sentence against the vnbeleeuers But hee hath prefixed his owne time and knowes the opportunities right well in which wicked men are to be punished and when to giue succor to the good In the next place he shewes that the rigour of Gods iudgement shall be so great that it shall not only giue iust occasion to the Babylonians to weepe but also to howle because he will openlie display his strength for their destruction For the verbe Shadad signifies to scatter and to destroy whence Shadai one of the names of God which some haue translated Almightie is deriued Heere is then an elegant allusion to this etymologie as if he should say The Babylonians in their destruction shall feele it is not vaine that God is called Shadai that is to say strong and Almightie to destroy Vers 7. Therefore shall all hands bee weakened and all mens hearts shall * Or run out melâ— HE shews that the Lord shal haue so great power to destroy the Babylonians that they shall be vtterly destitute of any thing whatsoeuer that might hinder or turne backe his wrath For albeit they were very rich and mightie yet should they haue such deiected hearts and such weake hands that they should neither haue will nor power to resist And thus by the way hee glanceth at the crueltie wherewith the Babylonians were puffed vp seeing it is in the power of God to dissolue mens hearts to breake loosen or weaken their hands or armes in such wise that all valour shall fall to the ground and strength shall be turned into smoke Now when the heart quailes what auailes castles great troopes of men riches forts and fortresses what auailes a shop well fraught with tooles withouâ— a workeman we haue experience of this daily euen in those to whom God notwithstanding giues great meanes And thence we may perceiue how vaine that confidence is which wee put in the helps of flesh seeing they are so vnprofitable if God doe smite our hearts but with the least astonishment Vers 8. And they shall be afraid anguish and sorrow shall take them and they shall haue paine as a woman that trauelleth euery one shall be amazed at his neighbour and their faces shall be like flames of fire BEcause the signification of the word Tsirim is doubtfull the Greeke translatours haue turned it Ambassadours But here it signifies anguish as may sufficiently be perceiued by the similitude of the woman in trauaile with child which is afterwards added For he heere sets before them as it were in one word that which he had told them before to wit that their hearts should melt Vers 7. and their hands should be weakened because saith he anguish and sorrow shall surprize them But whence comes this astonishment From God The ancients called this astonishment a distracted feare Thus called they the hobgoblins visions and such like things which frighted men albeit they had no inward occasion at all so to doe This was not altogether from the purpose but yet notwithstanding they erred too grosly because they vnderstood not that such a thing proceeded from God As a woman is trauell with child Surely the Babylonians had iust occasion of feare seeing themselues assailed by valiant and warlike men but yet the Prophet threatens them that they shall quaile and be in a swound although they were strong enough to resist them because they should bee dulled by a secret iudgement of God To this appertaines that which he addes namely that euerie one shall be amased at his neighbour euen as when men affrighted looke gastly here and there and not onely that but also when there shall be any hope of succour yet they shall stand still like blockes as men depriued of all feeling But the vehemencie of the feare is yet much more cleerely expressed in the member following when he attributes vnto them faces like fire For they are too sparing who thinke as some doe that this word signifies shame as if it were said in one word they shal blush with shame Isaiah meant a greater and a more fearefull thing then so When torments presse vs indeed the face will be inflamed and wee shall glow as being closed in with dolours truely it were too light then to referre it to a blushing onely in such an horrible desolation For he describes so strange a calamitie that for the bitternesse of it flames shall sparkle as it were out of the face which indeed comes to passe when men are vexed with extreame dolour The similitude of a woman in trauile not onely expresseth the greatnesse of the griefe but also a sudden hurliburly Euen as the calamitie then should be bitter and violent so also Isaiah saith it shall be sudden and good reason for the Babylonians who wee furnished with so many forces could neuer haue dreamed that they should euer be molested by any means whatsoeuer Vers 9. Behold the day of the Lord commeth cruell with wrath and fierce anger to lay the land waste and hee shall destroy the sinners out of it HE repeates that which he touched heeretofore to wit that although the Babylonians rested securely in their abundance that the day of the Lord notwithstanding is at hand which will astonish these secure fellowes But yet it may be demanded Quest for what cause the day of the Lord is called cruell seeing there is nothing more desireable then to inioy the presence of God neither is there any thing indeed but this onely which makes vs happy I answere Ans we must alwaies obserue to whom the Prophet speakes For the Prophets were accustomed to diescribe God in diuers sorts according to the diuersity of the auditors as Dauid also testifies where hee saith that hee is mercifull and fauourable to the good seuere and rigorous to the wicked Psal 18.16.27 For what can the wicked conceiue in God but an extreme seueritie and therefore they tremble as soone as they heare him spoken of But the faithfull on the contrarie conceiue and receiue great ioy and sweetnesse in such words so as nothing can bee propounded vnto them more delectable And therefore when the Prophets turne themselues to the faithfull they mingle ioy and gladnes therewithall in mentioning of God because they onely feele him gracious and mercifull vnto them but if they speake to the vnfaithfull the iudgement of God is no sooner propounded but they adde teares and sorrowes For euen as the faithfull reioyce at the presence of God because they apprehend his goodnesse by faith so also the wicked on the contrary are afraid because their consciences reproues them and findes them guiltie in regard their seuere Iudge is at hand Amos 5.18.20 And because hypocrits also seeme to wait for the day of the Lord with great desire boasting that he will assist them the Prophets are wont to vnmaske them testifying also that this day shall be cruell and terrible Isaiah also applies a description to this prophecie much vsed the better to shew how greatly the
