oppressed called to minde the ancient times in vvhich the Lord manifested his power for the preseruation of his people Whereas some referre this vnto God as if he had wrestled with their obstinacie and had rather gratified the vngratefull thē leaue that worke imperfect which hee had begun this seemes harsh and too far fetched The Prophet rather recites the sighes and complaints of this poore people after by chastisements they had learned how miserable a thing it is not to bee vnder Gods protection By the Shepheard he meanes Moses Neither see I any reason why it should be translated in the plurall number rather then in the singular He also expresseth the means by which he guided the sheepe namely in that hee was indued with singular graces of the holy Spirit for to put his Spirit in the middest of him is as much to say as to manifest the power of his Spirit Others had rather referre it vnto the people Neither contradict I their opinion but in regard that God had chosen and ordained Moses to be the conducter of his people it is he principally of whom it is said that the holy Spirit vvas put vvithin him Now this Spirit was giuen him for the good of the whole people that he might be an excellent Minister of Gods grace and might see them at libertie And so by consequence the power of the Spirit of God appeared in the middest of all the people Vers 12. Hee led them by the right hand of Moses with his owne glorious arme diuiding the waters before them to make himselfe an euerlasting name HEe heere prosecutes that miraculous deliuerance of the people He goes on in describing the peoples deliuerance out of Egypt who vnder the conduct of Moses were brought out of Egypt and also continues to recite the complaints which might happily come into the mindes of the faithfull We see heere two things ioined together to wit the right hand of Moses and the glorious arme of the Lord. Who so vseth mans trauaile that his praise and glory ought at no hand to be lessened or darkened for these things were so done vnder the conduct of Moses that they ought wholly to be attributed to the power of God As at this day when it is said that the Ministers of the Gospell remit sinnes which yet belongs to God onely doth this diminish ought from his authoritie and Maiestie 8. Cor. 3.5 Truly no for they are but instruments who bestow their paines for God to whom all the glory thereof must be attributed Alas what could the sillie hand of man haue done if the arme of the Lord had not fortified it For this cause in the end of the verse hee expresly addeth that God at that time wrought after so admirabe a maner to make himselfe an euerlasting name whereof seeing it is vnlawfull to despoile him so it shall bee no more lawfull to attribute the least part of praise vnto a mortall man Vers 13. Hee led them thorow the deepe as an horse in the wildernesse that they should not stumble 14. As the beast goeth downe into the * valley the Spirit of the Lord gaue them rest so didst thou lead thy people to make thy selfe a glorious name THis is added to amplifie and set forth so great a benefit These verses are added as an amplification of the former He also conioines similitudes thereto to expresse this so great and admirable a power of God namely as the horse in the desert and as the beast in the plaine that is to say hee led his people as nicely as one doth an horse vpon the downes For the word desert signifies not that desert of Param where the people were by the space of fortie yeeres but according to the common phrase of the Hebrew tongue it signifies the pastures where sheepe and heards of beasts walke at their pleasure Which yet better appeares by the verse following where in stead of desert he names the plaine And so one and the same sense flowes from them both namelie that the people walked ouer deepe pits vvithout stumbling as horses doe in the wildernesse In a word his meaning is to teach that the red sea did no more let or hinder the people from passing ouer through the middest of deepe places then if they had walked vpon a plaine and leuelled ground In v. 12 he called his name euerlasting and here he calles it glorious but the sense is one The people then obiect against the Lord that if hee once made himselfe a glorious name then he ought still to haue the same care Otherwise it will come to passe that the remembrance of the benefits which hee in former time bestowed vpon their fathers would vanish quite away Vers 15. Looke downe from heauen and behold from the dwelling place of thine holinesse and of thy glorie Where is thy zeale and thy strength the multitude of thy mercies and of thy compassions They are restrained from me The application of the whole HAuing mentioned the benefits of old in the name of all the people now hee comes to applie the same vnto his purpose and intreates the Lord that hee would looke downe from heauen vpon them Looke dovvne c. By these words hee signifies that the power of God is not diminished though it appeare not at all times alike For there must be an opposition supplied namely that God had then as it were hid himselfe neither shewed he himselfe such a one towards them as hee had done towards their fathers As if they had said Albeit O Lord that we see no tokens of thy presente but that thou hast withdrawne thy selfe from vs as if thou wert shut vp in heauen so as thou seemest vtterly to neglect vs yet vve beseech thee vouchsafe to looke dovvne once againe from heauen and from the dvvelling place of thine holinesse behold our miseries How to distinguish betweene vnbeleeuers and the faithfull See how we ought to separate the vnbeleeuers from the faithfull who acknowledge God to bee both mightie and mercifull yea euen then when they can discerne no signes at all either of his power or bountie And thus they cease not to call vpon him still though he hides himselfe farre away from them For the Lord neuer ceaseth to haue care ouer his people seeing without wearinesse hee orders and gouernes all the parts of the world VVhere is thy zeale By this interrogation it seemes the faithfull after a sort vpbraid the Lord in regard hee is no more touched with his vvonted zeale toward them or that his power is diminished But the Prophet hath another meaning For hee mentions these benefits as I haue said heretofore because he meant therby to confirme the harts of the faithfull in good hope thereby also teaching them that God is alwaies one and the same and neuer puts of the bowels of compassion towards his Saints And this will be euident enough by the which followes He takes the multitude of bowels
A COMMENTARY VPON THE PROPHECIE OF ISAIAH By Mr. IOHN CALVIN WHEREVNTO ARE ADDED FOVRE TABLES The first touching places of Scripture alleaged The second of the principall matters handled The third of Authors and diuers names mentioned Th◠fourth of certaine texts cited out of Isaiah in the new Testament which by the Author in the Commentarie are compared and reconciled TRANSLATED OVT OF FRENCH INTO ENGLISH BY C. C. Behold the Lamb of God that taketh away the sinne of the world Iohn 1.29 To him also giue all the Prophets witnesse that through his name all that beleeue in him shall receiue remission of sinnes Act. 10.43 Lord who will beleeue our report And to whom is the arme of the Lord reuealed Isai 53.1 Iohn 12.37.38 AT LONDON Imprinted by FELIX KYNGSTON and are to b◠〈◊〉 by William Cotton dwelling in Pater noster Row at the signe of the golden Lion 1609. TO THE HIGH AND MIGHTIE PRINCE HENRIE PRINCE OF GREAT BRITTAINE SONNE AND HEIRE APPARANT TO our Soueraigne Lord IAMES King of Great Brittaine c. AND TO THE MOST NOBLE AND VERTVOVS PRINCESSE THE LADY ELIZABETHS GRACE his Highnesse most deare Sister all honour and happinesse with eternall glorie through Christ IESVS MOst gracious and renowned Princes hauing translated out of French into our English tongue the booke of the prophecie of Jsaiah interpreted and expounded by Master John Caluin of reuerend memorie I humblie craue that it may be published vnder your most Princely names and protection The reason of this my humble petition is that the honor of so noble a worke may not be imbased by the meanes of my endeuours This Prophet by birth was the sonne of Amos esteemed by many to haue been brother to Azarias King of Iudah and Father in law to King Manasses which being so this Prophet was by birth of the blood Royal and descended of the house of Dauid which for the promise of Christ to come of him was the most noble house of all the Kings of the earth Being so borne his education could not be but Princely and his bringing vp in all good learning wisdome vertue and honor His spirituall graces not attained vnto by ordinarie meanes but inspired into him immediatly by the Spirit of God were excellent This appeareth particularly in the sixth Chapter of this Prophecie declaring that an Angell of God with a burning coale taken from the Lords Altar and laide to the mouth of the Prophet refined his lips and his tongue that they became pure and precious as the finest Gold The same is manifest in all the booke of his Prophecie wherein both the light and the heate of that heauenly fire appeareth For he not onely declared the will of God sincerely according to the lawe and testimonie deliuered to Moses but also foreshewed the future euents of the Kingdome of Judah and of all the flourishing states and Kingdomes of his time He Prophecieth also of the birth of Iesus Christ as if hee had been taught by the Angell Gabriel who brought the annunciation and message of it to the blessed Virgin his mother Of his passion and death he spake as if with the Apostle John he had stoode by when he was crucified His resurrection he described as if with all the Apostles he had stoode vpon Mount Oliuet where the Lord tooke the cloude of glorie as his heauenly Chariot to ascend and goe vp to his Father His zeale and indignation against sinne is euident euery where in his sharpe reproofes of the offences of all estates Finally the booke of his Prophecie beareth written in the head of it the names of foure Kings in whose time he prophecied and before whom as a vessell of golde he bare the name of God with great honour All which things being royall it seemed to me most conuenient that his booke should still beare in the front of it the names of Princes And as hee foreshewed that Kings should bee Fosterfathers and Queenes Nurces of the Church of Christ so my desire was that his booke might be published vnder the names and protection of Christian Princes Moreouer I was led hereunto by the example of this Interpreter whose exposition vpon Jsaias prophesie I translate namelie of M. John Caluin a man in his time of excellent pietie and learning and one of the great lights whereby it hath pleased God both to chase away the errors of poperie as the darknes of the shadow of death and to cause his maruellous and comfortable light of the Gospell to shine vnto this present age For hee dedicated his first exposition of this booke to the young Prince King Edward the sixth of famous memorie for the princelie graces for the zealous loue of true religion and of al heroical vertues wherewith in his young yeeres he raised an admirable expectation of future glorie if his precious life had long continued He was also most worthily renowned with highest glorie for that gracious reformation in religiō which was established by his regal authority and which our English Church at this day with great comfort doth enioy vnder the happie gouernment of our Soueraigne Lord the King your most noble and renowned Father Furthermore the same Author setting out againe this Commentarie amplified and enlarged he dedicated this second edition to our late most gracious Queene Elizabeth worthie of eternall memorie in this Kingdome for the reestablishing after a few yeeres alteration of the zealous reformation of her most vertuous brother Which example hath led mee in most humble manner to seeke for the same worke the high patronage and protection of such Princes like those to whom hee presented this his seruice To whom I know none so like as your selues both in regard of your high estate and also in like most noble descent from the vnited houses of Yorke and Lancaster Besides which resemblance your Highnesse also is of like yeeres to the yong Prince King Edward and in the eies of all the kingdome of like hope of excellent vertue and zealous proceedings in the aduancement of Christian religion In like manner your Grace resembleth the most gracious late Queene Elizabeth both in her royall name and also in the constant expectation of all men to expresse in time all the princely vertues and graces that shined in that most renowned Princesse from this Westerne part of the world to the furthest East and to the rising of the Sunne In which respects esteeming such a dedication most like that which my author made of his owne worke I haue most humblie craued that this my translation of it might bee vouchsafed the honour to haue your Princelie names written in the beginning of it For notwithstanding the great difference that is betweene a reuerend learned writer and expounder of the holie Scriptures and the translator of such an exposition yet this meane seruice hath also his good vse in the Church of God and is of long and tedious labour to such as take paines therein which being gratiouslie
may render it in another sense Let vs beare thy name For when the woman comes into the family of the husband shee takes his name and loseth her own 1. Cor. 11.3 in as much as the husband is her head and therefore her vaile is a signe of her subiection As Abimelech said to Sara Abraham thy husband shall be the couering of thine head Genes 20.16 But if the woman marrie not she remaineth couered vnder the name of her family Now it sufficiently appeares by the 48. chapter of Genesis that this is the true sense of this manner of speech where Iacob blessing his nephewes saith Let my name and the name of my fathers Abraham and Isaac bee called vpon them that is to say Let them be of our stocke partakers of the couenant neuer shut out thereof as it came to passe in Esau and Ismael Gen. 25.23 21.10 Cato and Martia The prophane authors also speake after this manner Martia desiring to returne againe to Cato as it is in the second booke of Lucanus saith Giue me only the bare title of mariage let it bee lawfull to write vpon my Tombe Martia wife of Cato Now they say Take away our reproch because it seemes that they beare some reproch when they find no husbands not onely in that it seemeth they are despised as vnworthy but because it was a singular blessing of God among the ancient people to haue posteritie and therefore the Prophet saith they shall not onely haue neede with care to bethinke them how to auoid this reproch but shall vse all possible perswasions to attaine thereunto Lastly he signifies that the destruction shall bee such that almost all husbands shall die Vers 2. And in that day shall the bud of the Lord be beautifull and glorious and the fruit of the earth shall bee * Or in excellencie and renowme excellent and pleasant for them that are escaped of Israel THis consolation is added in very good season in regard that the faithfull might haue bene vtterly discomforted with the newes of such an horrible waste and might doubt in themselues how the couenant of God could stand fast in this so great a ruine of the people For there is great differēce betweene these two things that the people shall be as the sand of the sea for multitude and yet notwithstanding that they shall be so rooted out by an horrible ruine that there shall be no dignitie nor glorie at all remaining in those that shall escape no not so much as a glimpse of any name Isaiah therefore according to his custome as also the rest of the Prophets preuents the mischiefe in due time and moderates the terror by adding this consolation to the end that the faithfull should assure themselues that notwithstanding all these things the Church shall be saued and that by this meanes they should fortifie their hearts in good hope Euen as then in the second Chapter he disputed touching the restoring of mount Zion so now also he promiseth that a new Church shall spring vp euen as a bud or sprig shooteth vp in the field which was vndressed before They do commonly expound this place of Christ and so much the rather is this opinion receiued as it seemeth to haue some colour by the sentence of Zachary Zach. 6.12 Behold a man whose name is Branch Which is also further confirmed in that our Prophet speakes not barely of this branch but with addition of honorable as if it had been the meaning of the Prophet to speake of the Diuinitie of Christ And after when the Prophet addes the fruit of the earth they referre that to his humane nature But when we shall consider all things aduisedly I doubt not but he taketh the bud of the Lord and the fruit of the earth for an abundance of most ample and vnwonted grace which abundance shall recreate the affamished for he speakes euen as if the earth after a waste should be so barren and dry that it should neuer promise any bud to come out of it thereby to cause the grace of God to be the more longed for in so sudden a fruitfulnes as if seared and barren fields should bring forth grasse beyond all hope This maner of speech also is much vsed in the scriptures to wit that the gifts of God shall bud out of the earth as the Psalmist saith Truth shall bud out of the earth and righteousnes shall looke downe from heauen Psal 85.12 Also hereafter in the 45. Chap. The earth shall open and saluation shal fructifie It appeares by the course of the text that this is the true meaning of the place for Isaiah addes in the words following that the deliuerance of Israel to wit this handfull yet remaining which the Lord will saue from this destruction shall be the glorie and beautie of this bud Also the word Pheliath which they commonly turne Deliuerance is collectiue in this place as in many others But yet there may be a double exposition either that those which shall be deliuered shal be a fruit of glorie and a bud of honour or that the graces of God shall bud amongst them The first exposition likes me best because it seemes the Prophet addes the explication in the verse following when he sayth That those which shall remayne shall be called holy Questionlesse the Prophets meaning is to say that the glorie of God shall appeare clearely when a new Church shall be borne as if hee should create a people of nothing Those who draw and restraine this place vnto the person of Christ make themselues a scorne to the Iewes as if for want of testimonies of scripture they should pull in places by the eares to serue their turne For there are other places of scripture by which wee may more clearely prooue that Christ is true God and man so as it is no neede to coyne proofes thereof from hence But yet I confesse that the kingdome of Christ is heere spoken of vpon which the restauration of the Church is grounded Neuerthelesse let vs obserue that this consolation is not sent to all indifferently but onely to the remnant which should be drawne out of death as it were by wonderfull meanes Againe lest the consolation might seeme to bring but cold comfort if it had ben only sayd that a small number should be deliuered he speakes of an exceeding glorie and excellent brightnes to the end the faithfull might assure themselues that they should receiue no hurt by this their deminishing because the Church of God takes not her dignitie frō the multitude but from puritie which is when God shall gloriously and excellently beautifie his faithfull ones with the gifts of his Spirit Whence we ought to gather a most profitable doctrine namely that howsoeuer the faithfull be small in number and that they be like brands taken out of the fire yet notwithstanding that God will be glorified in the midst of them and will no lesse shew a proofe
CHAPTER Vers 1. Now will I sing * Or for to my beloued a song of my beloued to his vineyard My beloued had a vineyard in a * Heb. Sonne of the oyle or of the fat very fruitfull hill THe argument of this Chapter differs from the former For the Prophets purpose is to set forth the estate of the children of Israel as it then was to the ende euerie one might take knowledge of his faults and that by this meanes shame and displeasure in themselues for their sinnes might prouoke them to come to true and earnest repentance as also that hereby they might behold their miserable condition as in a glasse For otherwise they would haue flattered theÌ„â—elues too much in their vices and would not haue borne any admonitions at all It was needfull therefore that their brutishnes should bee painted out before them as in liuely colours But to the end he might procure himselfe the greater authoritie he vseth this preface for they were wont to write excellent and memorable things in verse to the end euery one might haue it in their mouth that so there might remaine a perpetuall remembrance of them Exod. 15. According as wee see that song which Moses wrote Deut. 32. and many others after him who did the like that as well in publike as in priuate one might heare all things sounded forth by such voices For the doctrine is thereby more highly aduanced then if it should be taught onely For this cause Isaiah composed this song that so the people might take a more cleare view of their filthines Neither is it to be doubted but these things were handled excellentlie both for art and voice as the custome is wee know to compose verse with the most exquisite skill that may be To my beloued It is certaine that he meaneth God as if he should say I will make a song on Gods behalfe by which hee complaines of the ingratitude of the people because there was much more vehemencie in it to bring God in speaking But some may aske wherefore Isaiah calles him his beloued Some doe answer it was because hee was of the kindred of Christ And the trueth is indeede that hee descended from Dauid but this seemes to bee constrained It shall be more plaine and agreeable if according to the sentence of S. Iohn we say Iohn 3.29 that the Church is committed to the friend of the bridegrome and that we put the Prophets in this number For no doubt but this title is fitting for them seeing the charge of the auncient people was committed vnto them to the ende they might be maintained vnder their head It is no meruaile then if they were iealous and displeased when the people turned away their hearts from him Isaiah then puts himselfe in the person of the bridegrome and as one grieued and perplexed in regard of the Church committed to his charge hee complaines that she hath broken the couenant of wedlocke 1. Cor. 11.2 and withall laments and bewailes her disloyaltie and ingratitude And hereby wee may see that it was not S. Paul alone who was iealous ouer the spouse of God but also all the Prophets and Teachers as much as in them lay had the like care to wit so many as were faithfull to the Lord. And this title of Spouse ought to touch all the seruants of God to the heart and to quicken vp their spirits For what doth a man hold more deare vnto him then his wife Surely euery honest man will prefer her before all treasures and will more readily hazard his goods to other mens custodie then his wife And therefore he must needes bee esteemed very faithfull to whose keeping a man will commit his best beloued Now the Lord commits this trust to the Pastors and Ministers and puts his Church which is as his deare wife into their hands What wickednes were it then to betray her by our sloth and negligence Whâ—soeuer is not inflamed with the care of her preseruation he cannot couer himselfe vnder any pretence whatsoeuer Whereas in the second place he addes the word Dodi which he vsed before although he chaÌ„geth the first syllable yet notwithstanding it is of the same signification with the first Be it then that some turne it Vncle others Cosine I am rather of their opinion who take it by way of allusion For we must giue more liberty to Poets then to other writers He hath then thus garnished these words and come ouer them as you would say to the end that by the rhythme and tuning of the verse he might helpe their memorie and quicken their vnderstandings My beloued had a vine The similitude of the vine is much vsed in the Prophets and there is no comparison more fitting his purpose then this For he shewes by it two waies how much the Lord esteemes his Church There is no possesion that a man holds more deare to him then his vine neither is there any thing that requires more daily and continuall labour and di igence The Lord then not onely teacheth that we are as a pretious heritage vnto him but would also haue vs take knowledge of the continuall care and thought he takes for vs. In the beginning of the song the Prophet remembers the benefits which the Lord had bestowed vpon his people the Iewes then he shewes how great the ingratitude of this people was thirdly the punishment and correction which will follow lastly he makes a catalogue of their sinnes because men will not acknowledge their offences but by maine force In a very fruitfull In the entrance hee shewes that God had seated this people in a happie dwelling place as if a man should plant a vine in a pleasant and fruitfull hill For by the word which he vseth I vnderstand an high place which is exalted aboue the plaine we commonly call it a hill Whereas some referre it to Ierusalem as if he should describe the situation thereof I thinke it to be farre fetched and constrained It seemes to me rather that the Prophet pursues his allegorie And because God had vouchsafed to take this people into his care and safegard he compares this grace to the planting of a vine For vines are more easily planted in hils and high places then in vallies And as one saith The vine loues the high hils the West and the side of a wood He alluded then to the common custome of planting vines Afterwards hee followes the similitude saying that the seate of this place was not common as others were For in calling it The sonne of the oyle or of the fat in his language he meanes a fat and fruitfull place I approoue not of their exposition who restraine it to the fruitfulnes of Iudeah For the Prophet meant to describe the happie and blessed estate of the people by this similitude Vers 2. And he hedged it and gathered out the stones of it and he planted it with the best plants and he built a tower in
