorrow which had almost dried vp the bones of the faithfull in captiuitie in so much that they were become withered and like dead men The Lord therefore comforts them and promiseth that his Church shall flourish and abound in all blessings Afterwards that he might giue them better assurance hee commands them to lift vp their minds vnto God who will then manifest his succour It is added afterward that the hand of the Lord was not alwaies reuealed but remained couered for a time as if he had been vtterly carelesse of his chosen For in appearance it seemed hee had reiected them seeing Daniel and other good men were carried away captiues no lesse then Zedekias When the Sunne should shine againe vpon them then there should bee manifested such a difference betweene the godly and the wicked that his hand which before was as it were hidden should now euidently appeare because hee will no more dissemble the matter nor suffer the wicked any longer to take their full swinge but will openly shew what great care he hath ouer his Church Haue our enemies gotten the start of vs then haue they made their part the stronger so as wee seeme for a time to be forsaken and left destitute of all helpe Vse Yet let vs not faint nor be discouraged for a day vvill come wherein the Lord will reueale himselfe and will set vs free from vnder the tyraâ—nie and violence of the enemies Vers 15. For behold the Lord will come with fire and his charets like a whirlewind that he may recompence anger with wrath and his indignation with a flame of fire THe end of this description is that when the faithfull should see their miseries to serue in stead of a may game to the wicked whereat they would laugh their fill yet they should not therefore turne from the right way nor be discouraged For the Prophet meant not onely to gall the wicked who are wont to be daunted with no threatnings whatsoeuer but scorne all that is told them but he therewithall comforts the faithfull to assure them that they should be in good case being vnder Gods protection as also that they should not ioine in league with the wicked though all things fell out according to their desires Thus then it is to the faithfull especially to whom the Prophet hath respect to the end they should content themselues with Gods grace and protection But it cannot well be affirmed whether he heere comprehends the last iudgement with those temporall iudgements wherewith the wicked begin heere to be punished withall For mine owne part I nothing doubt but this iudgement is comprehended with those punishments which are onely forerunners of eternall death The Lord vvill come This beganne to take effect at that time in which the people being carried into Babylon God shewed his vengeance vpon the domestike enemies of his Church Afterward when the time of their deliuerance was accomplished then hee incountred with an outstretched arme with the prophane nations and neuer ceased to giue them diuers signes of his comming by which he shewed himselfe present to his people and came in fire to iudge his enemies Lastly wee know that he vvill come in flaming fire at the last day to reuenge himselfe vpon all the wicked 2. Thes 1.8 2. Pet. 3.7 But this place must not bee restrained to the last iudgement vnlesse we also comprehend the rest therewithall Notwithstanding hee opposeth these threatnings especially against the hypocrites as wee shall see heereafter which were among the Iewes Now these metaphors are much vsed in the Scriptures for we cannot otherwise comprehend this horrible iudgement of God vnlesse the Prophet should vse these similitudes taken from things in common vse amongst vs. The Prophets labour thereby to touch our sences to the quicke that so being mooued with the true feare of God wee should not enuie the estate of the wicked for whom so horrible and fearefull a vengeance is prepared By this we may see how fond and vnfruitfull the speculations of the Sophisters Fond speculations of Sophisters are who stand to dispute about the qualitie and sharpnesse of this fire seeing the drift of the holy Ghost is vnder these borrowed speeches to set forth the horrible iudgement of God because otherwise wee are not able to imagin nor comprehend the same And this appeares yet better by the word sword which he vseth in the next verse for there is the same reason to be
giuen of it Vers 16. For the Lord will iudge with fire and with his sword all flesh and the slaine of the Lord shall be many HEe addes nothing different from the former A confirmation of the former denunciation but onely confirmes the former sentence and shewes that this iudgement shall be terrible lest any should thinke the matter hee speakes of were of small consequence Thus then he amplifies this horror the more to terrifie the wicked as also to cause the godly to keepe themselues in all puritie and integritie by withdrawing themselues from the societie of the godlesse And that therewithall they should also patiently beare the iniuries and cruell assaults of the enemies vntill God shewed himselfe with his reuenging hand from heaueÌ„ to execute his vengeance Now he thâ—eatens the destruction of all men in such wise that there should be great heapes of dead bodies And this hee added expresly in regard that impietie raigned in euery place and the faithfull were sharplie assailed in respect of the wickeds prosperitie For as our mindes are variable so wee suffer our selues to bee carried away with bad examples and the multitude puts many toies in