can they vse it in the defence either of themselues or their people but by his commission For if he be pleased to dispoile them of their principalities they cannot defend the same against him neither by force nor by any meanes else whatsoeuer And I vvill open the doores before him By this phrase the Prophet meanes that fortresses cannot resist God which in generall termes all will confesse but yet they cease not for all that to trust in their towers of defence For when Cities are enuironed with thick walles The strongest Fortâ—fications too weake when the strong God minds to redeeme his chosen and that the gates are fast shut euery one thinks himselfe in safetie contrarywise the Prophet shewes that all fortifications are vnprofitable and that the stopping vp of passages are but in vaine when the Lord will open the vvay to their enemies Now howsoeuer it is not to be doubted but the gates were shut and surely barred yet because Cyrus marched with an incredible swiftnes through all places where he came as if all Cities had giuen him way the Prophet rightly affirmes that all impediments shall be remoued Vers 2. I will goe before thee and make the crooked straight I will breake the brasen doores and burst the yron barres 3. And I will giue thee the treasures of darknes and the things hid in secret places that thou mayst know that I am the Lord which call thee by name and name thee though thou hast not knowne mee THese two verses depend vpon the former These two verses depeÌ„ds on the former but in a word they shew that Cyrus shall easily ouercome and that in short time because the Lord shall prepare the way for him for this cause he promiseth that the crooked way shall be made straight in respect that God will take away all obstacles Now because money is the sinew of warre Money the sinew of warre and that Cyrus was to passe ouer the poore barren mountaines of Persia Isaiah tels him that the treasures which before were hid should fall into his hands that being enriched with the spoile he might furnish himselfe with all necessaries for by treasures of darknes he meanes treasures hidden and buried deeply in the earth Now it appeares plainly by the histories how these things came to passe for after Cresus king of Lydia Cressus king of Lydia was taken who was the richest king in the world Cyrus recouered great treasures A man would neuer haue supposed then that he could haue made such a generall Conquest had not the cause of so good successe been heere expressed to wit that the Lord called him forth and guided him in his iourney that in him he might manifest a notable signe of his power for so much that thou mayst know imports Cyrus no true conuert I grant that Cyrus knew as we haue said that God was the God of Israel and did greatly reuerence him yet he became no true Conuert for all that neither did he imbrace the true worship according to the ordinances of Gods law This therefore was a particular knowledge to wit so farre forth as he assisted the Church for whose deliuerance he was ordeined It was needful then that he should be in some measure touched with this knowledge Cyrus was not indued with a sauing knowledge in regard of this worke of God which he had to performe He speakes not of that knowledge then by which we are enlightened or of the spirit of regeneration but of a particular knowledge such as the prophane and vnbeleeuers haue Which call thee by thy name Some barely expound this phrase of speech that Cyrus was thus called of God before he was borne But we haue said heretofore Chap. 43.1 that by these words the Prophet meant another thing namely that God calles those by name whom he chuseth and ordeineth to execute some speciall worke in which respect he separates them from the common multitude for this signifies a neerer and a more familiar calling And in this sense it is said that the good shepheard calles his sheepe by name Iohn 10.3 because he knowes them distinctlie But aboue all this agrees to the faithfull whom God accounts his flock and of his familie which grace he neuer vouchsafed to Cyrus But in as much as he appointed him to be a speciall Leader in such a speciall seruice he stamped him as it were with rare and singular notes of his power And thus much touching the cause why this title of Calling is giuen vnto him These words The God of Israel must be well obserued because the superstitious are wont to attribute their victories to their Idols And in that sense Abacuk saith That euery one sacrificed to his god Aba 1.16 They runne riot then in their talke and forge such a diuinitie as it pleaseth them to conceiue of in stead of acknowledging the only and true God Now all that which is heere said of Cyrus may be applied vnto vs in a farre better sense to wit that we frame not to our selues such a knowledge of God as fits our owne appetites but that we separate him so from Idols that he may only be rereceiued and acknowledged of vs in one Iesus Christ out of whom we can worship nought but an Idoll nay the very Diuell himselfe Out of Christ we can worship nothing but an Idoll nay the Deuill himselfe In this respect then let our knowledge surpasse that which Cyrus had to wit let vs reiect all superstitions and idolatries that wee may serue him in holines and righteousnes all the dayes of our life Vers 4. For Iaakob my seruants sake and Israel mine elect I will euen call thee by thy name though thou knowest not mee HE shewes the reason why Cyrus shall prosper thus happily in all his enterprises euen for the conseruation of Gods people As if the Lord should haue said Thou shalt obteine a glorious victorie but it shall be more in respect of mine elect then of thee for for their sakes it is that I haue subdued kings and nations vnder thine obedience By these prophesies then the Prophet meant to comfort the Iewes lest they should despaire in the middes of so many calamities and yet no doubt he also meant to teach Cyrus that hee was beholding to the Iewes for all his conquests that by meanes hereof he might be enclined to vse them with the better respect In the second part of the verse there is a repetition which amplifies the reason very much and on the other side the Prophet shewes by what right the Israelites came to be Gods seruants euen because it pleased him freely to elect them For it is not in the power of man to make himselfe the seruant of God It is not in the power of man to make himselfe Gods seruant or to obteine such an honour by his owne free will This word elect therefore is added as an exposition of the former member and yet the
vvere sold for nought as if he had said that he tooke no money neither was he engaged to any creditor at all that could challenge them by right of sale This serues greatly to coÌ„firme the promise for the Iewes might doubt touching the truth of this promised freedome in regard the Chaldeans the mightiest of all nations held them prisoners a long time But the Lord preueÌ„ts this doubt saying I neither sold nor pawned you You were sold for nought and therefore I may require you againe and claime you as mine owne Stand not so much then whether the matter be hard to compasse or no seeing I haue promised you libertie neither dispute you too and fro of the matter by your carnall reason for the Chaldeans haue no right at all to keâ—pe possession neither can they be able to hinder your passage To conclude euen as in the place before alleaged he cleared himselfe from the imputation of an vnthrift who is compelled to make sale of or to pawne his children for debt so in this place he shewes that they were taken from him and were let go of him gratis for no other cause but in regard they had prouoked him thereunto by their iniquities Chap. 50.1 Therefore there is no more difficultie to redeeme them then there was in parting from them Some expound this more subtillie that we are redeemed freely by Christ The doctrine no doubt is true but it agrees not with the Prophets intention in this place for his meaning is to correct the diffidence of the Iewes that he might assure them of their freedome Let it suffice then that when God is purposed to redeeme his Church he will not stand much about beating the price with the Chaldeans whom he will easily chase from their vniust possession and that whether they will or no. Vers 4. For thus saith the Lord God My people went downe afore time into Egypt to soiourne there and Ashur oppressed them without