the midst therof and made a winepresse therein then hee looked that it should bring forth grapes but it brought forth wild grapes HE shewes the continuall care and diligence of the Lord in dressing his vine as if he should say He omitted nothing of that which is required to be in a good husbandman who aboue all things watcheth vpon his charge Notwithstanding wee are not here curiously to examine the text word by word as many doe saying That the Church was inuironed with hedges to wit with the protection of the holy Ghost to the end it might be secured against al the assaults of the diuel that the presse signifies the doctrine and that the stones signifie all troublesome errors The Prophets meaning as I haue shewed was more plaine and simple to wit that God diligently performed the office of an husbandman sparing nether paines nor cost But in the meane while the Iewes had great cause to consider in themselues with how many great and diuers sorts of benefits the Lord had enriched them When the Church at this day is set forth vnto vs vnder the similitude of a vine wee ought to referre these figuratiue speeches to the benefits of God by which he assures vs of his loue towards vs and also of the care he hath for our saluation It seemes that in the word of planting order should not bee obserued for a man should rather plant first and then close it with an hedge afterward But thus I vnderstand it that he no sooner planted his vine but he forthwith prouided all things belonging vnto it And therefore he iustly accuseth them of ingratitude and disloyaltie that they brought not forth fruite worthie the cost and paines bestowed vpon them And we are greatly to feare lest the Lord take not vp the like complaint against vs. For by how much the more the Lord shall haue enriched vs with greater benefits then they so much the more abominable shall our vnthankfulnes be if we abuse them The Lord neuer beautifies and adornes his Church in vaine or that she should onely make outward vnprofitable shews but to the end she might bring forth grapes that is to say good fruits But if we disappoint the Lord of his expectation the punishment which the Prophet here foretelles will certainely follow Wherefore the remembrance of his benefits ought to mooue and pricke vs forward with all diligence to yeeld him thanks Moreouer there is here a close opposition in the word vine thus greatly husbanded because that by so much the more we are bound to make pretious account of God his benefits as they are more rare and excellent as being pledges of his particular loue towards vs. That hee causeth the sunne to shine as well vpon the wicked as the good and bestowes all things necessarie vpon them for to feede and cloth them these are common gifts But how much more ought wee to prise and esteeme this couenant of grace which hee hath contracted with vs by meanes whereof he illuminates vs by the light of his Gospell which grace he only bestowes vpon his beloued We are therfore aboue all things to waigh consider of this care and diligence which the Lord bestowes in working daily vpon our minds and in framing vs to his owne Image Now he looked He heere complaines that the people who had beene indued with so great excellencie of gifts were wickedly and vnthankfully become degenerate and accuseth them for contempt of the louing kindnesse of God For he saith that in stead of good grapes this Vine brought foorth sowre and wild grapes Now we must not imagin that God before whose eyes all things are naked can be deceiued of his hope as a mortall man may be for in the song of Moses he publisheth with a loud voyce what the peruersitie of this people would be and that it was apparant to him euen from the beginning My beloued saith he will kick with the heele against me after she shall become fat and lustie Deut. 32.15 There is then no more vncertentie of hope in God then of repentance neither doth Isaiah subtillie dispute heere what God waited for in himselfe but how the people ought to behaue themselues least they receiue so great fauours in vayne And thus God commaunds that his Gospell should be published for the obedience of faith not that he lookes that all should yeeld their obedience thereunto but because the vnbeleeuers might be left without excuse by the onely hearing of it To conclude there is nothing which should more prouoke vs to liue holily and according to God then when the Holy Ghost compares the obedience which we yeeld vnto God to sweet and pleasant fruit Vers 3. Now therefore O inhabitants of Ierusalem and men of Iudah iudge I pray you betweene me and my Vineyard 4. What could I haue done any more to my Vineyard that I haue not done vnto it Why haue I looked that it should bring foorth grapes and it brought forth wild grapes NOw he appoints euen those to be Iudges of his cause with whom he pleades as men are wont to do in things so plaine and apparant that the aduerse partie can haue no euasion It is a signe then that God hath gotten the better end of the staffe whē he permits those who are guilty to shew whether the matter be so or no. Now he first demaunds What could be more desired of a husbandman or good housholder then that which hee did to his Vine From thence hee concludes that they are vtterly without excuse in that he should be so wickedly defrauded of the frutes of his labours although it seemes in the second member that he complaines in himselfe that he waited for any pleasing or desireable frute of so wicked a people As it will often come to passe that we shal complaine by our selues when the euent of a thing doth not answere our hope and we are sory to haue bestowed our labour and cost vpon so vnthankfull persons whose peruersitie should rather haue kept back such benefits from them And we wil confesse that we were indeed iustly deceiued because we were too easie and light of beliefe Yet notwithstanding this sence wil be more plaine to wit seeing I haue fully discharged my dutie and haue done aboue all that could haue beene expected in husbanding my Vine whence comes it that it yeelds me so euill recompence and that in stead of the fruit which I looked for it only brings forth bitter fruit If any shall obiect now that the remedie was in God his hand if he had but only bowed the heart of the people This is but a friuolous cauill to excuse them for their consciences pricked them in such wise that they could not escape by laying the fault vpon an other For although God doe not pearce with efficacie into the hearts of men by his holy spirit to make them teachable yet shall it be in vaine for any notwithstanding to mutter that this was wanting
said vnto vs for as this people was planted so also haue we ben We ought also to call to mind that which S. Paul saith Rom. 11.24 that we were but wild Oliues and they were the true and naturall Oliue We then which were strangers are grafted into the true Oliue and are purged and adorned with a continuall care of the Lord. But what fruits bring we forth truly not onely vnprofitable but also bitter And therefore we are guiltie of greater ingratitude in regard that we are inriched and abound in benefits much more excellent And iustly is this complaint commenced against vs seeing that violence and wrongs doe reigne euery where But because the general doctrine did not sufficiently prick their hearts he describes two kinds particularly to the end hee might shew them as with the finger how far off this people were from the fruite that a good vine should bring forth Vers 8. Woe be vnto them that ioyne house to house and lay field to field till there be no place that ye may be placed by your selues in the midst of the earth NOw he reprooues their insatiable auarice and couetousnes from whence frauds iniuries and violences do commonly arise For it is not a thing vnlawfull in it selfe to ioyne one field to another nor one house to another but he aimes at the heart which by no meanes whatsoeuer can bee satisfied when it is once set on fire with desire of hauing Hee describes the affection of those then which thinke they haue neuer enough neither are content how rich soeuer they be We may see that the couetous are possessed with such a greedy lusting that they desire to haue all to theÌ„selues alone think that that which others haue is their want or is taken froÌ„ them Chrysostom And therefore Chrysostome hath an elegant speech to this purpose That the couetous would gladly take away the sunne from the poore if it were in their power For they grutch their brethren the very elements which yet are common and would gladly swal ow them vp not to enioy them but because their lust depriues them of vnderstanding in this behalfe In the meane while they consider not that themselues are not able to doe any thing without the helpe of others that a man being alone by himselfe is vnprofitable they onely carke and care how to gather much together and therefore they deuoure all by their couetousnesse He chargeth the couetous and proud with such a furie that they would haue all others cut off from the face of the earth to the end themselues alone might haue it in possession and therefore there is neither end nor measure in their lust What folly and madnes is it to driue those from of the earth whom God hath placed therein with vs and to whom he giues a dwelling place common with vs The couetous dâ—siâ—e to dwell alone But a worse thing could not befall them then to haue their wish Questionlesse a worse thing could not befall them then to haue their wish Neither could they alone till the ground reape and performe other necessarie duties of this life nor yet could they administer things necessarie to themselues Also God hath so vnited men together that one hath neede of the helpe and industrie of another and there is no man vnlesse he be out of his wits who will reiect his brethren as though they were hurtfull or vnprofitable The proud also cannot inioy their glorie if they should be left alone How blind are they then who would chase and driue men away to reigne by themselues Now as touching the length and greatnes of houses the like is to be said of them as was heretofore said of fields because the ambition of those is also reprooued who desire to dwell in goodly palaces and spatious houses It is not vnlawfull for him who hath a great family to haue also a large house but when men puffed vp with pride will adde to their houses without cause onely to be at more libertie and that one alone takes vp the dwelling places which would suffice a great many then it is meerely ambition and vaine glorie which ought worthily to be reprooued For it is all one as if hauing contemned others they onely should bee lodged and that their poore brethren were worthie of no more but the couering of the firmament or that they ought to goe seeke out some other habitation Vers 9. This is in mine eares saith the Lord of hostes * Or if there be not many c. surely many houses shall be desolate euen great and faire without inhabitant SOmething must be heere supplied for his meaning is that the Lord is set downe as the Iudge hauing the knowledge of all these things When the couetous rappe and scrape their riches together they are blinded by their lust and thinke not that they must one day be called to an account True it is that men are neuer so besotted but they attribute some kinde of iudgement to God but they flatter themselues in such wise as that they thinke surely God regardeth not So they acknowledge a iudgement of God in generall but when it comes to the perticular there they lay the raines in the neck and suppose they should not be kept so short Also in this particle if there be not wee see a forme and maner of oath often vsed in the scripture For to the end he might the more astonish them hee speakes doubtfully as it were by sentence broken off in the mid way He might haue expressed this threatning by a full sentence but being imperfect it holds the hearer more in suspence and so it brings the greater feare with it Moreouer by this maner of oath halfe pronounced as we say the Lord would teach vs to accustome our selues to modestie to the end we take not libertie in vsing execrations What is it then that he threatneth That many houses shall be desolate This is a iust punishment whereby the Lord corrects the couetousnes and ambition of men which would not be brought to consider their end that they might haue contented themselues with a little As he who derided the insatiable couetousnes of Alexander Alexander who because he vnderstood by the philosophie of Anacharsis Anacharsis that there were many worlds sighed in himselfe Vnus pelleâ— Iuneni non sufficit orbis c. because with so much labour he had not yet conquered the gouernment of one A world saith he will not suffice Alexander he is as discontented as if he were pinnd vp in a very narrow roome or as if hee were bounded within some certaine Iland and yet when his time comes to be buried he must content himselfe with a coffin For it is death only which teacheth and constreineth vs to confesse how vaine a thing the bodie of man is We see euery day examples therof and yet who is instructed by it for the Lord sheweth vs in a glasse how ridiculous
together all the testimonies wherein the Prophets promise the afflicted that they shall be restored in the person of Dauid Ier. 30.9 Ezech 34.23 24. 37.24 Hosea 3.5 or of his Sonne For they sometimes say that Dauid should be King who yet notwithstanding was dead long time before So Isaiah in this place shewes that hee propounds nothing of his owne head but onely refresheth their memories with the consideration of that which God had in times past promised touching the eternitie of this Kingdome By the way then hee touched that which Amos had handled more fully to wit that the throne of Christ which had been ouerthrowne for a time should be set vp againe Amos 9.11 Isaiah also describes the estate of this kingdome but it is vnder a similitude taken from earthly kingdomes For he saith that Christ shall be a King who shall order and establish his kingdome by iudgement and by iustice These indeede are the two meanes whereby worldly gouernments doe flourish and stand stedfast which on the contrary doe by and by fall to ruine when they are gouerned by violence and tyranny Iustice the fortresse of Kingdomes Therefore in regard that iustice is an excellent defence and fortresse of kingdomes and gouernments and that the felicitie of the whole people depends thereupon the Prophet by this particular teacheth that the Kingdome of Christ shall bee an example and paterne of an excellent gouernement But this iudgement and iustice whereof hee heere speakes Christs Kingdome spirituall appertaines not to outward policie because wee must hold the proportion which is between the kingdome of Christ and the conditions of it Now it being spirtuall it is established by the power of the holy Ghost Lastly all this ought to be referred to the inward man to wit when we are regenerate of God to be made truely righteous The outward iustice indeede followes forthwith but it is necessary that this renouation of the spirit and heart doe goe before We are none of Christs vnlesse we be giuen to vprightnesse We are none of Christs then vnlesse wee bee giuen to vprightnesse and equitie bearing that righteousnesse in our hearts which he hath engrauen and fixed there by his holy Spirit Where it is added from hence forth it seemes it should rather be referred to the perpetuity of iustice and doctrine then to the eternitie of the Kingdome to the end wee should not tâ—â—nke his lawes resemble those of Kings and Princes which continue in comparison but three daies or a very smal time and are sometimes renued that a little while after they should come to nothing but that wee might know how the vertue and power thereof endures for euer For they are established as Zachariah saith in his song that wee might serue God in holinesse and righteousnesse before him all the daies of our life Luke 1 75. Rom. 6.9 For as Christs Kingdome is perpetuall because himselfe dieth not so also iustice and iudgement endures for euer and cannot be changed by any time The zeale of the Lord. By zeale I vnderstand a burning affection and care which God will manifest in the conseruation of his Church by remouing all difficulties and impediments which otherwise might hinder the deliuerance of it For euen as when wee enterprise some difficult and hard matter our affection vehemencie and ardent desire surmounts all the hinderances which lie in our way to breake off or let our indeuours so Isaiah shewes that God will be inflamed with a rare and singular desire to saue his Church that if the faithfull in their vnderstandings cannot comprehend the promise which hee erewhile made them yet they should not cease therefore to be of good comfort because the way and course which God holds is wonderfull and incomprehensible Lastly hee signifies that the Lord will not come with a light and slowe arme to deliuer his Church for hee will alwaies be inflamed with an inestimable loue which hee beares to his faithfull ones and with the care of their saluation Vers 8. The Lord hath sent a word into Iacob and * Or is fallen it hath lighted vpon Israel HEere followes a new prophecie And as I thinke this Sermon is diuided from the former because the Prophet speakes now of the future estate of the Kingdome of Israel which was then aduersarie to the Iewes Now wee know that the Iewes were terrified with the forces and power of this Kingdome and not without cause especially when the Israelites made a league with the Syrians because the Iewes were too weake to resist their power Wherefore for the comfort of the faithfull hee shewes what the estate of the Kingdome of Israel shall be He takes Iacob and Israel for one and the same but this variety hath his elegancie when hee shewes that the wicked shall gaine nothing by their deuices in seeking to winde themselues out of Gods iudgements and to blot out the remembrance thereof He alludes to the speech of those who thinke to escape by scoffes and taunts turning whatsoeuer the Prophets doe threaten vnto sport and matter of merriment as if some wise man would striue to beate backe a tempest by blowing against it with his mouth It is a yeelding of the thing vnto them then by way of derision as if hee should say You are of opinion that God will bring euery thing to passe which hee hath threatned vpon others but all the menaces which he pronounceth against Iacob shall also fall vpon Israel The verbe To send is taken To appoint or ordaine The particle Beth signifies into Iacob himselfe For the word of God must abide and rest there because it cannot be that the same should vanish away without his fruit So then he teacheth that in this place which he will repeate heereafter in other tearmes My word shall not returne to me in vaine Chap. 55.11 because looke what hee hath once decreed is neuer published but it fructifieth For by the word to fall he shewes the certaine effect and euent of the thing as if he should say I imagine not neither doe I foreshew these things out of mine own braine but it is God which hath spoken who can neither change nor be deceiued Vers 9. And all the people shall know euen Ephraim and the inhabitants of Samaria that say in the pride and presumption of their heart BY the word people I vnderstand not the Iewes but rather the Israelites as also that herewithall the Prophet looseth this knot by naming Ephraim expresly He addes Samaria thereunto which was the capitall citie of this people or of the ten Tribes because the strong and best furnished Cities which think theÌ„selues out of all danger are for the most part much more proud then others For they thinke by agreeing with the enemie to bee alwaies able to escape out of danger although all the rest of the Country villages be destroyed And therfore Isaiah threatens that it also shall bee enwrapped in the very same