our heads as if the same were of sufficient force to withstand the hand of God The Prophet corrects this peruerse feare of ours for by how much the more impietie and the great troopes of the wicked beares the sway so much the more will Gods wrath be inflamed to burne the hotter so as the numbers and plots of the wicked shall not hinder the Lord from wrapping them also vp in the same ruine Vers 17. They that sanctifie themselues and purifie themselues in gardens * Or in a fountaine which is in the midst behind one tree in the middest eating swines flesh and such abominations * Or and. euen the mouse shall bee consumed together saith the Lord. The persons noted to whom this vengeance belonged NOw he notes out these enemies as with his finger against whom he said Gods ire should be inflamed For it was hard to discerne whether hee spake of forraine and open enemies or whether hee directed his speech to the contemners of God who notwithstanding were mingled among the godly And therefore he taxeth the false hearted Iewes which had reuolted And I doubt not but in the first place hee gauls the hypocrites and next of all the wicked that is to say those who ouerflowed in their inordinate lusts which is meant by eating of swines flesh The hypocrites sanctified themselues that is they smoothed ouer things vnder the pretext of holinesse by which meanes they beguiled many They purified themselues in gardens That is they polluted themselues with diuers superstitions And yet by such inuentions they thought to make themselues the purer in Gods sight Others without any dissimulatioÌ„ despised God and all godlinesse It is a generall sentence then vnder which he comprehends all idolatries as well such as manifested their wickednes in all mens sight as the others who couered and cloaked the same vnder diuers shadowes When hee addes by a garden vvhich is in the midst some expositors supply a pond or fish poole as if in the midst of the garden there had beene some holy water put to wash in But the other sense agrees also well in regard that as euery one had his god apart so did he also chuse out some one tree among others Vers 18. For I will visit their workes and their imaginations for it shall come to passe that I will gather all nations and tongues and they shall come and see my glory A confirmation of the former sentence HEe confirmes that which hee said in the former verse namely that all the wicked should be punished to the end that howsoeuer the Lord was content to let them alone for a while to worke their wils yet should the faithfull be well assured to behold the day of their vengeance and that this should be as it were a pteseruatiue to let them from being carried away with the streame of the multitude The Lord testifies heere that he so sees and notes their vvorkes that it shall bee manifested by the effects one day that none could flee from the regard of his eies Some take it as if the wicked were able to doe nothing without Gods permission which senteÌ„ce is true in it selfe but yet it sutes not with this place And euery one may see it to be farre fetched and wide from the Prophets â—eaning for he onely confirmes that which he said before to wit that the hypocrites and notorious offendors should bee punished at the last because God kept a register of all their imaginations deliberations and wicked actions So as they should gaine nothing in the end by their shifts as if it were vnpossible to bring them to iudgement Because the time is come We haue heere the confirmation of that which hath been said for hee shewes that the time drawes neere in which hee will call all nations together and adopt them as one people vnto himselfe after he hath reiected the hypocrites and the open vvicked ones The Iewes were proudly conceited of themselues and contemned all nations besides as vile and prophane But the Lord protests heere that hee will adopt them that they may partake of his glory whereof the Iewes had made themselues vnworthy Truly this is an excellent place Doctrine in which we are taught that God is bound to no people in the world but that it rests in his will freely to chuse whom it pleaseth him and to reiect the vnbeleeuers whom in times past hee had called to himselfe Which doctrine Saint Paul discourseth of at large in Rom. 10.19 and 11.25 where hee shewes how wee are grafted as into an emptie stocke after the Iewes by their infidelitie had been reiected Isaiah threatens them now with it as if he should say I would not haue you so simple as to thinke that God can want a people seeing you forsake him and thereby make your selues vnworthy of his grace For there are others in the world besides you and in the meane while he will shew himselfe to be your Iudge and will make you feele at length that he cannot alwaies suffer his patience to be abused And they shall come For being grafted in by faith they shall come together into the Church with the true Iewes who had not forsaken the true adoption For the Iewes being neere vnto God it was needfull that the Gentiles should be made one with them that so the discord being remoued they might be ioined into one body To see the glory of the Lord is nothing else but to inioy the grace which hee had shewed vnto the Iewes For this was one speciall priuiledge the Iewes had namely that they beheld Gods glory and had with them the signes of his presence Now he saith that the nations which were depriued of such benefits should see and behold this glory in regard the Lord was minded to