cause THe expositors soare aloft heere An argument taken from the lesse to the greater in this and in the next verse and in the meane while câ—â—e nothing neere the matter The Iewes forge three captiuities heere The Christians differ from them in supposing that it is spoken heere of the third captiuitie vnder Antichrist froÌ„ which Christ shall deliuer them But in my iudgement the Prophet hath a farre other meaning for he argues from the lesse to the greater and alleageth the captiuitie vnder Pharaoh from which the people in old time were deliuered by the wonderfull power of the Lord. His argument stands thus then If the Lord punished the Egyptians because they dealt so barbarouslie with his people much more will he be reuenged on the Chaldeans who no lesse cruellie tyrannized ouer them For Pharaoh had much more shew of reason to domineere ouer the Iewes then the Chaldeans had For Iacob going downe into Egypt with his familie subiected himselfe therby vnder Pharaohs power who in thankfulnes for the good seruice which Ioseph had done him and the kingdome assigned out to his father and brethren a very large countrie fit to nourish their cattell in for their abode The successors of Pharaoh prouing vnthankfull and forgetting the benefits receiued by Iosephs meanes they afflicted all Iacobs posteritie diuers waies Neither was the Lord behind hand with them in recompensing this vnkindnes and ingratitude with a swift and seuere vengeance But the wickednes of the Chaldeans was farre worse and more insupportable in that they cast the Iewes out of their countrie vnto which they had a iust title to leade them away captiue If the Lord then could not indure the ingratitude nor the vniust taxes which the Egyptians laid vpon the Israelites though they might claime a iust possession how much lesse would he suffer this violence and crueltie of the Chaldeans who had no right at all to retaine his people See Chap. 49.24.25 but oppressed them by force and tyrannie By Ashur he meanes the Chaldeans who were ioined vnder one Monarchie with the Assyrians but he names the Assyrian especiallie because he was the first who greatly afflicted Iudeah and made away to this captiuitie Vers 5. Now therefore what haue I heere saith the Lord that my people is taken away for nought and they that rule ouer them make them to howle saith the Lord and my name all the day continuallie is blasphemed HE prosecutes and confirmes that which I haue said namely that he hath no reason to suffer his people to lie any longer vnder this seruitude in these words therefore he doth as it were blame his owne delay As if he should say Shall I not manifest my power Shall I not defend my people If Pharaoh who was so lawfull a possessor could not resist me shall these theeues and robbers bee stronger then he In the next place he recites the causes that should mooue him to call backe their captiuitie But we must heere supply a close opposition in the word taken for the Egyptians led not Iacob captiue forcibly hee went downe thither willingly when famin pressed him and yet his posteritie was set free How much more shall they bee violently plucked out of their hands who forced them out of their owne Country to subdue them as slaues against their will Afterwards to augment the indignitie of the fact he saith his people were constrained to howle or cry without ceasing Some expound it otherwise but I thinke it is said to augment the fault in regard hee expresseth what violence and oppression the Chaldeans exercised ouer the Iewes for they contented not themselues to vsurpe an vniust dominion ouer them but they handled their prisoners cruelly Moreouer to cry or howle argues a deeper miserie then when we sigh or weepe Doubtlesse there is appearance that the sorrow is violent when the same extorts yellings and pitifull cries It is indeede a similitude taken from wilde beastes which shewes an extreme despaire And that my name should be exposed all the day long to blasphemies This is the third and principall reason why the Lord will deliuer his people namely that his name may not alwaies be made a scorne nor laid open to the outrages of the wicked for hee respects his owne honour and therefore conserues his Church and the worship of his name but when the Church is scattered then the wicked by and by take occasion to belch forth their blasphemies and offer proud contempt euen against the highest Maiestie It is rightly said then that in deliuering his people he will defend his own cause I will neither stand to recite nor confute the diuersities of expositions vpon this place because I thinke it sufficient that I haue briefly touched the natiue sense of the Prophets words Vers 6. Therefore my people shall know my name therefore they shall know in that day that I am he that doth speake behold * Or I will be present it is I. THe Prophet concludes that from this verse The
vnto them will I giue in mine house and within my walles a place and a name better then of the sonnes and of the daughters I will giue them an euerlasting name that shall not be put out HEere wee may euidently see that the doore is set open for all persons to enter into Gods kingdome how vnworthy soeuer they be The Prophet alludes to Ierusalem and to the Temple wherein the Lord had put the memoriall of his name Now none but the Iewes had any place there for they would haue thought the Temple prophaned if any Gentiles had come within it And this as you know was the cause that so great a multitude arose against Saint Paul who had brought some vncircumcised ones into it Act. 21.28 But heere the Lord receiues all those without exception whom before he had reiected and hath abolished that difference by bringing vs who were strangers into the Temple that is into the Church For it is not now shut vp within the bounds of Iudea as once it was but it extends it selfe farre and neere thorowout the whole world as in Marke 16.15 The word lad is taken heere as in many other texts for place It may also be taken for power or authoritie in regard they are aduanced to such dignitie as to be held for the children of God Where hee addes a better name it may be demanded whether the Lord compares the Iewes which were then in the Church with the faithfull which afterwards he will call into their roome or the estate of the people to come with that it was then For it is certaine that the name of the Gentiles is more honourable now then the name of Iewes who for their infidelitie were cut off and we haue succeeded them who being wilde Oliues were grafted into the naturall stocke as S. Paul speakes Rom. 11.24 We may expound it then that the Eunuches and strangers shall haue a better name then the children and those of the houshold who were vnto God as his heritage But I had rather take it in another sense namely that the dignitie of the faithfull shall be greater vnder Christ then it was vnder the law The Patriarks had an excellent name in respect that they called vpon God as their Father and were knit vnto him by a perpetuall couenant but at Christs comming Gods grace was more abundantly shâ—d abroad and therefore we at this day haue obtained a better and much more excellent name then they He calles it an euerlasting name because it is vvritten in the heauens where it shall not wither but shall florish for euer The wicked wil haue their names to be remembred in this world and vse all the meanes they can that their renowne may continue perpetually but it is perishable and therefore lasts not long But this is another kind of name for wee are so made heires of the heauenly kingdome that wee are