he will make himselfe felt of vs when he dwelles with vs that is to say wee shall not onely reuerence his Maiestie wherewith wee are by and by ouerwhelmed but that we shall be also fully assured that hee hath a fatherly care ouer vs albeit wee be separate from the rest of the whole world For he calles him the holy one by the effect because by gathering vs vnder his wings and sauing vs by his grace he sanctifies vs as a thing consecrated for his owne vse And therefore if God be with vs the feeling of his gratious presence will fill our hearts with ioy vnspeakeable By reioycing and singing he signifies that when God displayeth his power in the midst of vs wee haue occasion to reioyce greatly Also speaking directly to the inhabitants of Zion he shewes that all are not capable of so great a benefit and hee therewithall closely exhorts vs to perseuere in the vnitie of faith that being knit vnto the Church we may reioyce with this happie and blessed ioy From the first Chapter hitherto the Prophet hath denounced iudgement against the two Kingdomes of Iudah and Israel from the beginning of the Chapter following to the 24. the Prophet foretelles what horrible calamities should befall the enemies of the Church And thus God iudgeth his owne house first as Peter speakes 1. Pet. 4.17 THE XIII CHAPTER Vers 1. The burden of Babel which Isaiah the sonne of Amoz did see Seuen reasons shewing the cause why God caused the ruine of the Churches enemies to be foretold FRom this Chapter vnto the 24. the Prophet foretelles the grieuous and horrible calamities which should befall the Nations and Countries then knowne to the Iewes either because they were neighbours vnto them or else in regard that they had traffique or leagues with them And this he doth vpon good reasons for when diuers changes happened some thought that God did sport himselfe as it were and tooke pleasure to bring base things to confusion others thought that all things were guided by a blind violence of fortune of which profane histories giue sufficient testimonie and verie few there were who could be resolued that these casuall mishappes were ordained and gouerned by the counsell of God For no one thing is so hardly beaten into mens heads as this namely that the world is gouerned by the prouidence of God Many indeed wil confesse this with their mouth but the number of them is verie small which haue it truely engrauen in their hearts We neede but one little puffe of wind to trouble vs and behold we are vndone then fall wee to searching the causes of it as if this depended vpon the will of men What will we doe then when all the world is in an vproare and that all things are so changed in diuers places that it seemes they must needes shiuer into peeces Well we see then it is very profitable that Isaiah and the rest of the Prophets should speake of such calamities to the end that all might vnderstand that they come not to passe but by the secret and wonderfull counsell of God For if they had prefixed no prophecie touching this matter things being thus suddenly confused it might easilie haue troubled and appalled the hearts of the faithfull But when they knew long time before that this should come to passe they had therein a mirour wherein to behold Gods prouidence touching the things that happened After that Babylon was taken vse and experience taught them that those things which they had learned in times part from the mouth of the Prophets had not been foretold at random nor in vaine Notwithstanding there was an other cause why the Lord commanded that the ruine of Babylon and other places with it was foretold not that the Babylonians had any profit at all by these prophecies neither yet the other Nations as though these writings came to them Another cause then was this God meant by this consolation to asswage the sorow of the faithfull lest they shold grow out of hert as if their estate had bin worse then that of the heathen if they should haue seene them escape the hand of God altogether without punishment For if so be the monarchie of Babylon should haue continued safe the Iewes would not only haue thought they had serued the Lord in vaine and that the couenant which he had contracted with Abraham had been to no purpose seeing strangers and wicked men were better dealt withall then the elect people of God but they might also haue entred into a worse suspition to wit that God had fauored these cursed theeues who trod all iustice and equitie vnder their feet by their robberies and seditions truely they might by and by haue thought either the God had had no care of his people or else that he wanted power to succor them in their need or that all things were turned vpside downe by the confused mouing of fortune To the end then they should not be too much appalled nor become vtterlie desperate the Prophet preuents this by the consolation of this prophesie shewing therein that Babylon also shall be punished Moreouer this comparison did admonish them how grieuous the chastisement should be which they of set purpose had pulled down vpon their owne heads for if God threaten the vnbeleeuers and prophane nations so sharplie who yet haue erred in darknes how much more seuere ought his anger to be against his people who had wittinglie he rebelled against him Luk. 12.47 Iust it is that the seruant which knew his masters will and did it not should be beaten with more heauie stripes When God then denounceth such rough punishments against poore blind wretches he therein did set a looking-glasse before the Iewes who had been trained vp in the law what chastisement they had deserued And yet the chiefe marke that Isaiah aimes at in these prophesies is to shew the Iewes how deare and pretious their saluation was in Gods eyes when they saw that he tooke their cause into his owne hand and executed vengeance vpon the wrongs which had been done them Now in the beginning the Prophet spake of the destruction and wasting of the kingdomes of Iuda and Israel as we haue seene which was to come When God corrects he alwais begins with his owne because iudgement must first begin at the house of God 1. Pet. 4.17 for the Lord hath a speciall care of his owne and chiefly regards them Wherefore euen as often as we reade these prophesies let vs learne to applie them to our vse True it is that the Lord doth not by piecemeale foretell all things which come to passe at this day in kingdomes and amongst nations and yet notwithstanding hath he not resigned vp the administration of the world which himselfe keepeth in his owne hand to another When we then see the ruin of cities the calamities which befall nations and the change of kingdomes let the things aforesaid come vnto our minds to the end
wrath of God is to be feared For inasmuch as we are slow by nature or rather blockish wee moue not much if the Lord should speake of his iudgements simply Because therefore a bare and naked speech should haue little vehemencie hee findes out new kindes of speakings to awaken our drousinesse By sinners hee meanes not all men in generall but those wicked and desperate wretches which dwelt in Babylon Vers 10. For the starres of heauen and the planets thereof shall not giue their light the Sunne shall bee darkened in his going forth and the Moone shall not cause her light to shine TO the end men might be the more liuely and effectually touched with the feare of Gods iudgemeÌ„t the Prophets are wont to adde excessiue manners of speeche to their threatnings which should euen set the wrath of God as it were before their eyes that so it might pierce into all their senses euen as if there were not one of the elements which should not rise vp on Gods behalfe to execute his vengeance And yet these excessiue speeches exceede not the heinousnesse of the offence for it is impossible to set forth so horrible a representation of Gods iudgement but the feeling thereof shall be far more terrible Well he speakes of the Sunne Moone and starres and the reason is because these are excellent testimonies of the fatherly kindnesse of God towards men Christ therfore shewes that Gods goodnesse doth in speciall maner appeare because he makes his Sunne to shine vpon the good and bad Matth. 5.45 When the Sunne Moone and starres then shine in the heauen God giues vs cause of reioycing euen as it were by a sweete and amiable countenance In as much then as in the brightnesse of the heauens he shewes a ioyfull and cheerefull face euen as if he laughed the darknesse which the Prophet here describes signifies as much as if God hauing hid his face would cast men headlong into sorrowes and into darknesse because he is angry with them There is the like description in the second Chapter of Ioel and wee haue alreadie said that this manner of speech is familiar in the Prophets to let vs know that all things shall turne to our ruine if God be once against vs. True it is hee sometimes shewes signes of his indignation in the Starres but that is extraordinarie and the darknesse which the Prophet here describes shall not come before the last coÌ„ming of Christ Iesus But this ought to suffice vs namely that all creatures which imploy themselues for our seruice as testimonies and instruments of the louing kindnesse of God shall not onely cease from the seruice which now they doe vs but shall euen arme themselues for our destruction as soone as God shall ascend to iudgement Vers 11. And I will visit the wickednesse vpon the world and their iniquities vpon the wicked and I will cause the arrogancie of the proud to cease and will cast downe the pride of tyrants THe Prophet speakes not heere of all the world but Babylon being then the seate of the mightiest Monarchy in all the earth therefore it is that hee attributes this name world vnto it by a phrase of speech hauing great weight in it For Babylon then was as a world and seemed to occupie almost all the earth But in the meane while he declares that nothing is so highly exalted in this same world which God shall not easilie bring downe euen with his least finger On the other side hee aduertiseth that God will then take vengeance vpon the crueltie which the Chaldeans exercised Let vs also therewithall obserue that hee sets the malice and wickednesse of Babylon in the first place to the end wee might know that God is not to be esteemed cruell in regard he chastised it so seuerely seeing hee smites not this people but according as the measure of their offences and iniquities had deserued He takes away all occasion of false accusations then to the end we might vnderstand that God is not delighted with the calamities of men for when hee deales with them according to their deserts all must haue their mouthes stopped in regard hee neuer sends bitter and sharpe afflictions but he findes the cause thereof in men themselues And yet we must keepe in minde that which I touched to wit that the Prophet greatly comforts the faithfull when he shewes them that he will punish the crueltie of the Babylonians at the last howsoeuer hee spared them for a time Hee expresseth this immediately in touching one particular vice to wit pride for thence it was that Babel tooke libertie to oppresse the poore to the vttermost euen as she listed But from thence ought we also to gather a very profitable doctrine namely that God must needes visit vs sharpely if wee be proud and please our selues in our selues For vnder this word the Prophet comprehends all maner of arrogancie and high imaginations Be it then that men thinke themselues something or that they admire their riches and care for none in respect of themselues the Lord cannot beare anie arrogancie God câ—n not inâ—â—â— e the prâ—â—d Pâ—o 8.13 â—â—n 4.6 1. Pet. 5.5 neither will he leaue it vnpunished Seeing then that this is noted heere as the principall and most notorious wickednes amongst a great many other wherewith Babylon was stuffed so also the wrath of God we see is most set on fire by this sinne Now this arrogancie was not without tyrannie and crueltie as it ordinarilie falles out and therefore he addes immediatlie the glorie of tyrants For violences outrages and oppressions do follow when men despise others neither can it be chosen that a man should absteine from offring violence vnto another vnlesse he put off all perswasion and opinion of himselfe Let vs pull down our peacocks feathers then and learne we also to bring vnder our loftinesse to a true and voluntarie humilitie vnlesse peraduenture we had rather be smitten downe and humbled to our confusion and destruction Vers 12. I will make a man more pretious then fine gold euen a man aboue the wedge of Ophir HE heere describes in particular the cruell and horrible warre which shall be made vpon the Babylonians as also the faithfull being instructed by these prophesies wished by the spirit of prophesie for that which was the extreamest and most cruell stratageme of warre to wit that the Medes and Persians might pluck the little children from their mothers breasts to dash them against the stones the summe is that Babylon shall not only be destroyed but also whollie rooted out For when he saith the life of man shall be more pâ—â—tious then gold he meanes that the enemies shall be so fleshed in shedding of blood that men shall not escape their hands for any ransome whatsoeuer Why so Because they shall loue rather to massacre then to take any ransome Quest Some may demand whether this discomfiture were so cruell as Isaiah heere describes it for histories witnes otherwise and
Kingdome of Israel to the bent of their bow to make warre against the Iewes No doubt but the Israelites were inticed by the flatteries of the Syrians to make a league with them to fight against their brethren And the better to deceiue them the Syrians alledged that they would aide them against all their aduersaries And therefore the Israelites also rested themselues vpon the strength of their confederates so as they were perswaded that none were too hard for them Vnder the word Ephraim he meanes all Israel as in many other places for Ephraim was the chiefe Tribe of the people Besides he saith that the munition and kingdome shall cease from a place when the strength thereof is broken and the excellency thereof brought low The remnant That is to say the peoples both of Syria and Israel should bee brought to nought and the better to authorise his prophecie he addes forthwith that God hath spoken it Now when God punished these two kingdomes so seuerely no doubt but hereby he prouided for the saluation of his Church redeeming and deliuering it euen by the destruction of the enemies And for the rooting out of them both he vsed the helpe of the Assyrians whom the Iewes themselues had called in which fact of theirs they sinned very grosly Yet could not their offence hinder the Lord from being carefull of his Church God sometimes deliuers his Church by setting her aduersaries together by the eares deliuering it by setting his enemies together by the eares And by this wee may seâ— how great care the Lord hath of vs seeing he spares not to punish euen great and mightie kingdomes for our safetie We may also obserue that although all the wicked should band and ioyne themselues in league together to destroy vs yet the Lord will easily finde a way how to deliuer vs out of their deuouring iawes Besides we may note how needfull it is for vs to be depriued of all humane helpes wherein wee often put vaine confidence and that against God himselfe for being once blinded with prosperitie It is fit we should now and â—hâ—n be left hâ—lpelâ—sse to bring vs to the true sight of our owne weâ—kenâ—sse we begin so to pride our selues in it that we can giue God no audience Hee must be faine therefore to remoue all impediments out of our way to the end we may come to the true sight of our pouertie as it happened to the Israelites who were stripped of all their succours after Syria was once destroyed Vers 4. And in that day the glory of Iacob shall be impouerished and the fatnesse of his flesh shall be made leane 5. And it shall be as when the haruest man gathereth the corne and reapeth the eares with his arme and he shall be as he that gathereth the eares in the valley of Rephaim ALthough hee had promised to speake of Syria and Damascus The reason why the Israelites are matched with the Syrians in this iudgement yet now he ioynes the Israelites with the Syrians and the reason is because they were confederates in one and the same quarrell The Syrians to whom Isaiah especially directs his speech were euen as a firebrand to kindle the wrath of the Israelites as hath been said but the Israelites were no lesse guilty and therefore iustly are they wrapped in the same afflictions as if they had been yoked with them It is vncertaine whether hee meanes all the elect people when he speakes of Iacob so as he should comprehend the Tribe of Iudah also Yet is it very likely it should bee referred to the ten Tribes onely who challenged this name vnto themselues so as he calles them glorious by way of derision because when they waxed proud of their strength multitude and confederacies they despised their brethren the Iewes Whereas he threatens them afterward with leannesse he doth it to taxe their insolencie as on the contrary the Prophets scorne and reproch them for being become fat For their prosperitie made them proud being puffed vp with the fruitfulnes of their country euen as fat horses ouermuch pampered are wont to kicke with the heele which is the cause why Amos cals them fat kine Amos. 4.1 Amos 4.1 How wanton and lustie soeuer they were then the Lord protests that hee will take downe their fat which caused them to be so glorious And it shall be Vers 5. By this similitude he shewes how fearefull the iudgement shall be Looke saith he Simile how reapers gather the corne into their armes so shall this multitude how great and mightie soeuer be reaped by the enemies And that he might not omit any thing he addes that after the haruest shall be ended some loose eares shall be gathered which lay scattered here there as if he should say After the multitude shall be gathered in the land made bare eueÌ„ as a field that is reaped the remainder which shall be scattered shall not therefore rest in safetie Moreouer hee vseth this similitude of the haruest because the people were growne secure vpon trust of their great multitude But as the reapers are not amazed at all when they see the corne very thicke so saith he the great multitude shall not disable the Lord from rooting them whollie out We may in like maner referre this to the Assyrians but yet the sense will be the same because they were Gods seruants to execute this vengeance Wee neede not stand to debate much about the verb To gather because it signifies nothing else but that the slaughter shall be like an haruest which being once ended others are permitted to gleane the eares which lie scattered For after that the tenne tribes had bin led captiues the Assyrians gleaned vp the remnant also when they vnderstood of their new deuices 2. King 17.4.5 He makes especiall mention of Rephaim because the Israelites were well acquainted with the fruitfulnes of it Vers 6. Yet a gathering of grapes shall be left in it Chap. 24.13 as the shaking of an oliue tree two or three berries in the top of the vtmost bowes and foure or fiue in the high branches of the fruit thereof saith the Lord God of Israel HE had preciselie affirmed that nothing should remaine of the discomfiture euen as if the name of the nation should be vtterlie defaced Now he addes a consolation A Consolation to asswage the bitternes of the slaughter For he shewes that there shall some remaine although the enemies determined to consume and destroy theÌ„ vtterlie Euen as a man neuer plucks his vine so cleane but there will some grape or cluster lie hidden vnder the leaues Likewise as a man neuer shakes his oliues so thorowlie but that some one will hang still in the top of the trees so howsoeuer the enemies be enraged and the wrath of God kindled yet as he therin shewes himselfe a seuere Iudge so will he shew himselfe gracious and mercifull in reseruing a small number in not suffring the