accounted for Gods children in the presence of his Angels The word Mibbanim may also be interpreted for the name which a man gets by meanes of his children for men make their names aftâ—r a sort perpetuall by their of-spring Now the Prophet promiseth that this name shall be much more excellent But I had rather follow the first exposition Vers 6. Also the strangers that cleaue vnto the Lord to serue him and loue the name of the Lord and to bee his seruants euery one that keepeth the Sabbath and polluteth it not and imbraceth my couenant A repetition Vers 5. HEe repeates that he said before namely that God will so open the gates of his Temple to all without exception that there shall be no more distinction betweene Iew and Gentile but such as the Lord shall call by his word Act. 2.39 which is the band of our adoption shall be ioined vnto him And therefore these are those espousals in compassion and faithfulnesse whereof Hosea speakes Chap. 2.19 20. Now he not onely allots them an outward court to worship the Lord in as the people in old time did Luk. 1.10 but he attributes vnto them a more honourable order to wit that God will auow them for Priests and Leuites which were prophane before But the end of their vocation which immediatly followes is to be noted namely that the Prophet saith they shall be Ministers of the Lord on condition that they loue the name of the Lord. Hypocrites reiected And thus al hypocrites are heere reiected because the expresse tenor of our vocation runnes thus that we serue the Lord with a free and ready affection of the heart for wee cannot serue him vnlesse wee yeeld him a franke and voluntary obedience That therefore which is said of almes-giuing oght to be applied to all the parts of our life namely God loues a cheerfull giuer 2. Cor. 9.7 that thus vnto our Lord and Master wee may render such a seruice as proceedes from loue In adding vvhosoeuer shall keepe hee againe mentions the Sabbath vnder which as wee haue said before the whole worship of God is comprehended But the people neglected that which they should principally haue obserued vpon this day for in contenting themselues with the outward ceremonie they omitted the truth that is to say amendement of life The Lord on the other side meant they should so rest that yet in the meane while they should keepe their hands vers 2. and their soules pure from all vncleannes and iniquitie Vnder the particle and shall imbrace he expresseth the zeale and constancie of such as subiect themselues vnto God and cleaue fast vnto his word If therefore wee be ioined to the Lord by couenant wee must keepe it stedfastly and be fast glued as it were to the pure doctrine that nothing whatsoeuer may turne vs backe or diuide vs from him Vers 7. Them will I bring also to mine holy mountaine and make them ioyfull in mine house of praier their burnt offerings and their sacrifices shall be accepted vpon mine Altar for mine house shall be called an house of praier for all people BY these phrases of speech hee expresseth that which he said before to wit The difference betweene the circumcised and vncircumcised taken away that the strangers which were shut out of GODS Church are called now vnto it so as the difference betweene the circumcised and the vncircumcised shall bee abolished for euer For these words cannot bee referred to the proselytes that is the strangers conuerted to the Iewish religion who were taken into the body of Gods people by circumcision for then the Prophet had spoken of no new or vnwonted thing But hee testifies that Gods grace shall bee spread ouer the whole world which could not be done but the Gentiles must needes bee vnited with the Iewes to make one body with theÌ„ which came to passe wheÌ„ the difference touching vncircumcision and circumcisioÌ„ was taken away There is nothing now therefore that can hinder the Gentiles from seruing of God seeing they are called into the Temple that is
themselues For hee condemns them especially for being giuen to their lusts and then mentions certaine particular vices Whence wee may gather that they were touched with no care of repentance Vers 4. Behold yee fast to strife and debate and to smite with the fist of wickednesse yee shall not fast as yee doo to day to make your voice to be heard aboue The reason Why God regarded not the Iâ—wes fasts THis verse must be ioyned to the former For in regard the Lord brought in the hypocrites complaining of the Prophets vehemencie and sharpenesse in the first member now in this second he yeelds a reason wherefore the Lord regarded not their fasts and other workes namelie because none of these things proceeded from a pure affection of the heart Now he shewes what their hearts were by the fruites for he brings them to the commandements of the second table whereby it is easie to discerne what wee are within The puritie of the heart manifests it selfe in an vpright conuersing with our neighbours and in absteining from all fraud and violence These are the liuely representations of a pure affection without which God reiects yea abhorres all externall seruices For where deceit extortions and robberies haue the full scope it is most certaine that there the feare of God hath no place at all He reprocheth the hypocrites then that vnder colour of their fastings they took the greater libertie to oppresse their brethren and to follow their lusts the more freely Wee haue experience of this euery day for manie fast not onely to obtaine pardon for their fraudes and thefts and libertie to play the theeues the more freely but also that during the time of their fasts they may haue the better leisure to cast ouer their reckonings to reade their bils and obligations to count what gaines are come in by their vsurie Vsurie and to deuise waies how to intangle the goods of their debters within their nets And therefore for the most our hypocrites put off this businesse vntill Lent Lent and to the set fasting daies and such as are the most notorious hypocrites will heare manie Masses euery daie that vnder pretext of religion they may plot their cosenages and treacheries with more freedome that so no man may come to interrupt them Last of all the Prophet reiects their fasts notwithstanding the high account which they made of them because by meanes hereof Gods wrath was the more prouoked And by and by after he also reiects their prayers God approues no seruice but that which proceedes from the sincere affection of the heart whence it appeares as we haue more largely shewed vpon the first Chapter that God approues no seruices at all vnlesse they proceed from the sincere affection of the heart Truly there is no sacrifice more excellent then prayer and yet we see notwithstanding that the impuritie of the heart pollutes and defiles all our prayers Moreouer in regard that fasts are vsuallie ioined with prayer the Prophet takes it for granted Fasting a dependance of Prayer for indeed it is a dependance of prayer He forbids such kind of men then to make solemne prayers with fasts because they shall gaine nothing thereby vnlesse peraduenture that the Lord will punish them the more seuerely for it And hence we gather as we haue said before that the Lord reiects all externall works if the true feare of his Maiestie goes not before The fast which was in vse among the Iewes is not here in it selfe condemned The Iewes fast not condemned in it selfe as if it had bin a superstitious ceremonie but the abuse of it vaine confidence in it Which we are well to obserue for we must goe another way to worke with the Papists if we should stand to reproue their fasts which are meerely superstitious in regard they are tied to certain daies and times as if the rest of the yeere it were lawfull to cram their bellies Fast of Papists meerely superstitions They also hold flesh to be vncleane and in the meane while stuffe themselues vp to the throates with iunckets delicate meates In a word if so be they eate and drinke their fils only once in the day when they keepe their fast they thinke then they haue done a worke of supererogation Seeing then that there is nothing in all that which they doe that may be approued of wee may simplie condemne them But Isaiahs dispute was in another kind for the fast which the Iewes obserued was laudable in it selfe because God had instituted it Leuit 23.27 and 16.29.30 But the false opinion only was condemned As for the Papists wee must condemne not only their false opinion but the institution of their fasts also in regard it is wicked The Papists ioine together with the Iewes in this namely that they thinke God beholding to them for it and in that they thinke to merit by it Fasting alone is no seruice of God But a fast alone is no seruice of God neither is it required in it selfe as other works commanded in the law but it is an outward action as an handmaid vnto prayer and is profitable either to tame the flesh or to testifie our humiliation As when we feele our selues guiltie we desire God in the day of our aduersitie that hee would turne his wrath away from vs. But he that would be further instructed touching this point Institutions of Caluin let him resort to our Institutions Lib 4. Chap. 12. Sect. 14. 15. 16. 17. and there he shall find a more ample discourse both concerning the vse and end of it Vers 5. Is it such a fast that I haue chosen that a man should afflict his soule for a day and to hang downe his head like a bulrush and to lye downe in sackcloth and ashes wilt thou call this a fasting or an acceptable day vnto the Lord A confirmation of the confirmation HE confirmes the former sentence and shewes that God neither approues nor condemnes fasting in it selfe further then when it is applied to the right end Now his meaning was not vtterly to abolish it but the wicked abuse of it to wit when men put holines in it and either in despising or neglecting true godlines they thinke that the bodilie exercise alone sufficeth For hypocrites are euer wont to make the most they can of their externall ceremonies and that no lesse then if they were satisfactions to appease God withall Now in regard that men accorâ—ing to their headines dare of themselues define what Gods seruice is he therfore brings vs backe expreslie to his own difinition of it to the end our reason may not giue sentence that a thing is right vnlesse we be first assured that he approues of it for howsoeuer men please themselues and be highly conceited of their owne vnderstandings and malepertlie vaunt thereof yet the Lord reiects and abhorres such pride for he reserues it in his owne power to make choice of
remaines alwaies the same For if it be asked Who reedifed Ierusalem Truly it was this people But out of this infinite multitude God culled out an handfull and cut off all the rest Some thinke that the Cities should not be big enough to containe so many people for which cause they should be forced to build those againe which were throwne downe before But this seemes too farre fetched By the foundations from generation to generation whereof he speakes in the second member some thinke that the Prophet only repeates that which he said before and so expound foundations of generations because they had a long time bin ouerthrowne in regard these buildings were forthwith to be reedified and set vp but many impediments should come betweene that should cause the worke to cease notwithstanding this may be referred to the time to come thus Thou shalt reare vp the buildings which shall remaine for a long space for he seemes to promise vnto the Church such an estate as shal continue a long while as if he should say other buildings stand not long but this shall indure for many generations If any had rather referre it to the time past I gainsay him not And thou shalt be called The Prophet here comprehends two points First that the people should resemble a ruinous building Secondly that they should shortly be built againe But he attributes to the Iewes that they shall be the repairers and directors of the paths in regard the Lord shall vse their seruice to that end Wee haue heere then an excellent promise namely that the ruins of the Church shall be gathered againe together and repaired Now seeing the Lord will vse our selues in this worke let nothing hinder vs from imploying our whole seruices this way And albeit the world resist and scorne vs as witlesse people yet let vs be of good courage and ouercome all these impediments For we must be valiant and bold when we know it is the Lords vvorke who hath enioined vs thus to doe Vers 13. If thou turne away thy foote from the Sabbath from doing thy will on mine holy day and call the Sabbath * Or delites a delite to consecrate it as glorious to the Lord and shalt honor him not doing thine owne wayes nor speaking * Or thy words a vaine word SOme thinke the Prophet hath respect to the outward obseruation of the Sabbath because it was not lawfull to trauaile on that day Now howsoeuer I reiect not this yet I take it that the sense hath a larger extent for vnder the figure Synecdoche he signifies the whole course of mans life it being a thing well knowne to all that by vvalking our whole conuersation is vnderstood He saith then If thou ceasest to follow thine owne swinge if thou shut vp all passage against thy selfe vvalke not vvhither thy fantasie leades thee c. For they are said to turne their feete from the Sabbath who impose not this law vpon themselues namely not to wander whither their vnbridled lusts would carrie them Now as before vnder the fast he comprehended all ceremonies and shewed that these disguisings in which they placed their holines were nothing but vain and vnprofitable things so in this place he shewes wherein the true obseruation of the Sabbath consists to the end they should not thinke it to be in the outward rest from bodily labor but in the true renouncing of our selues that is in abstaining from all wickednes violence voluptuousnes and euill thoughts First by the word foote he meanes their works for the Iewes durst not trauaile nor dresse any flesh vpon the Sabbath day and yet they made no scruple at all to vex their poore neighbors and to scorne the afflicted notwithstanding he comes forthwith to speake of the vvill and vvords that he might comprehend all the parts of that obediēce which is due vnto God The word delights ought to be referred vnto God and not to men For there is nothing which pleaseth him better or is more acceptable vnto him then the obseruation of the Sabbath and his pure worship He carefullie repeates that men do much ouershute themselues if they cōtemne the commandements of God to set vp their vnprofitable workes in the stead thereof and also admonisheth vs to suffer our selues to be gouerned by his only will Moreouer he mentions some particulars whereby he shewes that the true obseruation of the Sabbath consists in the renouncing of ouer selues and in the conuersion of the whole man and therefore he layes the vvill for the foundation that from thence may flow vvords and deeds for we lightly vtter the conceptions of our vnderstandings and by our vvords we manifest our vvill then followe the actions Whosoeuer then will indeuor to serue God as he ought he