not to stay their mindes vpon faire words although the prosperitie of the Egyptians were a very sweete allurement vnto them As touching this nakednesse Isaiah his nakednesse not to be considered barely in it selfe but the end wherefore it was inioyned him we are not barely to consider of it alone but rather the marke and end which the Lord had ingrauen in it euen as in the visible Sacraments wee ought to behold the things which are inuisible These two words captiuitie and carrying away are collectiues and are taken for the troope of the captiues and those that were carried away out of the Country Lastly he saith that no respect should be had of age for the old should be led into captiuitie as well as the young Vers 5. And they shall feare and be ashamed of Ethiopia their expectation and of Egypt their glory HE now shewes for whose sakes hee foretold that these things should befall the Egyptians and Ethiopians to wit to the end the Iewes might learne to hope in God in the midst of their afflictions and might not call strangers to succour them which the Lord had forbidden He calles them their expectation because the Iewes alwaies turned their eyes towards them as oft as they were pressed with any incombrance putting their trust in them Psal 14.6 Iob 6. For wee are wont to cast our eyes vpon that from whence wee looke for succour and thence it is that to looke is often taken among the Hebrewes to hope But they were to looke vnto God onely so that their wandring lightnesse is heere reproued The like ought to happen vnto vs and that iustly that being made naked and forsaken of all we might be plunged in our owne shame and reproch because we refuse the refuge which God hath set before vs when he calles vs to himselfe hauing suffered our selues to be seduced by Satans illusions Vers 6. Then shall the inhabitants of this I le say in that day Behold such is our expectation whither wee fled for helpe to bee deliuered from the King of Ashur and how shall wee be deliuered HE calles not Ierusalem an I le onely but the whole Country of Iudea They thinke that this name is giuen vnto it because the Mediterraneum sea inuirons it For mine own part I thinke he brings this similitude for another reason for it hath but a little portion of the sea But as an I le is separate from the dry lands so had the Lord separated Iudah from other Countries For it was separated from all those nations which were the deadly enemies of the Iewes because there was a wall betweene them as Saint Paul saith Eph. 2.14 which at the last was broken downe at the comming of Christ Moreouer Isaiah here confirmes his prophecie as if he should say Albeit you cannot now bee moued with my nakednesse yet you shall in time know by the effects that these things were not set before you in vaine And God is wont to constraine the rebellious and vntractable at the last to confesse their fault that being astonied they might learne to dispute in themselues how their hardnesse of heart coulde possibly blinde them so farre THE XXI CHAPTER Vers 1. The burden of the desert sea As the whirlewindes in the south vse to passe from the wildernesse so shall it come from the horrible land The occasion of this prophecie against Caldea THE Prophet hauing taught the people to put no confidence in the Egyptians but in Gods mercy onely hauing threatned them with the calamities which should happen to those nations that succoured them whereupon they rested and relied he now addes a consolation for the incouragement of the faithfull For hee telles them that the Chaldeans vnder whose power they were to be held captiue shall be rewarded according to their deserts whence the Iewes were to gather that God had a care as touchiâ—g the wrongs which they sustained By the desert hee meanes the land of the Caldeans not it was inhabited but because that the Iewes had a desert on that side very neere vnto them as if we should take the Alps for Italie in regard they are neerer vnto vs as also that it is our way by which wee goe into that Country But the reason is to be marked for he describes not the nature of the Country but telles the Iewes that the ruine of their enemies is at hand and that it is as certaine as if they saw it before their eyes euen as this desert was Besides we may note that the Prophets are wont sometimeâ— to speake ambiguously and darkly of Babylon to the end the faithfull onely might vnderstand such secret mysteries As for example Ieremiah changeth the name of the King Now he saith that this shall come from the South because the south wind is tempestuous and is moued with stormes and whirlewinds Where hee addeth that such tempests come from the desert it is by way of amplification for if any tempest ariseth in a place inhabited and frequented it will not be so fearefull as those which arise from the deserts That he might expresse the horrour then of this discomfiture hee compares it to tempests which begin to make a noise in the deserts first and then take a violent course and keepe a great and hideous thundering Yet notwithstanding it seemes the Prophet meant to say that euen as the enemies ouerflowed from this side as a tempest to spoile the land of Iudeah so presently after there should bee a whirlewind raised for their ouerthrow For it had not been enough to haue spoken of the ruine of Babylon vnlesse the Iewes had therewithal been informed that it proceeded from God Wee haue shewed the reason in the 18. Chapter why he calles it an horrible or terrible nation to wit because after so many examples of Gods wrath executed vpon it it was a terrour to all that beheld it in regard of the deformitie thereof For the circumstance of the place will not beare yâ— it should be called horrible in regard of Gods power which was the protection of it Although then that Babylon was taken and spoiled by the Medes and Persians Isaiah notwithstanding pronounceth that the destruction thereof shall come to the cares of Iudah because the Lord will by this meanes bee auenged of the outrages done vnto his people whose gardian he promised to be Vers 2. A grieuous vision was shewed the matter or by reason of the distance of place and afterward as the thing approcheth neerer so we iudge better of it Now it is no woÌ„der that matters belonging to men should be referred either to the Prophets or to the visions of God for we know that God takes vnto him the affections of men that he may the better applie himselfe to our weakenes Lastly he saw a Lion by which some thinke Darius should be signified who conquered and sacked Babylon as it appeares by the fiâ—th Chapter of Daniel Whereas the watchman saith he is continuallie vpon
word small or little as if hee should say There is nothing so little or contemptible which he will not haue care of Vers 25. And in that day saith the Lord of hostes shall the naile that is fastened in the sure place depart and shall be broken and fall and the burden that was vpon it shall be cut off for the Lord hath spoken it THis might seeme to contradict that which hath been said heretofore but he speakes no longer now of Eliakim but returnes againe to Shebna who should be put out of his office as Isaiah had foretold Otherwise what way or meanes were there left for Eliakim to come to this honour vnlesse Shebna were put out But he had laid his plot in such exquisite manner that he neuer imagined any man whatsoeuer should bee able to supplant him Thus when hee tooke himselfe to bee in best case and furnished with manie meanes so as it seemed he was furthest out of danger euen then must hee be turned out of all and Eliakim must succeed him In that he calles it a faithfull or sure place it must bee vnderstood as in regard of men who thinke that things fortified on euerie side must needes continue alwaies but God with his onely blast ouerthrowes all these munitions Hee speakes then by way of granting when hee saith that this was a sure and stable place Whence we are to gather how fondly such glorie and trust in their greatnesse who are aduanced into high places of honour seeing they may be stripped out of all and abased in the twinckling of an eye It followeth And the burden When the wicked begin once to fall It is not safe to serue such masters as are not Gods seruants then those who were vpheld by their authoritie must needes fall together with them For is it not good reason that such as were brethren in euill with them and had furthered this wretch as farre as they could that they should also partake with him in his punishment Verie hard it is for them then who shrowd themselues vnder the protection of the wicked and imploying all their meanes for their seruice that such should not also therewithall be guiltie of their wicked courses and be it they should be guiltlesse which yet falles out very seldome or rather indeedd neuer yet notwithstanding they are iustly punished because they haue placed their hopes in the wicked as in a sure fortresse and haue wholly relied vpon their command and authoritie THE XXIII CHAPTER Vers 1. The burden of Tyre Howle ye shippes of Tarshish for it is destroyed so that there is none house none shall come from the land of Chittim it is reuealed vnto them TYre was a verie rich Citie and greatly renowned in regard of the traffique which all nations had with it as also in regard of the townes of warre and Cities habitable which it built as Carthage which imitated the Roman Empire Vtique Leptis Gades and other Cities who all sent their presents to Tyre hereby protesting that they acknowledged this to be the mother Citie But Isaiah threatens it with destruction The cause of this prophecie because it wronged the people of God as we may gather out of Ezechiel 26.2 For we are chiefly to consider the cause of this destruction in regard it is the Prophets meaning to reueale Gods fatherly loue to his elect and chosen people who meant to set himselfe against all their enemies Some thinke that this should be referred to the siege of Alexander Alexander who tooke Tyre with great difficultie But this supposition is too weake because Isaiah mentions Chittim vnder which name the Hebrewes not onely comprehend the Macedonians but other nations also as the Greekes and all those which are beyond the seas Now King Nebuchadnezzer vsed the helpe not onely of the souldiers of his owne Country in this siege but other strangers also which he had called from among the Greekes and other places Besides the Greekes are spoken of for another respect as we shall see by and by after namely because in time to come they should not bring their ships any more to Tyre to trade there Yet the end of this Chapter giues me occasion to be of a contrary opinion because Isaiah speakes there of the restauration of Tyre which was neuer repaired after Alexander the Great tooke it by force Moreouer when I conferre Ezechiels words with these me thinkes they make but one prophecie He speakes not then of Alexander but of Nebuchaâ—nezzâ—r and so doubtlesse it is to be expounded Adde hereunto that in the time of Ezâ—chiel and Isaiah this Citie was vnder the command of a king but when Alexander took it the histories say it was brought into the forme of a Commonwealth And if we shall consider the end of the prophecie wee shall be sufficiently confirmed in this opinion for his purpose was to comfort the Iewes by threatning an ineuitable punishment to the Tyrians of whom they had been afflicted For it had been a thing verie vnreasonable for the Lord to haue chastised other nations and that these in the meane while which had been no lesse enemies should haue escaped scotfree or should haue bin smitten fiue hundred yeeres after All these coniectures then lead vs to expouÌ„d this place of Nebuchadnezer Howle He inricheth the declaration of the ruine of this Citie with diuers figures and it is his custome so to speake that he might get the more authoritie to his prophecie For to deliuer such a thing in a plaine speech would haue been but cold neither would it haue been sufficiently effectuall to comfort the hearts of those who a long time had been weake and faint and therefore he sets it forth before them as it were in fresh and liuely colours And first he shewes that the destruction shall be very great in regard that euen the regions farre off shal feele it and he commands the ships to howle because they shall haue no imployment when Tyre shall be destroyed Now he especially names the ships of the Cilicians because they being neighbours vsed to traffiâ—ue much and often with the Tyrians and the Hebrewes call Cilicia Tarshish Neither could it possibly be but the destruction of Tyre must bring great detriment to this Country not onely in that the vsuall trâ—ffiques ceased for a time but also in regard that the Merchants goods together with their bookes of accounts were carried away and scattered here and there as it vsually falles out when the houses of rich men are rifled Where I haue translated they shall come no more others expound it There shall bee no house remaining by which you may enter but I take it I haue faithfully rendred the Prophets meaning not as if he thought that all passage should be taken from the Cilicians and Greekes but he meant rather to say that they shall goe no more to Tyre as they were wont in times past because the mart there should cease Those who thinke the
this or that Iam. 4.13 Prou. 16.1 like those rash heads who think themselues able to accomplish all their lusts for if we haue not so much power as to moue our tongues to giue an answere much lesse can we of our selues bring greater enterprises to passe It is in vaine for men then to purpose determine and to dispose of their waies vnlesse God guide them by his hand But this his hand he reacheth forth to the iust and of them he hath a speciall care To whom God reacheth his directing hand For if so be the prouidēce of God extends it selfe generallie ouer all creatures and that he prouides for the necessities of the yong Rauens Sparrowes and the least worme that creepes vpon the ground much more hath he a fatherlie care of the faithfull to deliuer them out of the dangers and streits into which they are plunged Vers 8. Also we O Lord haue waited for thee in the way of thy iudgements the desire of our soule is to thy name and to the remembrance of thee THis verse conteines a most excellent doctrine without which the former things might seeme to haue been spoken in vaine for the Prophet hauing said that God will be our leader all our liues long so as we shall neuer erre nor stumble and yet in the meane while we see our selues brought into so many extremities that in our iudgements all these promises are meerely vaine when I say he thus exerciseth our patience it stands vs vpon to wrastle manfullie and yet to hope in him notwithstanding Of this the Prophet here giues vs warning namely that although we alwaies see not this smooth and goodly plaine and that the way is not made so euen vnder our feete but that we must presse thorow many streits yet must wee still giue place vnto hope and patience Though Gods promised assistance comes not when we would yet must we still giue way vnto hope and patience By the way of the iudgements he meanes aduersities for so this word is often taken in the Scriptures This is the marke then whereby true Christians are discerned from the false A note to discerne true Christians from hypocrits for whilest hypocrits inioy all things at their desire they blesse God and highly extoll him but in aduersitie they murmure and blaspheme him thereby plainely shewing that they neuer trusted in him at all and therefore they serue God no longer then he serues their turnes in al things Contrariwise when the faithfull are exercised vnder diuers crosses and calamities they are prouoked thereby to draw neere vnto God and to trust in his helpe The particle Also therefore hath great weight in it for it is as much as if the Prophet had said The faithfull serue God cheerfully not onely when hee vseth them gently but euen then also when hee deales roughly with them neither faint they vtterly because they are sustained by hope Wherein cōsists the true triall of sound godlines then Truely in this that we trust in God not onely when hee filles vs abundantly with his benefits A triall of a sound heart but then also when hee withdrawes the light of his countenance yea when he afflicts vs and shewes vs nothing but the signes of his wrath and heauie displeasure Let vs learne therefore to apply this doctrine to our vse as often as the calamities of this present life doe presse vs and let vs not cease to hope in him although all things seeme vtterly desperate If he should kill me saith Iob yet would I trust in him Iob 13.17 And Dauid protests that hee will not feare though he should walke thorow the valley of the shadow of death Why so because hee knew that God was with him Psal 23.4 In thy name In these words the Prophet meant to shew from whence this magnanimitie of minde in the faithfull proceedes which suffers them neither to faint nor to fall vnder the greatest assaults surely it is in respect that being loosed from those profane desires wherein the wicked are intangled they euen in their greatest distresses wherewith they are compassed about haue freedome and libertie of spirit to send forth their grones and cries boldly into the presence of God Naturally I confesse our desires are disordered and the cares of this life doe as it were glew vs to the earth our thoughts float vp and downe or else are so besotted that they cannot freely aspire vnto God The essence of God in like manner is hidden from vs whereby wee wax the more slow and dull in seeking of him For these respects therefore the Prophet brings vs backe from this hidden incomprehensible essence of God to his name As if he should say Content your selues with that manifestation of him which you find in his word for there he sets before vs as much as is expedient to wit his iustice wisdome and goodnesse yea and his very selfe also It is not without cause also that he addes this word remembrance for thereby he shewes that the first apprehension or thought of Gods name sufficeth not but that wee ought to meditate thereon continually because without this helpe all light of doctrine Meditation a speciall helpe to maintaine would by and by vanish For the trueth is the light of true doctrin the right and sound knowledge of God must needes inflame our hearts with a desire after him yea more then that it prouokes vs to an insatiable thirst after profiting Knowledg meditation must goe together euen as oft as we remember him The knowledge of God then goes before and in the second place we ought to exercise our selues much in the meditation of it for it is not enough once to haue had some little taste thereof vnlesse therewithall a loue and desire after the same bee increased by a continuall meditation Hence wee may learne then that the knowldge of God is no idle nor dead imagination Vers 9. With my soule haue I desired thee in the night and with my spirit within mee will I seeke thee in the morning for seeing thy iudgements are in the earth the inhabitants of the world shall learne righteousnesse SEe yet a more ample exposition of the former sentence for before speaking in the person of all the faithfull he said that the desire of their soules was to the name of God but now he brings in himselfe speaking My soule hath desired thee saith hee As if hee should say All the powers of my soule are busied in seeking of thee and thy name The word Nephesh is often taken for the vitall spirit but because the Prophet vseth two sundry words here I so distinguish them How soule and spirit is taken here The vnderstanding and will two principall parts of mans soule as that the soule shall signifie the desire and the will and the spirit the intellectiue part For we know that the vnderstanding will are the two principall parts of mans soule and God
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
they not able to lay the least stone aright it is God alone then that founds and builds his Church howsoeuer for this purpose it pleaseth him to vse the ministrie and labors of men Of whom is it now I pray you that we hold Iesus Christ but of the Father It was the heauenly Father then who did and performed all these things and appointed his only begotten sonne to be the foundation of our saluation Obiect But was not this stone laid before Was not the Church alwaies built vpon this foundation Ans I confesse it was so but only in hope for Christ was not yet manifested in the flesh neither had he as yet accomplished the office of our Redeemer The Prophet speakes therfore as of a thing to come to the end the faithfull might be well assured that the Church which they then saw not assailed only but wofullie rent and shaken and falling as it were to the ground should be established by a new prop when it shall rest vpon that stone which God would put vnder it with his owne hand He saith it shall be laid in Zion in regard Christ was to come out thence Which also serues much for the coÌ„firmation of our faith when wee see that he proceeded from that place which was so long before appointed vnto him But Mount Zion now is euery where because the bounds of the Church are stretched to the ends of the world Now Christ is the true tried stone for all the building must be squared and proportioned vpon him so as we can not be the building of God vnlesse we be fitted vnto him For which cause the Apostle commands vs to grow vp in him which is the head in whom all the bodie ought to be knit and ioined together Ephes 4.15 for our faith must be whollie proportioned to Christ to the end he may be the rule of it He is also the corner stone vpon which not only a part of the house rests but the whole weight and substance of it for none other foundation can any man lay saith S. Paul but that which is laid to wit Iesus Christ 1. Cor. 3.11 Now yee see wherefore Isaiah leades vs to this foundation when hee brings in the Lord promising the restauration of his Church The Churches ruins can no way be repaired but by Christ alone for there was such a wofull desolation that it resembled a wast wildernes which could no way be brought into any good fashion but by Christ alone In that he is called a stone to stumble at this is by accident for the vnthankfull who reiect him by their owne malice finde him to be that which he would not be vnto them But of this we haue spoken in the eight Chapter Vers 17. Iudgement will I also lay to the rule and righteousnes to the ballance and the haile shall sweepe away the vaine confidence and the waters shall ouerflow the secret place IN regard the wast of the Church was such as the faithfull durst scarce hope for a better estate he shewes that God hath the meanes readie in his hand to reforme the Church anew Another Simile And as before he vsed a similitude taken from building so now also by another he teacheth that they needed not to feare as if God were not able in the end to finish the good worke of his building begun When God begins to build his Church he will also finish the same In the meane while he doth by the way taxe the pride and insolencie of such as would be taken to be pillars of the Church which yet as much as in them lay tooke the next way to ouerturne it The light of faith was almost put out Gods seruice was corrupted so that there was a fearefull deformitie to be seene in the estate of this people albeit they boasted theÌ„selues to be the royall Priesthood Which we see now fulfilled in the Papacie For they stick not to belch our glorious titles without any shame at all albeit the lamentable confusion to flight in the valley of Baal-perazim by the pursuit of Dauid 2. Sam. 5.20.25 1. Chro. 14.11 Secondly when the Amorites and other enemies were discomfited in the valley of Gebeon by the Isralues vnder the leading of Ioshua who obteined such fauour of the Lord that the Sunne and Moone stood still at his request that he might haue time the better to giue his enemies the foile Iosh 10.10 By the word of standing vp he notes out Gods power because we thinke him asleepe or sitting idle in heauen when he lets the vngodly alone at their ease It is said that he riseth or stands vp then wheÌ„ in all mens sight he giues testimonies of his might which especiallie appeares when wee behold what great care he hath ouer his Church And albeit there were sundrie respects which caused the Lord in former times to lift vp his hand against strangers which were the enemies of his chosen and now to proclaime open warre against the Iewes yet Isaiah applies these examples very fitlie to his purpose God prouides no lesse for the safetie of his Church by expelling her domesticâ—ll enemies then if he bent his power against strangers in regard the Lord prouides no lesse for the safetie of his Church by chasing the domesticall enemies out of it then if he bent his force and weapons of artillerie against aliants He holds them then for no lesse then his enemies howsoeuer they haue the face to professe themselues his friends and people Some thinke he calles this a strange worke because nothing agrees better to Gods nature then to shew mercie in pardoning sins for when he is angrie it is against his liking and therefore puts vpon him another nature as it were contrarie to his owne Because in Exod. 34.6 he proclaimes himselfe to be gracious mercifull patient good and slow to anger to which the rest of the Scriptures do accord in many words and diuers phrases setting him forth to be infinit in compassion Others expound Strange in regard he was wont in former time to defend his people it was therefore a rare and strange worke that he should now be so seuere towards them to roote them out as his enemies To speake what I thinke I take this word Strange for wonderfull and a thing vnheard of for so we are wont to esteeme those things that are seldome seene among men who as we know are much giuen to woÌ„der at new and strange accidents It is as much then as if he had said The Lord will not punish you after a common and ordinarie maner In what sense this word strange is taken in this place but so strangely that whosoeuer sees or heares of it shall be astonished True it is that all the works of God are so many testimonies of his power yea the least of them is sufficient to draw vs into an admiration but in regard they are little respected because they are common we thinke he works nothing