must first of necessitie whollie renounce his will and carnall reason Hence we see wherefore the Lord so oft requires the obseruation of the Sabbath in the Scriptures Exod. 20.13 Doubtlesse he looked higher then to the externall ceremonie which is this rest in which the Iewes placed a worke of great holinesse No he rather meant that hauing put off all the concupiscences of the flesh and renounced all their inordinate affections For a more particular explication and application of this 13. verse see Widley vpō the Sabbath Lib. 2. Chap. 4. Sect. 2. they should testifie their sincere obedience For in truth that man can neuer be said to meditate aright of the heauenly life that is not dead both to the world and to himselfe Now howsoeuer this ceremonie bee abolished yet the substance remaines For Christ is dead and risen againe to the end we might keepe a perpetuall Sabbath that we cease from our own workes to suffer the Spirit of grace to worke powerfully in vs. Vers 14. Then shalt thou delight in the Lord and I will cause thee to mount vpon the high places of the earth and feede thee with the heritage of Iaakob thy father for the mouth of the Lord hath spoken it THen shalt thou delight It seemes he alludes to the word delights in the former verse For the word Tithannagh which the Prophet vseth comes of the word Onegh which hee vsed in vers 12. in saying that the Lord tooke great delights in the true obseruation of the Sabbath In a word his meaning is that the people receiued no delight from God because they prouoked him to anger would not obey his will For if wee square our liues according to the rules of Gods Law wee shall be his delights and hee shall be our ioy and contentment He testifies then that the Iewes are the cause themselues that God takes no more pleasure in them also that their owne liues are so comfortlesse By this then hee priuily reprocheth the Iewes namely that through their owne folly they haue drawne downe so many calamities vpon them Afterwards he addes that they shall mount vpon the high places of the earth thereby promising vnto them their returne
his Spirit then is our condition happy euen in the midst of infinite miseries Neither doe I doubt but it was the expresse purpose of the Lord to say that albeit God meant to deale graciously vvith his Church yet shee must know that her life and saluation is hidden in him by faith And thus the ancient people is discerned from the new for as the Kingdome of Christ is spirituall so from his resurrection from the dead the soules of the faithfull must ascend vp on high with him Now hee promiseth that the Church shall neuer be depriued of this inestimable benefit namely of being gouerned by the holy Ghost and sustained by the heauenly doctrine for it were to little purpose that the Gospell should be offered vs and the holy Ghost giuen withall vnlesse they should alwaies dwell and remaine with vs. God speakes vnto vs but by the mouth of his seruants When hee saith in thy mouth it is to shew that the Lord so speakes vnto vs that in the meane while hee meanes to vse the seruice and ministry of man Hee might indeed if it pleased him speake vnto vs from heauen or send his Angels from thence onely heerein he hath respect to our weakenesse Why so Because hee would call and exhort vs by our like Why God rather speaks to vs by man then by himselfe that by their voice he might draw vs vnto him the more familiarly This order therefore was by him established in the Church so as they who reiect his Ministers brag in vaine of their obedience vnto God His meaning is then that we seeke the doctrine and word of life in the mouthes of his Prophets and in the teachers who preach in his name and by his commandement My vvords shall not depart Some translate in the imperatiue Let not my words depart and so the future tence is often taken for this But an exhortation or a commandement in this place agrees not in regard the Prophet rather promiseth what God meanes to accomplish I denie not but hence we may draw an exhortation but the promise must goe before Now the tenure of the promise is that the Lord will so assist his Church and haue such great care of her that he will neuer suffer her to bee depriued of the doctrine of the word When afflictions presse vs then to the quicke and things succeede not as wee would wish let vs haue an eye to this sentence for it is the vvord and Spirit by which we must be râ—ised vp and sustained of which the Lord heere promiseth neuer to destitute vs. THE LX. CHAPTER Vers 1. Arise O Ierusalem bee bright for thy light is come and the glorie of the Lord is risen vpon thee In Chap. 59.21 hee spake of the word now hee speakes of the efficacie of it IN this place the Prophet shewes what the efficacie of this word is whereof hee spake in the former Chapter For he comforts the church in her low and afflicted estate and restores her to her brightnesse And in respect that he represents the person of God he heere manifests his authoritie and for that cause vseth a commandemeÌ„t that he might giue his speech the greater weight as if by his absolute power he placed the Church in that happy estate which hee before promised her The summe is to assure the faithfull that the Prophet spake not as in the aire but effectually Now he commands her to Arise in regard that before he said she sate vpon the ground which two words are opposites In the 47. Chapter of this booke hee said to Babylon Come downe and sit in the dust And in Chap. 32.18 he said of the Iewes themselues My people shall sit in the dust and yet on the contrarie in Chap. 52.1 2. hee saith Arise Arise O Zion put on the garments of thy beautie shake thy selfe from the dust Now in this place againe hee raiseth vp the Church as if he tooke her by the hand to the end shee might againe recouer her seate of honor who now sate in the dust wholly couered ouer with filth and dung Now that the poore Iewes might not by reason of the darknesse of their euils be vtterly ouerwhelmed with despaire hee telles them that the light which had been smothered for a time should immediately breake forth againe Heerein alluding to the ordinarie course of the day succeeding the night As if he should say Simile The Lord hauing compassion vpon thee will draw thee out of these obscure dungeons in which thou hast so long bin held prisoner I haue satisfied my selfe in correcting thee it is time now therefore thou shouldest begin to take some ease And therefore by the word To shine vnder a figure hee meanes a recouery of health and a florishing estate as heeretofore by darknes Chap. 58.10 and 59.9 he signified the calamitie of the Church But heerewithall he admonisheth her that this light shall arise vnto her from none but from the brightnesse of Gods countenance at such time as he shall bee pleased to manifest some tokens of his fauour for all things fall out to the best when the Lord lightens vs with his brightnesse but if he be against vs we cannot possible meete with a greater misery nor infelicitie Vers 2. For behold darknesse shall couer the earth and grosse darkenesse the people but the Lord shall arise vpon thee and his glorie shall be seene vpon thee NOw hee amplifies this grace which hee mentioned before by way of comparison An amplification of the grace mentioned in vers 1. to the end wee might consider of the infinit loue which God beares to his elect yea and how great the priuiledges are which are giuen and granted vnto them by him The summe is that whilest the world is pressed and in a maner ouerwhelmed vvith infinite miseries God vvill haue care ouer his people to inrich them vvith sundry benefits He shewes then that the light of grace and fauour mentioned in the former verse shall not be common to all but particular to the people of God Wee told you before that the word brightnesse notes out the florishing estate of the church but yet wee must not iudge thereof by any outward appearance for the Prophet flies an higher pitch Neither make I any doubt but he here propounds vnto vs a spiritual brightnesse and light Otherwise the phrase of speech which hee vseth in vers 3. namely that the Gentiles should walke in this light would not agree And the coherence of the text of this chapter with the former shewes it plainely For in verse 21. of chap. 59. hee said that the couenant was enclosed in the vvord and spirit from the opposition then it is easily gathered that the felicitie promised to the Church in the beginning of this Chapter consists in somewhat else then in meate and drinke idlenesse and carnall securitie Nay let vs rather consider of the matter aright and wee shall see that since that time all the