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
impudencie and with an open throat as it were Vers 10. Thus shall ye speake to Hezekiah King of Iudah saying Let not thy God deceiue thee in whom thou trustest saying Ierusalem shall not be giuen into the hand of the King of Ashur WHat an horrible blasphemie is this He accuseth God to be a lier and a deceiuer as if he plaid fast and loose with those that put their trust in him For take away his truth from him and what remaines That is the thing he most esteemes But he drew these words out from the mouth of this miscreant who before seemed to reuerence some god It is not long you see then but he discouers himselfe to the full Whereas he saith in the person of God that Ierusalem shall not be giuen Some do thence coniecture that the traytor Shebna had informed the king of Ashur of Isaiahs prophesie and the words doe sound somewhat that way but there is no neede of any such coniectures for the Assyrian knew well enough that Hezekiah trusted in God The promises made to Dauid and so consequeÌ„tly vnto him were not vnknowne This is my rest here will I dwell for euer for I haue a delight therein Psal 132.14 Not that this tyrant studied the prophecies to profite by them but they were manifestly knowne to all yea that the Iewes did wonderfully glorie in them and often boasted of Gods helpe and protection against their enemies This tyrant opposeth his blasphemies against the promises Let not thy God deceiue thee and thus he flies in Gods face as it were as if hee had been too weake to defend Ierusalem and as if himselfe was not onely stronger then all men whatsoeuer but also stronger then the Lord of hosts He goes about to proue this by examples He first had vanquished other nations which worshipped other gods Secondly he takes an argument from the power of his predecessors They were stronger then the gods of the nations but I am more mightie then they by many degrees therefore the God of Israel shall not stand before me Tyrants grow proud by hauing good successes See how the wicked are wont to grow more and more in their ouerweening by hauing good successes so as they euen forget that they are men For they not onely attribute a diuine maiestie vnto themselues but thinke they are a degree aboue that also Which more is when they haue reiected all difference betweene good and euill Tyrants glory in their shame they take pleasure in doing mischiefe they glory in the sinnes of their ancestors and thinke themselues no small fooles in that they came of such theeues and robbers For he that shall note the rising of these Monarks well it often falles out that he which is growne the mightiest may well bee called the rich sonne of a great theefe A rich sonne of a great theefe This tyrant cares not whether it were by right or wrong that his predecessours conquered so many Countries for such neuer respect equitie when they meane to make themselues great let them haue the stronger side and then it is no matter by what meanes they come by it iustly or vniustly all is one so they haue it all is fish that comes to net as they thinke The saying of a Poet. They put in practise the saying of a certaine Poet If a man will bee wicked let him get might that he may be so This vice hath not raigned in one age onely but wee feele by experience that it hath the full swindge now more then euer heeretofore Vers 11. Behold thou hast heard what the Kings of Ashur haue done to all lands in destroying them and shalt thou be deliuered WEe must here note a double comparison for he compares Hezekias to other Kings of Iudah his predecessors which were more mightie then hee and yet were ouercome by the Kings of Assyria But Sennacherib on the contrary being more mightie then any of the rest proudly aduanceth himselfe it followes then that Hezekias is not able to resist him The other comparison is of the Kings of Assyria and Sennacherib himselfe with the idols of the Gentiles Vers 12. If the idols then could not protect the people which honoured them it thereupon followes that the God of Israel is no more able then they to saue his people But when we read here how sharply the faith of Hezekias was assailed by these wonderfull tentations let vs furnish our selues with the like artillerie and prepare our selues to the fight Yea whilest time lasts let vs carefully store our selues that we may constantly and couragiously resist when the like danger shall approch If Satan obiect vnto vs the ruin of many nations We must buckle our spirituall armour about vs to resist temptations before they come Wee must distinguish betweene infidels and our selues let vs distinguish our condition from theirs for albeit we are indeed subiect to the same calamities yet we haue sure promises touching our saluation which the others had not Vers 12. Haue the gods of the nations deliuered them which my fathers haue destroyed as Gozan and Haran and Rezeph and the children of Eden which were at Telasser 13. Where is the King of Hamath and the King of Arpad and the King of the Cities of Sepharuaim Henah and Iuah MEntion is made of Gozan in 2. King 17.6 And thence we may garher that it was a Citie of the Medes although others affirme that it was situated in another Country but it sufficeth that it stood eastward from Iudeah Touching Charan it is often mentioned in the Scriptures Plinie Plinie saith it was a Citie of Arabia but it is commonly placed in Mesopotamia Which is confirmed by Abrahams voyage who came thence with his father when he departed out of Caldea Gen. 11.31 Act. 7.4 The prophane Historiographers call it Charras in the plurall number and say that Crassus and his sonnes were slaine there Vers 14. So Hezekias tooke the letter of the hand of the messenger and read it and he went vp into the house of the Lord and Hezekias spread it before the Lord. THe Prophet now shewes what refuge Hezekias fled vnto in his great affliction to wit he went forthwith into the Temple to bewaile his misery which hee could not remeadie before the Lord and to discharge his cares and sorrowes into Gods bosome For it was no confused or disordered complaint but by praiers teares he meant to bow the Lord to his request that hee might yeeld him succour By this example we are taught The onely way to escape out of tâ—ouble that there is no easier way to wade out of our calamities when they presse vs then by casting our burthen vpon the Lord for all comforts besides shall doe vs more hurt then good if this be wanting He spreads not the letters before the Lord as if he had been ignorant of them but God is well pleased we should deale thus with him therein applying himselfe to
thee because he respects the Couenant which he hath made with Dauid We know there is nothing more hard then to cheere vp the hearts of such as haue deeply tasted of Gods wrath Nothing more difficult then to comfort the hearts of such as haue tasted deeply of Gods displeasure with good hope of mercie and to cause them indeed to feele that God is now become fauorable and gracious vnto them This confirmation therefore was necessarie to the end this good king being forlorne in himselfe might perceiue that life was to be restored him whereof he was in a maner vtterlie depriued because the promise touching the perpetuitie of the kingdome of Iudah could no way be broken Thus he being in a maner halfe dead by reason of this message Thou shalt dye the Prophet to incourage him puts him in mind of that promise which was then familiarlie knowne of all I haue sworne once by mine holines that I will not faile Dauid His seed shall indure for euer and his Throne shal be as the Sunne before me Psal 89.35.36 Vpon this boord or planck Hezekias casts himselfe to saue his life from shipwrack in these boysterous stormes for he speakes not of Dauid here as of a priuat man but as of an eternall King which had the promise whereupon Hezekias might stay himselfe I say eternall not in himselfe but in the blessed seed Now because this eternitie was to be manifested at the length in Iesus Christ of whom Hezekias and the rest of the kings of Iudah were figures he had good cause to hope well in regard himselfe was the sonne and successor of Dauid As often therefore as our sinnes do shut vp the way against vs from approching vnto God that we might haue part in his fauor let this preface be present before vs. For howsoeuer by our own default he be estranged from vs yet he is the father of Christ our head in whom our saluation lies alwaies hidden for vs. To be short God who a little before spake as a Iudge speakes now as a louing father by looking vpon the mediator Iesus Christ who euer appeaseth his anger Hauing left him way for hope he now tels him that his praiers were heard of God which doubtlesse should be as a goad in our sides to pricke vs forward to the dutie of feruent praier For albeit God of himselfe be carefull enough of our saluation and hath euermore preuented vs by his louing kindnesse and that not onely whilest we slept but euen before we were borne notwithstanding when he signifies vnto vs that all the benefits hee bestowes vpon vs are as the fruits of our praiers our slothfulnesse is vtterly inexcusable if being so liberally inuited to come vnto God we scorne to open our mouthes to call vpon his name Yet we must not thinke that our praiers doe therefore merit because God accepts so fauourably of them but in giuing that freely which of fauour he hath promised he addes this declaration of his liberalitie to the end he may the better exercise our faith For it is no small priuiledge to haue accesse into his presence at all times frankly to powre out our hearts before him and familiarly to cast all our cares and anguishes into his bosome Had not Hezekias praied at all yet the Lord no doubt would haue taken order by some other meanes that the gouernment of the kingdome should still haue continued in the stocke of Dauid but that which he was bound to doe in respect of his truth is attributed vnto Hezekias praiers to the end hee might acknowledge how great the fruit was he receiued from his faith which he exercised in his praiers The Prophet mentions his teares as a signe of his repentance and also of his zeale and affection not that they obtaine grace or that they can appease God of themselues but to shew that by meanes hereof praiers which proceede from affection are distinguished from those which proceede from the lippes onely Praiers which proceed from affection distinguished from those that proceed from the lips onely Obiect In the last place hee addes that God prolonged the daies of Hezekias fifteene eeres which at the first might seeme absurd because we are created vpon condition not to passe one iot or tittle of that time which God hath set downe as Iob saith Thou hast set him his bounds Ans which he cannot passe Iob. 14.5 But the solution is easie that this length of time must bee referred to Hezekias his cogitation for he was excluded from hope of a longer life so as he was to account the yeeres following as the lease thereof renued againe no lesse then if he had been taken out of his tombe to liue vpon the earth the second time Vers 6. And I will deliuer thee out of the hand of the King of Ashur and this Citie for I will defend this Citie THose who thinke that Hezekias was sicke during the siege ground their argument vpon this verse because otherwise they think this promise should be superfluous but their reason wants weight For the Assyrian might well gather his forces together againe and prepare a fresh armie both to inuade Iudeah and to besiege Ierusalem Yea that discomfiture which he had before might so kindle his rage and furie as to giue a new onset The Iews then you see might iustly tremble when any should signifie some newes to them touching the enemies approching This promise therefore is not superfluous for with the hope of life Isaiah secures him from feare of the Assyrian whom Hezekias might alwaies haue had in some ielousie if by this meanes the same had not been preuented In which we see how God still amplifies and addes new mercies to the former which he had shewed him as in the Chapter before going God promised him abundance of the fruite of the earth with deliuerance from the siege Vers 7. And this signe shalt thou haue of the Lord that the Lord will doe this thing that he hath spoken 8. Behold I will bring againe the shadow of the degrees whereby it is gone downe in the diall of Ahaz by the Sunne ten degrees backward so the Sunne returned by ten degrees by the which it was gone downe THe holy histâ—rie orderly recites 2. Kin. 20.8 how Hezekias asked a signe of the Lord which was granted vnto him our Prophet wil onely touch it in the end of the Chapter but it is no new thing with the Hebrewes thus to set those things last which should be first c. Moreouer the Lord offers some signes voluntarily vnasked Againe he grants them to others that require them Now in regard that the generall vse of signes The generall vse of signes is to sustaine our infirmitie God for the most part staies not till they bee asked but from the beginning hath alwaies ordeined such as himselfe knew would be the most profitable to his Church If the faithfull then at any time haue desired that their
of all things that none can take them vnto himselfe without manifest blasphemie Who it is that rightly deserues to bee called God How Isaiah frames his argument against Idols Whence we gather that these things are so proper to the Diuinitie that he indeed rightly deserues to be called God who knowes and can doe all things Thus the Prophet reasons then If the Idols whom you adore be Gods they must be able to know and doe all things but they haue no power to doe any thing at all neither in prosperitie nor aduersitie neither do they know that which is past present or to come therefore they be no Gods Quest But here ariseth a difficult question for in prophane histories there are many predictions which the Idolaters receiued from their gods for which cause it might seeme that Apollo Iupiter and others knew of things to come and therefore they were Gods First I answere Ans that if we consider what the oracles were which these Idols gaue forth wee shall finde there was either obscuritie or great ambiguitie in them all Oracles giuen forth of Idols ambiguous Pyrrhus Croesus As that which was giuen to Pyrrhus Thy men ouercome shall the Romans And to Cressus after he hath passed Hâ—lys Crsoeus shal ouerthrow many kingdoms How the euent will shew that touching the first we must vnderstand it thus The Romans shall ouercome thy men And for the second After Croesus hath passed Halys he shall ouerthrow many kingdomes not other mens but his owne Thus Satan at that time vexed the minds of men by these intangled ambiguities that he might alwaies leaue them hanging in suspence that gaue themselues to be directed by such impostures But besides this that is to be noted which Paul saith 2. Thess 2.9 That the efficacie of error is giuen vnto Satan that he might blind the vnbeleeuers who delight in his delusions When they aske counsell then of this father of lies it is no maruell though they be dedeceiued vnder a colour of truth but in the meane while it is a iust punishment of God vpon them for their ingratitude We reade that a lying spirit was let loose by meanes of the false Prophets the better to blind Ahab who pleased himselfe in such beguilings 1. King 22.21 It was good reason also that the prophane nations who had forsaken the true God should bee intangled in the snares of error and so drawne headlong into perdition Thus then it is a fond dispute whereabout Saint Augustine labors so much S. Austen to wit how the diuels may bee partakers of this prescience which the good Angels haue for the cause hereof must not be sought out in nature So in times past when God gaue the bridle to false Prophets he by their fallacies auenged himselfe vpon the peoples wickednesse not that such imposters had any great gift of knowledge but being fitted for this purpose they did according to the licence giuen vnto them As touching God himselfe albeit his foreknowledge be hid and that it bee a bottomlesse depth yet is it manifest enough to those whom he hath chosen so as they may discern him from the troope of false gods Not that hee foretold all things by his Prophets for mens curiositie in that behalfe is insatiable neither is it expedient they should know all things but he hath concealed nothing from them that is fit to bee knowne for by many excellent prophecies hee hath foreshewen that he hath a speciall care of his Church as Amos saith Is there any secret thing which the Lord will not reueale to his seruants the Prophets Amos 3.7 The Iewes haue wickedly and vnworthily abused this prerogatiue in that they haue set their fond predictions to sale among strange nations But the truth of God hath alwaies so shined in the prophecies that all men to whom God hath giuen wisdome may cleerly perceiue that the God of Israel was and is the onely God The God of Israel the only God Verily it was no more possible for the idols to beguile the faithful which were instructed in the schoole of God then at high noone to perswade one of a perfect sight that blacke were white so farre was it off for them then to get any credit by their foreknowledge and yet least of al by their power neither of which it was any way lawfull to ascribe vnto them seeing it appeared by continuall prophecies that one God onely ruled and governed all things both aduerse and prosperous The Assyrian thaÌ„ked his idols for his victories which he obtained but God had long before instructed the Iews of that which should happen yea and had made it euident in all mens sight that hee armed this wretch to execute his own iudgements Read Chap. 10. Now to doe euill Euill taken for corrections is not taken heere to commit any outrage which is a thing far from the nature of God but it signifies to correct and send aduersities which indeed ought to bee attributed to Gods prouidence and neither to fortune nor idols And this is often met withall in the Scriptures as in Amos 3.6 Is there euill in the Citie and the Lord hath not done it Ieremiah also accuseth the people in that they knew not that God was the author both of euill and good Lament 3.38 The Lord then punisheth the sinnes of the people by warres plague famin pouertie sicknesses and other the like euils and will be knowne to be the efficient from whom all of them proceed Now Isaiah alleageth not all the examples and arguments by which he was able to haue distinguished the true God froÌ„ idols for that would haue taken vp much time but he now contents himselfe to proue it briefly and yet plainly for he hath not yet ended his argument Vers 24. Behold yee are of no value and your making is of nought man hath chosen an abomination by them NOw he scornes the idols that he might confirme the faithfull in the confidence and obedience of God seeing by this comparison that idolaters are miserably blinded and beguiled The word making ought heere to be taken in the passiue signification as if he should say It is a vaine imagination or inuention of nought But it seemes he speakes improperly Obiect in calling the idols things of nothing for are they not made of gold siluer brasse Ans vvood stone or such like matter The solution is easie for Isaiah considered not the matter but the qualitie that is to say the opinion of diuinitie which men gaue vnto them For the superstitious doe not simplie worship the wood brasse or mettall but the maiestie of God Idolaters tie a diuine maiestie to their stocks and stones which they fondly and blasphemously tie to the corruptible idol so as in effect heere is nothing but a vaine imagination To which purpose Paul saith that an idol is nothing 1. Cor. 8.4 For what can that be or what name shall be giuen to a worke of vanitie An