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
it were in secret corners but as touching the outward face of the Church for the space of many yeeres nothing appeared any where but scatterings and confused wasts And we at this day behold how the Roman Antichrist vsurping farre and neere ouer the sanctuarie of the Lord by a sacrilegious tyrannie holds it vnder his feet rent and oppressed For seeing the puritie of doctrine is there corrupted by monstrous errors and that Gods seruice being ouerturned idolatries raigne there without number that in stead of a gouernement rightly instituted a cruell torture hath been brought in that the Sacraments be in part by grosse and absurd abuses corrupted and partly shamefully set to sale what remaine there I pray you but wofull ruines of that naturall beautie of the spirituall building Notwithstanding the Lord in our times hath begun againe to set vp that which was fallen downe that at least there might be some image of the true Temple where he was purely serued according as he hath ordained in the Gospel To which end he hath selected out as it were from among the least of the common people his chiefe builders to aduance this worke by sincere doctrine I grant it is of it selfe a difficult worke and of great waight though Satan should let vs alone in quiet But if euen now whilest some part of this building is raised vp he doth his vtmost to break it downe is it any maruell if we labour much and with great care yet see little or no fruit for the present to come of our labors Therfore these mightie Giants proudly scorne vs as if whilest we studying how to practise the ruine of the tyrannous Romane sea wee should striue to ouerthrow the mount Olympus These great wits also wâ—â—o as they thinke know somewhat deride our diligence in regard we are so earnestly busied in restoring the Church to her first estate as if in the same any certaine or setled estate were to be expected For these forsooth imagine that they are so well founded and on all sides so furnished that it is no lesse easie to abolish poperie then to mingle heauen and earth together But the conceit of these wise men differs somewhat For in regard the peruersitie of the world is so great that it cannot be held in awe they thinke we trauel in vaine and against the streame to seeke in correcting vices to haue a pure and sincere administration of a Church The flout of Erasmus is well enough knowne What hopes Capito of the tenth which shall come after him It cannot be denied but Wolfangus Capito was an holy man who with a most sincere affection endeuoured to purge the Church But because he was perswaded that the Ministers of Christ should no lesse lose their labour in correcting the stubbornenesse of the world then if they should haue taken vpon them to haue forced the streame the contrarie way for thus they are wont to thinke who talke of things in the shade he taxeth vs all of inconsiderate zeale in the person of one But both the one and the other are much deceiued in that they consider not that wee so imploy our selues in the Lords seruice as he hath commanded that in the meane while the restauration of the Church is meerely the worke of his owne hands Neither is it without cause that the whole Scripture commonly testifies and that our Prophet againe and againe so carefully repeates it Wherefore being mindfull of this doctrine let vs no way be discouraged from vndertaking vnder Goâ—â— guidance a businesse which farre surmounts our owne abilities that so no encumbrances may either breake off our purpose or so weaken vs that we should dâ—â—â—st from our enterprise And here I doe expresly summon you most excellent King or rather God by the mouth of his Prophet Isaiah calles you namely to goe on in imploying whatsoeuer power and force God hath endued you withall and with new encreases to set forward the restauration of the Church which is now so happily begun in your kingdome First you daily heare and reade that this charge is committed vnto you in that Kingdom ouer which God hath placed you Yea and Isaiah as I haue said calling Kings nurcing fathers of the Church permits not that the helpe which shee in this behalfe requires of you in her affliction should now be wanting vnto her Neither ought your heart to bee lightly touched with that where the Prophet denounceth an heauie curse to fall vpon all Kings and nations which shall defraud her of their aide Againe your Maiestie also euidently knowes that euen the necessitie of these times requires it And albeit by your endeuours it may be you shall gaine little yet knowing how acceptable a seruice this is vnto God and that it is a sweete smelling sauour in his nostrils no dangers whatsoeuer ought to turne you from this enterprise Seeing then that God thus exhorts you to behaue your selfe valiantly and therewithall promiseth you an happy issue why shuld you not cheerfully follow him wheÌ„ he cals you In another place our Prophet cries Prepare prepare the way for my people It is wel enough knowne how there was no hope that the poore captiues could bee restored home to their countrie againe neither was this presently performed But in regard the Prophet by the spirit of prophesie then foresaw what the posteritie should effectually feele lest by so lamentable a spectacle the faithfull might be discouraged he preuents them betimes telling them that there are no obstacles or impediments whatsoeuer be they as firme and as close as they may be thorow which God wil not make a way to deliuer his Church Neither do we stand in lesse need of consolation to quicken vs vp at this day And as for you most noble King it is very requisit that you be readie and watchfull in respect of the charge which is committed vnto you seeing Isaiah exhorts all Kings and Magistrates in the person of Cyrus to reach foorth their hand to the Church in her trauel to the end shee may be restored to her former estate Although in this regard your condition differs much from that of Cyrus in that he being but a stranger ouer the Lords flock was neuer taught expreslie willingly and with a franke courage to offer himself to restore maintaine the Church but you whom the Lord hath not only vouchsafed to receiue by adoption but hath also placed you in highest ranke among his children the Prophet calles you to this office as if he reached you out his hand So much the more confidently therefore and with the more ardent affection ought you to proceede on in this race The matter as I haue said is in it selfe full of great difficulties intangled with much tediousnesse and mingled with dangers because Satan ceaseth not to broch his cunning shifts and deuices if by any meane he might either to ouerthrow or destroy the holie temple of God sometimes also God by such trials will prooue