of their life Vers 6. Thus saith the Lord the King of Israel and his redeemer the Lord of hosts I am the first and I am the last and without me there is no God THe Prophet enters not in to any new discourse but onely confirmes the former doctrine A confirmation of the former doctrine The reason of it which it was needfull for him to do for mens mindes are wonderfully inclined to distrust and they are quickly out of heart in the time of aduersitie neither can they be raised vp by one or two exhortations He spends no wast labor then in confirming this doctrine with so many words because we neuer attribute so much to Gods power as we should We are often distracted with pensiue cares and are ouermuch glued to the things of this life The Prophet therefore hauing fixed this vnutterable name of Iehouah in the forefront By these two titles of King and Redeemer the Lord sets forth his power and loue he also calles him King and Redeemer because it is not enough to apprehend his power vnlesse we be also assured of his fatherly loue which he beares vs. That the promises of God then might haue their authoritie with vs he not only mentions his glorie but his goodnes also to assure vs that it appertaines vnto vs. But it might seeme rediculous that he calles himselfe King seeing the people were in a maner brought to nothing yet were the faithfull notwithstanding to cleaue fast to this promise so as by faith they were euen in this seruitude to apprehend a kingdome to come though for the present they saw not so much as any glimps of it The faithfull by the eies of faith behold glorie in their lowest abasement And the very truth is the former doctrine would neuer haue entred into the minds of men oppressed vnder so extreme a bondage yea almost ouerwhelmed with despaire had not this preface prepared a way and passage for it But when God familiarly inuites vs vnto him shewing that he indeed is ours faith being allured by so sweet a summons breakes forth though it were euen out of hell it selfe In saying I am the first The vse of this clause I am the Lord. he meanes not to magnifie the eternitie of God but to set forth his vnchangeablenes that so the Iewes might beleeue him to be such a one for the time to come as they had found him in times past But what necessitie was there of this Obiect may some say seeing he speakes to the faithfull who were rightly informed of this truth alreadie I answer Ans that albeit men beleeue in God yet doe they not know him for such a one as he is and oftentimes they attribute lesse to him then to a creature Therefore the Prophet would haue vs to lift vp pure hearts vnto heauen that being emptied of all false imaginations concerning him we might intirely fixe our faith vpon one God only I adde further that it was needfull this people so extreamely vexed should be confirmed against such violent temptations that they might neither lose their hope nor patience Vers 7. And who is like me that shall call and shall declare it and set it in order before me since I appointed the ancient people and what is at hand and what things are to come let them shew vnto them NOw the Lord compares himselfe with Idols as we haue seene before Another confirmation of the former doctrine Chap. 40.18.19 His purpose is to deliuer the Iewes from being discouraged or offended when the victorious Babylonians should proudly triumph ouer them for the reproches wherewith the wicked loded them were exceeding intollerable and fearefull as Wicked blasphemies Where is your God Why doth he not help you now Such blasphemies were sufficient to haue shaken the hearts of the faithfull in sunder and so farre to dismay them as to driue them into vtter despaire The Prophet therefore insists very carefully vpon this point that he might euer be confirming of them against such assaults This lamentable desolation into which the people were then falne was as a thick cloud which shadowed from them the sight of Gods louing countenance and the wicked on the other side reioiced as if their gods had now obteined the preheminence But the Prophet intending to scatter the darknes of such mists and clouds of errors shewes that Gods glorie shines as it were in certaine and infallible marks of his diuinitie which discernes him from Idols Why so Because the Lord foretold all things that should come to passe to the end his people might acknowledge him a iust Iudge in his chastisements inflicted vpon them and yet might also aboue hope be assured that he would be fauorable and mercifull vnto them To call is taken heere two waies either it is to be referred to Gods foreknowledge or to the execution thereof for as all things are gouerned by his prouidence so doth hee also know what is to come and giues plaine proofes of his prescience But we neede not stand long in discussing the signification of this word seeing it plainly appeares that the Prophet attributes vnto God both prescience and the administratiō of al things Yet I rather iudge that he refers it to the act as if he should say Shall there be found any among the gods of the Gentiles that can call that is can publish ordaine and raise vp deliuerers May you not easilie discerne by this that there is none other God but me And thus hee derides the Idols to whom men attributed such power causlesly By the verbe to shew which is presently added he sets forth the speciall goodnesse of God who vouchsafed to reueale his secrets to the elect and chosen people by the ministerie of the Prophets By the antient people some vnderstand the Gentiles saying that the singuler number is put for the plurall because the Lord no sooner furnished the nations with people but he separated them one from another and established an order which should indure for euer Others extend it vnto the creatures so as the starres should bee one people and the hearbs beasts and such like should be another But when I consider all circumstances I am constrained to follow another exposition to wit that the Lord speakes of his people and calles them ancient because he preferred them before all others and yet it is certaine that there were some long before them The Egyptians Arcadians Egyptians Arcadians and others brag of their antiquitie As touching Abraham Abraham Gen. 11.31 he came out of Mesopotamia whilest the Caldeans florished and liued solitarily in his house as if the memorie of his name should haue been buried in obliuion when the neighbour Countries were replenished with people and with all sorts of benefits Neither must we iudge of the antiquitie of Israel by the length of yeeres or in respect of any thing externall but by Gods election We must fetch our antiquitie from Gods election
Shall the clay say to him that formed it The Potter as we know hath power to make what vessell he will the Father hath authoritie to command his children and shall God haue lesse power and authoritie The Prophet therefore reproues those which contend with God in aduersitie in that they can not beare their afflictions patientlie Such must learne to giue eare to the admonition of S. Peter Submit your selues vnder God saith he and humble your soules vnder his hand Bow your necks to his yoke 1. Pet. 5.6 Striue not with him that is stronger then thy selfe if he exercise thee with diuers calamities for power belongs vnto him to gouerne vs according to his good pleasure If we stand to dispute with him No disputing with God he wil vse such inuincible arguments against vs that being conuinced we shal be inforced to giue place But if it so fall out that he doth not by and by represse our pride it is not because he is destitute of reason but because in equitie we should leaue vnto him the right to dispose of vs after his will an honor which he iustlie reserues to himselfe that his creatures presume not in the pride of their hearts to aske a reason of his doings Is there any thing more dishonorable then to reiect his iudgements when we list not to approue of them S. Paul vseth the same similitude but it is in a matter of an higher nature for he disputes about the point of Gods eternall predestination and manifests mens blind conceits who reason with God why he hath chosen some and reiected others Then he shewes that men at the least should giue God as much priuiledge as to a Potter or workeman and cries out O man who art thou that pleadest with God! Iob. 9.4 Shall the thing formed say to him that formed it vvhy hast thou made me thus Hath not the Potter power ouer the clay c. Rom. 9.20.21 Who shall dare to oppose himselfe against God S. Paul and Isaiah accords together though with some difference The Apostle then accords with our Prophet though S. Paul vseth the similitude in a different matter and of greater consequence and yet both affirme that God hath an absolute power ouer men to the end they should suffer themselues to be ordered and gouerned by him patientlie bearing all his corrections the only difference is that Isaiah speakes of things which concerne this present life and Paul of those that concerne life euerlasting Or thy vvorke it hath no hands The Prophet obserues mens vsuall formes of speaking as when we say Set to the last hand Mettre la dernier main when a piece of worke is vpon finishing and that mens hands wax feeble whilest the work is rough and vnpolished So as oft as men murmure against God for not applying himselfe to their desires they therein accuse him either of sloth or of ignorance Vers 11. Thus saith the Lord the holy one of Israel and his maker Aske me of things to come cōcerning my sonnes and concerning the works of mine hands command you me I Haue told you alreadie that I like not of their iudgements who knit this verse so with the former as if God giuing ouer his right should giue the Iewes free leaue to enquire more of him then a child of his father The other exposition differs not much from this to wit that the Israelites are miserable in that they vnderstood not Gods will yea in that they refused to know it and would not seeke for comfort but reiected it when it was offred in a word that their owne follie was the cause why their afflictions ouercharged them and that they could finde no consolation vnder them because they would not enquire at the mouth of the Lord. If we receiue this exposition we must presuppose that he speakes of an other kinde of inquisition For though it be a thing vnlawfull to enter into Gods secrets yet of his goodnesse hee vouchsafes to discouer to his Children so much thereof as is expedient for them to know And it is also good reason that as oft as he opens his sacred mouth we should carefully lend our care to all that which he manifests vnto vs. Now we may also see the selfe same fault at this day in our selues wherewith Isaiah reprocheth the auncient people the Iewes But it is more likely this sentence depends vpon the former so as it is an application of the similitude in this sense It is not lawfull for the sonne to contest with his father nor the clay to striue with the Potter how much lesse supportable is that libertie which mortall men take vnto themselues when they will prescribe rules vnto God how hee is to order his children for otherwise the sentence should be both doubtfull and dismembred But these two members sute very well together the pot suffers his Potter to doe what him listeth and he which is begotten of a mortall man dares not contend with his father shall not I then who am the Creator and soueraigne Father of all haue as much power ouer my creatures children If any like the first exposition better then Isaiah blames mens folly in that they neglect to aske of God or to learne from his mouth the things that may comfort them for they might easilie haue perceiued by the prophecies The best remedie wee can vse for our succour in aduersities what care God had of them and thereby might haue come to the knowledge of the end of their miseries And questionlesse the onely remedie in aduersitie is to goe and aske counsell at the mouth of the Lord and not to fix our eies vpon the outward estate of things present but in our spirits to comprehend the saluation to come which the Lord hath promised vs. For he is faithfull as the Apostle saith and will not suffer vs to be tempted aboue that we be able to beare but will giue an happy issue with the temptation and will augment his graces in vs 1. Cor. 10.13 As touching that which is by and by added command you me it is not to be taken by way of an imperious authority for what haue we to command God or vrge him contrary to his will No wee are to be commanded and vrged by him for none can profit in Gods word vnlesse hee bring a modest and meeke spirit In these words the Lord offers himselfe ready to teach vs to the end vve might bee bold to aske of him concerning such things as are expedient for vs to know As if he should say Aske of mee I am ready to instruct you in things needfull for your comfort And yet because this manner of speech should be somewhat improper me thinks that the complaint whereof I spake before is the fittest to wit that God is stripped as it were of his fatherly authoritie if he be denied liberty to hold his Church vnder a profitable discipline And thus this word Command is to be
thereof Which are borne of me from the vvombe This similitude by which God compares himselfe to a mother that beares her child in her vvombe is very fitting for his purpose Now he speaks of the time past in which hee began to giue vnto his people testimonies of his grace vnlesse any had rather expound these wordes more strictly to wit that God hath in mercie aduanced them and borne them in his armes as a child borne of his mother Psal 22.9 10. But because God began not onely to bee a nurcing father to this people from their naturall birth but also begat them spiritually it is not amisse to extend his speech euen to that to wit that they issued as it were out of Gods wombe into newnesse of life and to the hope of the eternall inheritance If any obiect Obiect that God is euery where called a Father Ier. 31.9 Mal. 1.6 and that this title properly belongs vnto him I answere Ans that Gods loue is so incomprehensible vnto his Church that all the similitudes in the world are insufficient to expresse the same For it is a thing that hath many branches yea infinite and vnmeasurable so as if all the benefits that witnesse true friendship were gathered into one yet this affection for the greatnesse of it far exceedes all that can bee thought or spoken of No similitude or borrowed speech sufficient to expresse Gods infinit loue to his children there is no similitude therefore that can expresse his inestimable loue If we onely vnderstand it that from the time God begat them hee hath borne and tenderly nourished them in his bosome this will well sute with that which is written in the song of Moses He nourished and carried them as the Eagle doth her little ones vpoÌ„ her wings Deut. 32.11 To be short the Prophets meaning is that vnlesse the Iewes forget their originall they must of necessitie conclude that they were not begotten in vaine but that God who hath performed vnto them the office of a louing father and mother will neuer leaue them but alwaies will assist them And besides that by continuall succession of time they so felt his power that they were at no hand to doe any homage to Idols When hee mentions the remainder it is to shew Chap. 10.21 as wee noted before that the greater part by their rebellion made a defectioÌ„ from the Church and thus the hope of the redemption appertained but to a small handfull For this cause he craues audience because the vnbeleeuers were become no lesse deafe at his voice then the prophane nations Now howsoeuer the estate of the people at that time was far from perfection and that the remnant of this dispersed people was exceeding small yet the Lord commands them to consider how miraculously they were preserued and kept vnto that instant that so they should not doubt but hee would continue a louing father and mother vnto them in like manner for the time to come And in that he requires them to hearken to his speech The true and onely way to â—edresse our miseries hee shewes that the true and onely remedie of all our miseries consists in depending vpoÌ„ Gods mouth and in hearkening to the promises of his grace for then we shall haue strength enough to beare all our afflictions As on the contrary there is a wide gate set open to rush vs into despaire yea and to expect nothing but ruine and destruction when we stop our eares and will not heare his voice Vers 4. Therefore vnto old age I am the same euen I will beare you vntill the hoare haires I haue made you I will also beare you and I will carry you and I will deliuer you I Expound this particle Vau Wherefore which wee are diligently to obserue God not onely begins but perfects the worke of his grâ—ce in vs. For thus he concludes I haue begotten you and brought you forth yea I haue borne you in mine armes whilest you were yet in your swadling clouts and therefore I will be the protector of your life euen vnto the end And thus Dauid reasons Thou O Lord diddest draw me out of the wombe thou gauest me hope euen at my mothers breasts I was cast vpon thee euen from the wombe thou art my God from my mothers belly Psal 22.9 10. God promiseth the Iewes then that hee will alwaies be a father vnto them The Lord saith Dauid will finish the good worke he hath begun in me thy mercies O Lord indure for euer therefore thou wilt not forsake the worke of thine owne hands Psal 138 8. This word I six times repeated is of great weight in my iudgement although the interpreters expound it simply as a pronoune demonstratiue But it signifies heere not onely Gods eternall essence and that he will euer be like himselfe but it is also spoken in regard of vs shewing that wee shall alwaies find him one and the same Where hee saith vnto old age this might seeme a strange speech seeing we grow to be perfect men after God hath once drawne vs out of our childhood But let euery one examine his owne strength as he ought and we shall easilie perceiue that none of vs haue so profited but we shall still feele that God had need to vphold vs daily by his power for otherwise the most perfect would fall downe flat at euery turne Which Dauid also expresseth in Psal 71. Cast me not off O Lord in the time of mine old age forsake me not when my strength faileth J haue made you I vvill also beare you He renues the same argument againe as if hee should say God will not look to your deserts but to his owne work and therefore will continue forth his grace towards you Hence we may thus conclude Seeing thou hast not only created vs to be men but also to be thy children thou wilt doubtlesse continue to beare that affection to vs which fathers and mothers doe towards their children and wilt alwaies haue care ouer vs. Vers 5. To whom will yee make mee like or make me equall or compare mee that I should be like him THe Prophet brings in the Lord here complaining of the Iewes We must not thinke the better of Idolaters because they seeme to prosper in their sinne for distrusting his power and goodnesse as also for comparing him with Idols nay for abasing him beneath theÌ„ For in seeing the Chaldeans to haue the world at will they iudged themselues hopelesse and that the memorie of the couenant was so abolished as if there had been no God left in heauen to haue taken care of them The Lord takes vp a complaint therefore against them in that hee perceiued they attributed some power to the Idols and in so doing obscured his regall authoritie He handled the same argument in the 42. 43. Chapters and in those that follow and therefore we haue the lesse need now to insist any longer vpon euery word That they should
Babel tooke in times past shall turne to her destruction in regard she nourished within her a vaine hope wrought in her heart from the perswasion of her wisdome and power as if nothing had bin able to haue done her hurt He speakes not of counsell in the singular number but of counsels and of multitudes of them to shew that they boasted and bragged in vaine though they were neuer so wittie and cunning to deceiue for the fuller their counsels were of fine conueiances and the more they vvere in number the more should they be vexed that were the deuisers of thē This is a generall sentence therefore against all such as trusting in the excellencie of their wit build Castles in the aire resting vpon their owne prouidence and inuent by all meanes how they may circumuent and catch the simple in their ginnes for God will scatter all their plots and ouerthrow their counsels as he threatned before in Chap. 30.1 Wo to them saith he that take counsell but not of me that couer with a couering but not by my spirit What is the reason then that men prosper not in their counsels Surely because they seeke not at all vnto God Iam. 1.5 from whose mouth we ought to looke for all wisedome and counsels in asking it at his hands The more such kind of persons consult then the more trouble they put themselues vnto and the lesse fruit they gaine thereby as Salomon well saith They rise vp early and goe to bed late and eate the bread of carefulnes trauailing for nothing Psal 127.2 for he speakes there of the vnbeleeuers who haue not learned to cast their care vpon the Lord but trusting in their owne industrie enterprise many things rashly and vnaduisedly The Lord derides such confidence and causing it to become frustrate in the end they feele by experience how little good they get by their plots and indeuors and thus they are corrected for their boldnes whilest Gods childrē inioy his blessings with quiet sleepe as it is further added in that Psalm not that they are vtterlie exempt from all troubles but because first of all they vex not themselues secondly they commend the issues of all their affaires with quiet minds to the blessing of God Come forth Heere we see what these counsellers are of whom the Prophet speakes to wit those diuiners who gat themselues much credit among the people vnder the vain title of wise men as if forsooth they had knowne all things by beholding the starres but wee haue spoken before Chap. 44 25. of the vanitie that is in this Iudiciall Astronomie Iudiciall Astronomie If any obiect Obiect that it was not in these diuiners to turne away imminent dangers I answere Ans The Babylonians would so haue taken it if they hauing foreseene this destruction had forewarned them of it but seeing they foresaw it not therefore it followed that their profession was vtterlie vaine Many replie Obiect that the Prophet speakes heere against the ignorance of the Arte and not against the Arte it selfe but such are deceiued Ans for he speakes here of the Chaldeans who were the fathers of this Arte. Now he addes very pleasantly that they bind the heauens in regard they stick not to auerre that their dreames are as certaine as if they had the world tied in a string or as if they had the starres clasped in their armes Yet if any had rather translate enchanters the sense will not be amisse for the Hebrue word signifies both the one and the other Now howsoeuer it be not euill in it selfe to consider of the situation of the starres yet the Prophet notwithstanding saith that such as will foretell things to come do passe the bounds of this science To consider of the situation of the starres allowed to foretell things to come thereby condemned It also seemes that to make these speculators the more odious in regard they did discredit all diuine predictions he closely opposeth them to the true Prophets for when wee fixe a fatall necessitie to the starres Gods iudgements must needs be put out of mind Vers 14. Behold they shall be as stubble the fire shall burne them they shall not deliuer their owne liues from the power of the flame there shall be no coales to warme at nor light to sit by HE heere inueyes more sharply against these Astrologians A terrible denunciatiō against these Astrologians who aggrauated Babels pride by their vaine brags for such deceiuers are wont to bereaue men of all feare of God by attributing all things to the disposition of the starres so as they leaue nothing to Gods prouidence See from whence the contempt of God and of all his threatnings springs Whence the contempt of God and all his threatnings springs namely from not attributing the punishments which he sends to his hand but to destinie and to a meeting of second causes which wizards fondlie imagin in their owne braine This is the reason why he takes vp the Chaldeans in such a rigorous sort resembling them vnto stubble set on fire which is consumed in an instant for hee compares them not to vvood with which one may make a fire of some continuance to vvarme himselfe by but to stubble or hemp-stalks to shew that there is nothing of so short continuance as such kind of men Vers 15. Thus shall they serue thee with whom thou hast wearied thee * Or and wi h those with whom thou hast traded euen thy merchants from thy youth euery one shall wander to his owne quarter none shall saue thee He now directs his denunciation against the Babylonians HAuing denounced destruction against these Star-gazers he returnes to the Babylonians and telles them that they are not to expect help from them whence they thought to haue it for they should but lose their time in resting vpon such counsels after which they had so long and so painfully trauelled Now in speaking of such as traded with her he meanes those whom wee commonly call Pettifoggers which is a similitude taken from Merchants who haue infinit shifts to beguile for there is no kinde of subtile fetches but they haue them at their fingers ends Princes in regard of their greatnes traffique not but they will vse such fellowes to serue their owne turnes and to traffique for them Now howsoeuer this may bee vnderstood of all those that were in league with the Chaldeans and had succoured them yet the Prophet aimes specially at her Diuiners Where he addes from thy youth it is to aggrauate Babels iniquitie who of old was poisoned with this fond opinion so as it was become another nature vnto her Euery one shall vvander to his quarter Some thinke the Prophet speakes of the Astrologers flight in regard euery one should bee constrained to shift for his owne life and I will willingly agree to this exposition But yet I also thinke that he alludes to the regions of heauen which the Astrologers part and measure
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
place where he saith It is God that iustifies who shall condemne Rom. 8.33 For wee may boldly appeale to the Iudgement seate of God when we are clothed with his free righteousnes in Iesus Christ But Isaiah handles another argument heere For he speakes not now of mans saluation in generall but of the ministrie of the word whereof the Lord will be the protector against all the assaults of the wicked neither will he suffer his seruants to be ouerwhelmed with their false packing nor violences In the end of the verse he shewes that he vaunts not of his fortitude as one out of gunshot or as if he meant to fight with his owne shadow but he protests that he will keepe his standing in the face of the proudest of them all that dare assaile him For whosoeuer they be â—hat bid battell to Gods word shall but dash themselues vpon their owne destruction by reason of their owne brittlenes and shall forthwith vanish to nothing Now as if he had had the thing before his eies he vseth a particle demonstratiue Behold or loe they shall vvax old as doth a garment the moth shall consume them The Psalmist vseth the like similitude when he compares the men of this world with the children of God Psal 49. For albeit the worldlings braue it out and that they shine as pretious stones yet shall they perish But the faithfull who now lie couered with filth and rubbish being once decked with new beautie shall in the end shine as the starres But in this place Isaiah properly speakes of these mad dogs who hate and barke at the faithfull Ministers of the word Now howsoeuer such prophane wretches are in best esteeme with the world and in great authoritie in the middest of theÌ„ yet all their brauadoes shall fall and come to nought euen as the beautie of garments that are defaced by the gnawing of the moth Vers 10. Who is amongst you that feareth the Lord Let him heare the voice of his seruant he that walketh in darknes and hath no light let him trust in the name of the Lord and stay vpon his God HAuing spoken of the inuincible succors which God giues to all his Prophets Heere the Prophet turnes his speech to the faithfull Isaiah now directs his speech to the faithfull admonishing them to suffer themselues to be gouerned by Gods word and to yeeld themselues teachable Whence wee may gather how farre he insulted ouer those with an holy pride which were his detractors For in regard the wicked among the Iewes at that time preuailed in respect of their multitudes the little flock were in danger to haue their faith extinguished by them In that he asks where those were that feared the Lord it is to note out the fewnes of them And yet he calles these few to take part with him that they might separate themselues from that great rout lest they should consent with them in their wicked plots so much condemned of God As in Chap. 8. Say yee not a conspiracie c. Thus then howsoeuer Gods enemies make a great armie in regard of their multitudes yet Isaiah assures himselfe that there is a remnant left who wil profit by his doctrine Now he speakes to such as feare God for where religion and the feare of God is wanting there wholesome doctrine can take no place We see how those who otherwise will be taken for great clerks and sharp witted do yet reiect the same Why so Surely those that are swollen with pride and hate modestie and all humilitie proue more then doltish when the matter concernes the discerning of this vvisdome of God It is no maruell then that Isaiah layes this as the foundation to wit the feare of the Lord that so the word may indeed be diligentlie and attentiuely receiued and heard Whence also it appeares that there is no true feare of God where the hearing of his word is contemned For hypocrites will make great brags of pietie and the feare of God but by their contempt of it they plainly manifest their rebellion in that they obstinately reiect the doctrine of the Gospell and all sound admonitions Take a sure triall heere then of such kind of persons that so you may pluck off their vizard wherewith they would couer their faces Let him heare the voice of his seruant He might euen as well haue said the voice of God The voice of Gods Ministers the voice of God but he chooseth rather to say of his seruant For God will be no otherwise heard of vs but by the voice of his Ministers whose seruice he vseth for our instruction Isaiah then speakes first of himselfe and next of all his fellow brethren who haue the same office of teaching with him And thus heere is a close opposition betweene the audience which he requires and that licentious contempt of holy doctrine which being basely accounted of among the impure they by their pride drew others as witlesse and giddie headed as themselues to the like base estimation of it Now because the faithfull might reply that the fruit of their feare and pietie did not yet appeare but that they were contrariwise in miserable seruitude as if they had been wicked liuers the Prophet meetes with this complaint and affirmes that the faithfull who hitherto had been hardlie dealt withall should not for all that lose their labour in yeelding obedience to God and his word for though they haue vvalked in darknesse yet they shall at the length inioy the light of Lord. Darknesse taken for afflictions By darknesse the Prophet meanes not ignorance nor blindnesse of minde but the afflictions whereby Gods children are in a manner ouerwhelmed And this is the consolation whereof he spake vers 4. where hee said that the tongue of the learned was giuen him that hee might know how to minister a word in due season to him that was wearie And he also heere promiseth that those who hitherto haue been almost drowned in so many calamities shall be comforted Vers 11. Behold all you kindle a fire and are compassed about with sparks walke in the light of your fire and in the sparkes that yee haue kindled This shall yee haue of mine hand yee shall lie downe in sorrow The differeÌ„ce betweene Gods comforts and those of our owne deuising Verse 10. HEe reprocheth the Iewes because they chose rather to make a fire alone by themselues to walke in the light thereof then approch to Gods light This place hath bin ill expounded And it we would haue the right meaning of it wee must note the opposition which is betweene Gods light and mans light that is to say between the consolation which the word of God brings and the vaine comforts of men who will indeuour to put away their sorrowes by things ridiculous and of no value Hauing spoken before then of light and darknesse and hauing promised light to such as gaue care to the voice of the Lord hee now saith that
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
for the same As if he should say The Lord will send the Iewes such seruants of his as they little thinke of now by whose ministrie he will prepare the way and bring back his people The maner of speech whereby he commands hath greater vehemencie in it then if he had spoken in the third person In that he bids them to take away the stumbling blocks he signifies that they ought not to be dismayed for the lets and impediments that lay in their way for the Lord would easily remoue them in his good time Out of the vvay of my people The hope of the returne is included in this namely that after God had brought back his people he would againe place them in the land of Canaan And therfore howsoeuer for ought they could see there was no way nor passage left for them yet would he prouide one and would breake all barres and obstacles Why so Because they had the Lords promise here for their returne and in deed it was he that brought them home in safetie Vers 15. For thus saith he that is high and excellent he that inhabiteth the eternitie whose name is the holy one I dwell in the high and holy place with him also that is of a contrite and humble spirit to reuiue the spirit of the humble and to giue life to them that are of a contrite heart HE confirmes the former sentence touching the restoring of the people after the captiuitie A confirmation of the former sentence But this verse may be two waies expounded either that the Prophet preuents a doubt which might fall into the minds of the faithfull and so he mentions things opposite or that he drawes an argument from Gods nature to confirme the hearts of the weake That this may be the better vnderstood and opened first of all we know that our minds are often distracted by such thoughts as these to wit That God in deed is in heauen but in the meane while there is a great distance betweene him and vs and that he little regards vs or else lets things goe at six and seuen in the world or that hee cares little or nothing for our matters Now to correct this imagination the Prophet grants it is true that God dwels on high but yet doth not therfore cease to behold and to gouerne this world by his prouidence for he is careful of mens saluations and dwels also vvith the afflicted and with those that are of a contrite and broken heart For though the Lord be high yet he beholdeth the lowly as it is in Psal 113.3.4 and 148.6 and in other places The other sense is that God resembles vs nothing at all For we tremble in aduersitie because we measure him according to our owne capacitie and thus we mutter How can the Lord help vs seeing vve are ouerwhelmed with troubles Moreouer the afflicted are for the most part despised and neglected And thus we thinke that God is carelesse of vs because we conceiue of him according to the reach of our carnall reason But it is our parts to iudge farre otherwise of him and therfore the Prophet saith that he dwelâ— in the heauens to signifie that he is not subiect to humane affections for he is alwaies like himselfe and neuer changeth his counsell As he therefore hath once promised to restore the people to their former libertie so will he assuredlie performe it This exposition I approue of and yet rather accept of the first which is more ample and copious and also agrees with other testimonies of the holy Scriptures where these two things are often conioined namely That God dwels in heauen and yet hath respect to things below but especiallie of his children as I said erewhile Dwelling in eternitie Obiect But we grouell on the earth we are vnstable and neuer continue stayed nor setled in that which we haue once imbraced Ans and therefore hee separates God from men for in him there is not so much as a shadow of turning Iames 1.17 Contrariwise wee are not so affectioned as to haue a perpetuall care ouer such as neede our helpe I dwell in the high and holy place The holy place is often taken for the Temple but heere it is taken for heauen it selfe Why God calâ—â—â— himseâ—fe the holy one dwelling on high We see wherefore the Lord calles himselfe holy and dwelling in an high and holy place euen that hee might cause vs to know vvhat difference there is betâ—eâ—ne him and vs and betweene his nature and ours Besides we may hence collect a speciall consolation A consolatioâ— namely that the Lord will assist the poore yea and dwell in the middest of them if so be they acknowledge their miseries For the wicked shall be pressed with diuers calamities but in the meane while they cease not to remaine haughtie and vntamed Let such neuer looke to haue God dwell vvith them With whom God will dwell for those that will expect any comfort from him must be rightly humbled and brought low in their owne sight But he stoopes euen to the dead that by inspiring new life into them he may create them anew Afterwards he makes expresse mention of the humble spirit and contrite heart to let vs vnderstand that these promises appertaine to none that are rebellious and stiffe-necked in their afflictions but to such as hauing at last subdued all loftinesse of spirit shall shew themselues humble and meeke Vers 16. For I will not contend for euer neither will I be alwaies wroth for the spirit should faile before me and I haue made the breath He prosecutes the same matter still HE prosecutes the same doctrine For this was an hard matter to perswade them of in regard that in this tedious banishment they felt God as it were their enemie It was no easie matter then for them to conceiue such a taste of this grace as might cause them to take heart vnto them and to bee of good cheere The Prophet therefore meetes with this doubt and shewes that the euils which they were to indure should last but for a time and that God vvould not alwaies be wroth No doubt but hee hath iust cause giuen him to be angry but hee rather parts with his right and pardons that which he might iustly exact And thus he ioines vvith Gods vvrath that moderation vvhereby hee comforts the faithfull In wrath God still remembers mercie lest the spirit should faile For albeit he reasons from the nature of God yet this promise is particularly directed to the Church Let vs for euer then keepe this point in our remembrance in our extreamest anguishes that so we may not thinke that God will stand to contend or to plead the case with vs. When he saith that God is vvroth it is by way of yeelding so much vnto vs in respect of the weaknesse of our flesh for in aduersitie we can conceiue no otherwise of God but as of an angry Iudge and no
question it is profitable for vs to bee touched with this feeling which ought to bring vs to repentance This phrase of speech then must wholly bee referred to our weakenesse and not vnto God For the Spirit shall be clothed againe Heere he renders a reason wherefore the Lord will not contend for euer but this place is diuersly expounded Among other expositions this seemes to agree best that the Spirit is clothed with the body as with a garment In which regard the body also is called the Tabernacle or dwelling place of the Spirit If we receiue this exposition there will be a double sense for some referre this place to the last resurrection and say that the soule shall bee clothed that is to say after it shall depart from the body shee shall returne the second time into it as into her house And thus it should be an argument from the greater to the lesse thus I will raise the dead bodies wherefore then should not I put you into a better estate though you seeme as good as dead The other sense which some others follow will be better and lesse constrained for this interpretation touching the last resurrection seemes far remote from the scope of the text I haue compassed the Spirit in vvith the body As if hee should say It is I that haue created men you must thinke that I will haue a care of them then But I should thinke that the Prophet mounts higher for he teacheth that the Lord handles vs thus mildly and graciously because hee knowes and is well acquainted with our frailtie and infirmities This doctrine is confirmed vnto vs by many other places of the Scriptures but amongst the rest out of Psal 103.13 14 15. Euen as a father pitieth his owne children so is the Lord compassionate ouer such as feare him He knowes whereof we be made he remembers we are but dust Man is like to grasse he florisheth as a flower of the field In Psal 78.38 39. it is said in the same sense But he being mercifull forgaue their iniquities and destroied them not He often called backe his anger and suffered not his vvhole displeasure to arise for he remembred they vvere but flesh and a vvinde that passeth avvay and returneth not againe And me thinkes the Prophet meant thus much in this place as if the Lord should haue said What should I doe trying my force against a little vvinde or breath or against a leafe or grasse which vanisheth in a moment and withers away as soone as it hath felt the heate of the Sunne Some expound the verbe Iaatok Shall faile and this agrees well enough to this place for our Spirit must needes faile as soone as the Lord doth begin to manifest his power against vs Psal 104.29 But not to stand vpon the signification of the words we see I hope what the Prophets meaning is for he shewes that God spares vs and vseth great lenitie towards vs in correcting our vices because he respects our infirmity and meanes to support and relieue it Vers 17. For his wicked couetousnesse I am angry with him and haue smitten him I hid me and was angry yet he went away and turned after the way of his owne heart A complaint HEre he complaines of the desperate obstinacie of the people and shewes that the Lord had exceeding iust cause to punish them thus so as they could not complaine of his ouer great seueritie For his lusts Others turne it For his auarice And in this sense if you vnderstand it of auarice it is by a figure called Synecdoche taken as a part for the whole For couetousnesse is the roote from whence other vices spring But we may take it generally for all lusts For the Lord was wroth against so many wickednesses wherewith the Iewes were stained and punished them seuerely for them But he speakes expresly of lust to shew that they were chastised not so much for their manifest and open sinnes as for that they were guiltie before God For this sufficeth to all mens condemnation that God is the Iudge of thoughts So as he will not onely punish notorious iniquities but also the secret inordinate and wicked lusts and affections of the heart Besides hee aduertiseth them that they are iustly smitten that by feeling their guiltinesse they might humblie sue for pardon I haue smitten him and hid my selfe The meaning of these words is that his grace stood a farre off and was hidden from them for a time But he speakes according to our opinions For we apprehend God as an enemie and angrie with vs when he punisheth our offences as we haue said before And doubtlesse it is needefull we should thus conceiue of him and apprehend him that thereby we may be brought to acknowledge our sinnes which we will neuer do in good earnest neither will we be effectuallie touched with the horror of them vnlesse we consider and be assuredly perswaded in our minds and consciences that we haue thereby prouoked the wrath of God against vs. Now as it is expedient that we be brought to repentance by this meanes Beware of being ouerwhelmed by desperate sorrow yet let vs beware that we be not ouerwhelmed with sorrow in imagining either that God is irreconciliable or that he will haue no more to doe with vs. Thus then the Prophet mitigates these excessiue feares and forbids vs to measure God according to our owne ell For albeit he chasten vs yet ceaseth he not to beare a gracious loue and fatherly affection towards them whom he hath adopted But he vvent his vvay This is the rebellion which the Prophet taxeth and reproues namely that the people amended not by their stripes but obstinately perseuered in their wickednes and therefore he shewes they were growne past cure in regard the violent remedies which God vsed could not bring them back into the right way Vers 18. I haue seene his waies and will heale him I will leade him also and restore comfort vnto him and to those that lament him THe Lord here on the contrarie magnifies his mercie Our maladies incurable if the Lord should not preuent vs by his grace in regard that he is fauorable to this so obstinate and rebellious a people and in preuenting them of his meere bountie and compassion As if he should say I haue indeuored to bring them to repentance by my rods and chastisements euen whilest they pursued their lusts but they haue shewed themselues obstinate and incorrigible so as I haue spent all my labour in vaine I might therefore if I would iustly destroy them yet had I rather heale and saue them But this can not be effected vnlesse I manifest my great and infinite mercie Well I will therefore withdraw my corrections You see then that our Prophet by degrees amplifies and sets forth Gods mercie whom he brings in as a careful Physition be thinking himself of the aptest and fittest medicines to cure this peoples maladies But they are incurable vnlesse
of watchmen of a Citie which the Prophet heere vseth Albeit indeed his meaning was to teach without any figure that the Church shall bee freed from all dangers in regard shee hath God for the protector of her saluation And yet respect must alwaies be had to the nature of Christs kingdome The nature of Christs kingdome here on earth For it is not maintained neither by weapons nor force of men but as it is in it selfe spirituall so is it vpheld by spirituall armour and defences The Lord then will haue his Ministers whose seruice hee will vse for the preseruation of his Church by the sword of the spirit which is the word of God Shee shall be safelie kept then not by mans helpe but by the secret and spirituall power of God And the Prophet in saying You that remember the Lord expoundeth himselfe Now howsoeuer this sentence appertaines to all the faithfull who are commanded as much as in them is to extoll the name of God in all places yet hee alludes especiallie to the Priests who being publike officers were to leade the way vnto others and to bee giuen withall their affections to the setting foorth of Gods praises Pastors must not onely feede but also defend the Lords flocke Besides the Pastors are here admonished of their duties for it is not enough to feede the Lords flocke vnlesse therewithall they defend the same against the assaults of wolues and robbers They must be vigilant then and stand day and night in their watch-tower if they meane to discharge their duties as they ought The Lord forbids them to be silent for he would haue them carefull and diligent in their places In which hee shewes what great care he hath ouer his hurch This text also witnesseth that it is a singular fauour of God when he sends faithfull Pastors amongst vs that are carefull of our saluation For we lie open to infinite dangers and are by and by inuironed with Satans nets if the Lord preserue vs not by his succours We ought therefore euermore to begge of him that hee would furnish vs with meete helpes which he knows to be necessarie for vs. Vers 7. And giue him no rest till hee repaire and vntill he set vp Ierualem the praise of the world To the dutie preaching he addes prayer HItherunto the Prophet hath discoursed touching the office and dutie of teaching But because this would not suffice without prayer were added hee exhorts the Ministers thereto For as I take it the particle him must be referred vnto God We ought therefore to be instant and to importune the Lord continually that he may be pleased to giue good successe vnto our labors which otherwise would become vnfruitfull So then whilest we shall diligently imploy our selues in preaching the word and forciblie resist and withstand the practises of Satan with all our might let vs learne therewithall foorthwith to turne our hearts towards God beseeching him by humble prayer Prayer must goe with preaching that hee would not suffer our labours to be in vaine Euen as in the beginning of the Chapter then hee referred silence vnto doctrine saying That hee vvould not hold his tongue so in this place hee referres it vnto prayers by which we obtaine some fruit from the doctrine Yea the very Angels whet on our diligence by their example to this affection of prayer For one of them as we reade in Zach. 1.12 praies with great feruencie for the restauration of the Church Till hee repaire Hence let vs gather that these are two distinct benefits first in enioying faithfull pastors which watch for the saluation of the Church secondly that the Church is restored and vpheld in her estate by their paines But God who speakes here doth properly attribute the bestowing of these benefits to himselfe as in many other places How shall they preach saith S. Paul vnlesse they bee sent Rom. 10.15 It is Gods peculiar office then to establish good pastors for otherwise no man would euer bee fit to exercise so difficult insupportable a charge 2. Cor. 2.16 Againe hee onelie sets forward the restauration of the Church by their meanes It is Gods peculiar office to establish good Pastors in his Church for their endeuours would proue vtterlie vaine and fruitlesse if the Lord gaue them not good successe Here wee see then that mens externall labours are ioyned to the efficacie of the holie Ghost For albeit the Lord himself alone begins and makes an end yet hee vseth instruments by whom hee serues his turne for the erecting building vp of his Church This admonisheth vs not to be out of hart no though we see nothing but ruines and a wofull scattering But let vs pray that the Lord would bring all confusions into a right order which he for his part hath also promised to doe Where he addes vntill he set vp Jerusalem it is as much to say As to cause the Churches beautie to appeare so as matter of ioy may proceed thence For as long as wee onelie feele Gods seueritie wee become mute and confounded but when he frees vs from trouble therewithall he reuiues vs and opens our mouthes in furnishing vs with matter of praise and thanksgiuing Vers 8. The Lord hath sworne by his right hand and by his strong arme * Or if I giue surelie I will no more giue thy corne to bee meate for thine enemies and surely the sonnes of the strangers shall not drinke thy wine for the which thou hast laboured ISaiah prosecutes the similitudes which hee vsed before The same similitudes prosecuted For in regard Christs kingdome could not otherwise bee described by reason of the shallownesse of our capacities it was requisite it should bee represented before vs vnder such borrowed speeches Euen as heretofore then hee hath promised abundance of all good things Vers 3 4. Vers 6. and secondly a faithfull gard who should carefully watch for the good estate of the elect so in this place hee promiseth peace and tranquillitie which the faithfull should quietly inioy and should neuer be disappointed thereof As if he should say Whatsoeuer thou possessedst heeretofore was exposed to pillage and to the spoile but now all things shall be secured vnto thee and thou shalt be abundantly satisfied vvith thy vvheate and vvith thy vvine In a word thy felicitie shall bee full of tranquillitie But in regard our peruersitie is such that we cannot belieue in God though he makes vs neuer so large and liberall promises therefore Isaiah brings in the Lord binding himselfe vvith an oath Why God bindes his promises with an oath for the Lord stoopes so low vnto vs as to sweare the more to reproue our distrust and obstinacie Now he sweares by himselfe because hee hath no greater to sweare by as the Apostle speakes Heb. 6.16 Now he also mentions the right hand of God that is to say his power because it was fitting for this purpose As if hee should
cause he now exhorts them to celebrate the memorie of those benefits which God had bestowed vpon their fathers that by their example they might the better come to apprehend Gods loue towards themselues The scope of the text also shewes that the Iewes are conioined with their fathers to the end the couenant common to them both might encourage them to hope for better times According vnto all things He vseth this particle As to shew that in aduersitie these benefits of God giuen vnto his people should forthwith come vnto our remembrances no lesse then if they were present before our eies though otherwise they may seeme to be worne out with age For if they appertained not vnto vs it were but labor lost to remember them which the Prophet also confirmes by the particle Vs. Why so Because the Iewes being members of the same body he had good reason to account them as the right successors of their grandfathers and other ancestors Truly Isaiah felt not these benefits past which he heere mentions but in regard they had bin bestowed vpon the Church the fruit of them reached in part vnto him because he was a member of the same How wee ought to esteeme of the communioÌ„ of Saints And questionles this communion of Saints whereof we make profession ought to be of such value with vs as to thinke that whatsoeuer the Church receiues from the hand of God is also giuen to vs. For there is but one Church of God and that which is now hath nothing separate from that which was in times past Isaiah also expounds himselfe when hee addes for the great goodnes towards the house of Israel Seeing then the Lord shewed himselfe a liberall benefactor towards his people we ought at this day to expect the like in regard that we be of his houshold and members of his Church Wel then albeit we feele him angrie against vs for our sinnes yet must we cheere vp our spirits through a liuely hope and arme our selues against all distrust because God can not forsake his Church In the meane while we haue to note that the Prophet highly extols and magnifies Gods mercie heere thereby to teach vs that the foundation of our saluation The foundation of our â—â—luation and of all other benefits flowes from thence And this shuts out all merits of men that so no man may presume to attribute any thing at all vnto himselfe But to the end this doctrine may be the better vnderstood let vs consider the time whereof Isaiah speakes Religion and Iustice then principallie bare sway and florished for howsoeuer the people had corrupted themselues yet Moses Aaron and other holy personages shewed forth good testimonies of their innocencie and holines And yet the Prophet teacheth that all the good things which Moses and the rest receiued were not to be ascribed to their merits but to Gods mercies But what are we in comparison of Moses Vse that wee should thinke to merit ought at Gods hands Thus then as these repetitioÌ„s of Gods great goodnes tender loue and great mercies doe greatly serue for the raising vp on high the weake and broken hearted that they may ouercome their greatest temptations so ought the same to put to flight and to swallow vp all thought and conceit of mens merits Vers 8. For he said surely they are my people children that will not lie so he was their Sauiour HE speakes of the peoples election God lookes that our conuersation should answer our vocation and brings in God discoursing of it to put vs in mind of the end of our vocation namely that he will haue a people separated vnto him from the world in the midst of whom his name may be worshipped and called vpon And yet therewithall he accuseth the Iewes ingratitude who deceiued God of his expectation not that the Lord was indeed deceiued seeing he foresaw well enough what they would be which he had also testified by Moses Deut. 32.15.16 But the scripture speakes thus when men by their vnthankfulnes care not to defraud the Lord of his due as wee haue seene in Chap. 5. I looked that it should haue brought me forth grapes but behold vvilde grapes He speakes not of Gods secret counsel but speakes after the manner of men to set forth the mutuall consent which ought to be betweene God and the faithful that all those to whom he vouchsafes his presence as their father should be readie for their parts to answer when he calles vnto them for this foundation remaines sure namely that none of Gods elect can perish because God knowes who are his 2. Tim. 2.19 And yet we know that the end of our vocation is to liue in holines righteousnes as all the Scripture witnesseth and also according to that which hath bin often said in many places Chap. 43.21 55.5 The Lord had iust cause therefore to say that he had chosen the people to be holy and true and that he might haue children farre from lies and vanitie But the people did falsifie their promised faith and reuolted from that simplicitie of heart which they ought to haue followed for they were whollie replete with fraude and hypocrisie and yet the Prophet giues them hope of pardon if so be they would seeke the Lord and humble theÌ„selues before him with true repentance He also notes out that which is the principall in Gods seruice to wit that we bring with vs thereunto a pure and vpright heart Whence it also followes that the Lord neuer forsakes vs till we haue bin disloyall towards him in breaking our faith Seeing this people then pleased themselues in their vices it was needfull they should be first conuinced of their infidelitie that being conuerted vnto God they might in the end feele him their sauiour Vers 9. * Or in all their anguish there was no anguish In all their troubles he was troubled and the Angell * Or of his face of his presence saued them in his loue and in his mercie he redeemed them and he bare them and caried them alwaies continuallie The inestimable loue which God beares to his Church HE amplifies and sets forth Gods goodnes towards his people shewing that he bestowed benefits vpoÌ„ their â—athers whilest they suffred themselues to be conducted by him yea he had such care ouer them that himselfe was troubled in their troubles and bare their miseries and anguishes In speaking thus he notes out the inestimable loue which God beares towards his chosen And the Lord also the better to draw and allure vs to come vnto him speakes after the maner of men attributing vnto himselfe all the affection loue and fatherly compassion that can possiblie be in them No loue comparable to Gods loue And yet it is impossible to thinke of any loue or good will of men in this world which he farre surmounts not I vtterly reiect not the other exposition to wit that the people were not troubled in
and mercies for the infinit goodnesse of God for he discouers and powres out his bowels as it were in shewing himselfe a liberall benefactor towards vs. And these said fauours are so great that wee cannot possiblie esteeme nor value them as we ought But it is no new thing to see the faithfull pressed with griefe to powre out their complaints familiarly in the presence of God charging him that hee hath shut his bowels from them I grant they retaine this principle The faithfull euer retaine this principle namely that God is alwaies mercifull that God is alwaies mercifull in regard his nature is vnchangeable and howsoeuer they impute it to their sinnes that they feele him not such a one to them yet to preserue themselues from despaire they expostulate vvith him how it can be that hee should handle them so seuerelie Yea in shewing them nothing but the signes of his wrath as if he had forgotten himselfe Vers 16. Doubtlesse thou art our father though Abraham be ignorant of vs and Israel know vs not yet thou O Lord art our father and our redeemer thy name is for euer THe Lord permits vs familiarly to powre out our hearts before him A definition of prayer For prayer is nothing else but a manifesting of the heart in the presence God so as the best remedie we haue to releeue our cares and anguishes is to lay them vp in his bosome Cast thy burthen saith Dauid vpon the Lord and he shall nourish thee Psalm 55.22 and 37.5 The Prophet then hauing numbred vp Gods benefits towards the Iewes whereby his power and goodnesse was sufficiently manifested and yet that men by their sinnes depriued themselues from tasting the fruit thereof he now comes to this point namely that Gods goodnesse is so great that it ouercoms mens stubbornnesse He calles him father in the name of the whole Church For all cannot call him thus The Churches priuiledge because it is a priuiledge that peculiarly belongs to the Church of God to call him father in his presence Thence we may gather that Christ as the first borne God hath neuer been called vpon as a father in the Church otherwise than by Christ or rather as the onely sonne of God hath alwaies borne the chiefe sway ouer the Church for God cannot be called father but by him And againe here wee see that the faithfull contend not with God but onely draw arguments vnto themselues from his nature whereby to ouercome all temptations and to settle their hearts in good hope Though Abraham knovv vs not Quest Some aske here why the people say that the Patriarke knew them not S. Ans Saint Ierom. Jerome thinks it was because they were degenerate and therefore were not worthie of so great an honour But I take this exposition to be ouer curious The true sense is That albeit our forefathers disauow vs yet God stil holds vs for his children and shewes himselfe a father towards vs. Those who say that Abraham and the rest of the faithfull had cast off all care touching the affaires of this life doe too subtilly wrest the Prophets words to a wrong sense I speak not of the thing in it selfe but I say these words proue not that the Saints are altogether carelesse of vs. The true sense of this place The most natiue and pure sense is this Lord we acknowledge that in regard thou art our Father it is a thing so firme and sure that albeit our fathers after the flesh should faile vs yet vvilt thou neuer cease to bee a father vnto vs Psal 27.10 So as all rights of nature shall cease rather then thou shouldest cease to shew thy selfe a father vnto vs or that thine holy adoption should bee made void seeing it is established in thine immutable counsell and ratified by the death of thine holy Sonne And yet in the meane while we may hence gather that the holy men so pray and present themselues before God that they looke not to the intercessions of others for praier is inioined them vpon this condition that wholly resting themselues in the fatherly loue of God they reiect all other confidences But if our Prophet taught the Iewes not to direct their hearts toward Abraham and Iacob who yet had receiued so many precious promises to be heard of God then is it certaine that we haue now no more cause to runne to S. Saints not to be praied vnto Peter to S. Paul and the rest then to them For this is not a priuate praier made by one or two but publike and appertaining to the whole Church in generall as if the Prophet had heere set them downe a forme of praier And questionlesse our confidence ought so to be setled vpon Gods fauour and fatherly goodnesse towards vs that we should shut our eies against all intercessions of men whether aliue or dead In a word the faithfull heere protest that they gaze not heere nor there but rest themselues in God alone Quest But some may aske now why hee onelie names Abraham and Iakob and makes no mention of Isaack Ans The reason is because the couenant was more solemnly ratified with these two heere noted I grant that Isaack had no lesse part therein then they but yet hee neither receiued so full nor so many promises Our Redeemer Redemption is heere expressed as a testimonie of this adoption for by this experiment God shewed himselfe the Father of this people And therefore the people pray vnto God and with assurance call him Father in regard he had manisted vnto them so admirable a signe of his fatherly good will which gaue them incouragement to hope well But redemption simply in it selfe would not haue sufficed vnlesse the promise had bin therewithall annexed Euen as then hee did once redeeme them so doth he promise to be their father for euer The clause from all time sets forth the stedfastnesse and stabilitie of Gods fatherly loue For we haue not deserued the name of children but in regard that his will onely by which hee hath once adopted vs for such is vnchangeable Seeing the Lord then hath an eternall name it thereupon followes that the title and grace which is thereunto conioined and flowes from this eternitie shall indure for euer Vers 17. O Lord why hast thou made vs to erre from thy waies * Or wherefore hast thou turned and hardened our hearts from thy feare Returne for thy seruants sake and for the Tribes of thine inheritance BEcause these phrases of speech seeme harsh and tart some thinke the vnfaithfull are here brought in murmuring against God and blaspheming him for their malice turnes into rage whē they haue lost all hope But the scope of the text crosseth this conceit For the Prophet shewes the fruit which should proceed from these miseries and calamities of the Iewes How Because being humbled and brought low they should cease either to be proud or to please themselues in their vices They
in regard the Iewes sinned of a set malice and rather against knowledge then of ignorance For they had been often taught and instructed but they insolently reiected all admonitions In which respect they were much lesse excusable then those to whom the Prophets were not sent For as no man aliue can pretend any cause of ignorance No man can pretend ignorance so yet the Iewes much lesse and those to whom the word of the Lord hath been published who for this cause shall haue a sharper sentence of condemnation pronounced against them then and shall be more seuerely punished then any other Hee sets downe the meanes of this call namely that hee had exhorted them by his Prophets For by the clause I spake hee repeates one and the same thing twice according to the custome of the Hebrewes as wee noted before To hearken to the Lord is to obey his word for it were to little purpose to lend an eare vnlesse vvee follow that which the word propounds vnto vs. For otherwise what difference is betweene vs and the Asse who wags his eares God will be heard with the heart Prou. 23.26 As for a fained audience he vtterly reiects it Now he shewes the cause why they would not come at his call surely they stopped their eares against wholsome doctrine For the beginning of obedience is to bring with vs a desire to learne Before mine eies is as much to say as before my face which phrase of speech he vsed a little before Euery man sinnes before the eies of the Lord neither can any auoid his presence But it is properly said that we sinne before his eies Who is said to sinne in Gods eies when being called by him wee stand not in awe of his sacred presence for he is neerest to those whom he calles by his Prophets yea to such it may be said that he shewes himselfe visibly Therefore so much the more detestable is their impietie and worthy of the more stripes who as it were with whorish foreheads despise God who in such familiar manner summons and calles them vnto him Now by the latter end of the verse it appeares that the Iewes are not condemned for any enormous sinnes but chieflie in respect of their new found deuotions by which they corrupted the seruice of God For albeit they were forward enough in hunting after their forged sacrifices thinking thereby to obtaine Gods fauour yet himselfe pronounceth that he abhorres all such endeuours because there is nothing but pollution therin It is not permitted to euery one then to follow that which seemes good in his owne eies We must not follow that in Gods seruice which seemes good in our eies but we must haue an eie to that which God approues of and not turne therfrom no not an haires breadth Well we see that this vice hath not raigned in one age onely namely that men haue followed their fond appetites and haue worshipped their owne inuentions in stead of God when the question hath been touching his pure seruice But how great delight soeuer men take herein sure it is the Lord protests that hee contemnes and abhorres it Vers 13. Therefore thus saith the Lord God Behold my seruants shall eate and yee shall bee hungrie Behold my seruants shall drinke and yee shall be thirstie Behold my seruants shall reioyce and yee shall be ashamed 14. Behold my seruants shall sing for ioy of heart and yee shall crie for sorrow of heart and shall houle for vexation of mind Hypocrites distinguished from the faithfull THe Prophet here distinguisheth yet more clearely hypocrites which hold a place in the Church only from his true and lawfull children For though all will needs take vnto them the title of Gods children yet he shewes that many were to be chased out of the house that those who proudlie insulted ouer Gods people should be frustrated of their hope because it was vaine false And we are to note well the remarkable opposition which is here put betweene Gods seruants and those that falsely glorie in his name For he shewes that their vaine titles their boasting and false perswasions should stand them in no stead These words they shal eate and drink signifie felicitie and a prosperous estate in this present life For it is as if he had promised to haue such care ouer the faithfull that they should want nothing Obiect But it seemes the Lord here promiseth his seruants more in words then he performes in deedes For are they not often hungrie and thirstie whilest the wicked ouerflow in all sorts of good things and abuse them to excesse and riot I answere Ans that Christs kingdome is here noted out vnto vs vnder these figures for otherwise we cannot comprehend it For which cause the Prophets are wont to borrow similitudes fom earthly kingdoms in which when the subiects flow in wealth and in the inioying of all blessings there Gods liberalitie is to be espied by which also wee ordinarily iudge of his fatherly loue towards vs. Note But because it is not expedient that the faithfull should fixe their hopes vpon earthly commodities it is enough for them that they take onely some little taste of them the better to vphold their faith And if it so fall out that they bee now and then pressed with wants yet by feeling the benefit of contentation with a little they cease not for all that still to acknowledge God for their father and to taste of his liberalitie Nay The faithfull richer in their pouertie then the greatest Kings in their superfluitie shall I say more euen in their very pouertie they are oftentimes richer indeede then Kings and great Lords of the earth But although the wicked enioy neuer so much yet are they the only miserable people in the world because they cannot enioy their wealth with a good conscience The Prophet therfore hath respect to the right vse of Gods gifts For such as serue him purely receiue from him as children from the hand of their father all things needfull for this life present But the rest as vsurpers and theeues take whatsoeuer they possesse by stealth and robberie No riches nor abundance can satisfie the wicked No â—iches can satisfie a wicked man they are alwaies in distrust and trembling their consciences will neuer giue them rest The Lord you see then promiseth no more here then hee truely performes neither must we iudge of this felicitie by outward appearances This wil be better perceiued by the words following where hee speakes of reioycing and giuing thankes For no doubt the Prophets meaning is to say that contentment consists not in the inioying of abundance Contentment consists not in abundance but in tranquillitie peace and gladnesse of mind because all things are vnsauorie to the vnfaithfull But the godly take more pleasure in the feeling of Gods fatherly loue then in all the pleasures of the world Our chiefe felicitie In the meane