the saluation of the Church in the middest of the ruine of it when as the wrath of God being once kindled doth begin to consume all things round about then are the bare and naked promises very hardly thought to bee sufficient for vs to rest and stay our selues vpon For this cause the Lord would haue this speciall vision conioyned in stead of a confirmation with the consolation which was proposed heretofore the more assuredly to confirme our faith that the Church should not perish no not in all the calamities that could possiblie befall it Thus I doubt not but this vision hath affinitie with that which we haue seene in the 26. and 27. verses of the former chapter And by this we may know what was the vse and end of visions For in as much as the bare doctrine is of no sufficient authority at all with vs therefore the Lord addeth visions by which he seales vp in vs the trueth of his word Seeing then that this vision is ioyned with the former promise from thence we gather a very profitable doctrine to wit that all the visions which the Lord reuealed to his Prophets in times past ought to be ioyned with the promises and to be as seales annexed vnto them Herein also we haue greatly to magnifie and extoll from time to time the wonderfull goodnes of God who is not contented to giue vs his word alone but doth also vouchsafe to set the view of the things promised euen as it were before our eyes Now he addes a confirmation because the restauration of the Church is a thing of wonderfull importance which also ought necessarily to be knowne For what shall become of the trueth of God what shall become of faith if there be no Church And if there be no Church it would follow that God were a lier and that all which his word containes were false But euen as he shewes by memorable signes that it is he alone who without the aide of men and by meanes vnknowne conserues his Church so here now by an excellent prophesie he promiseth to doe the like The vse of this prophesie then is double for in as much as Isaiah and others after him were without ceasing to terrifie and feare this people so full of obstinate malice til such time as they should be carried away captiues the Temple burnt and the citie destroyed it was very needfull in regard of the faithfull that such rigour should be asswaged by some consolation of hope Moreouer in regard that they should languish long in captiuitie and that after their returne many calamities would breake in vpon them to shake their minds and in the end should bee wrapped and as it were ouerwhelmed with a sea of an horrible ruine and almost a desperate confusion if they had not bin comforted against so many terrors they would haue perished an hundred times But the promise of the restauration of the Church did comfort and strengthen those who were alreadie fallen to the end that at the least the calling vpon the name of God which against al dangers is the onely and chiefe remedie might haue it force amongst them The word some translate The thing because the signification of this word is generall but it is rather to be taken for decree or ordinance Isaiah saith then that this was reuealed to him by a speciall vision Vers 2. It shall bee in the last daies that the mountaine of the house of the Lord shall be prepared in the topâ—e of the mountaines and shall be exalted aboue the hilles and all nations shall flow vnto it WHen he makes mention of the terme or full end of daies let vs remember that he speaks of the kingdome of Christ We must also vnderstand the reason why he calles this kingdome so Vntill this time all things did hang in suspence to the end the people should not rest in the estate of that time which was but a shadow but in the Redeemer who was to declare vnto them the substance After Christ came then if wee will compare that time with ours we are indeede come to the verie terme of those daies But it was needfull that the fathers which liued then should with armes stretched forth endeuour to come vnto Christ And because the restauration of all things depended vpon his comming it was for good cause that they are commanded to enlarge their hope euen vnto that day For it was alwaies profitable vnto them to know that the estate of the Church should bee more perfect vnder our Lord Iesus Christ especially seeing they were held vnder shadowes and figures and yet in the meane while were subiect to diuers changes Also the Lord did terrifie them many waies of set purpose that hee might hold them in suspence But the circumstance of this prophesie had a particular respect for they might haue very well haue fainted in the space of foure hundred yeers or thereabouts if this fulnes of time should not haue come in their minds wherein the Church should be restored to her perfection Therefore as the Church was euer and anon almost ouerwhelmed with diuers tempests so euery one of the faithfull laid fast hold in these dangers vpon this sentence as vpon a board or planck to bring them saffe to the hauen In the meane while we must note that the perfection of daies did so begin at the first comming of Christ that it runnes on still with a continuall course vntill hee appeares the second time againe for our saluation Shal be prepared This vision in appearance might almost haue seemed rediculous not only because Zion was a little hill of no great height as if comparison had bin made of a heape of dust with great mountaines but also in regard that a little before he had foretold her ruine How could one haue then beleeued that Zion which had lost all her dignitie should againe bee thus honoured with so great an excellencie that she should turne the eies of all the Gentiles to the beholding of her beautie yet is shee so aduanced notwithstanding as if shee should bee mounted higher then the Mount Olympus Let the Gentiles bragge of their mountaines as long as they will yet shall they be nothing in comparison of this little hill saith the Prophet although it be low and small in appearance To naturall reason indeede this is verie vnlike What shall Zion hang in the cloudes And therefore no question but the wicked scorned this promise Wee know well enough that impietie hath alwaies ouerflowed her bankes against God Yea the circumstance which I haue touched alreadie was enough at the first push to haue ouerthrowne this prophesie How is it then that this little hil could be so soone exalted being fallen after the desâ—ruction of the Temple into vtter dishonour But doubtlesse Isaiah foretold not these things in vaine For in the end this little hill was truely exalted aboue the mountaines because that from thence the voyce of the Lord was heard which sounded
of wretched and beggerly fellowes but euen with the tip of the finger you shall see them vomit forth insupportable poysoned speeches Seeing then that this vice was very common Isaiah toucheth as well the small as the great that were tainted therewith signifying that by how much the more the Lord had dealt gentlie with them by so much the more they were to looke for a greater iudgement for their hearts were swollen with rebellion because of their too great abundance Furthermore although the letter Lamed which is put in the datiue case be sometime superfluous yet notwithstanding in this place it holds his proprietie because it seemes Isaiah assignes out a certaine day as men are wont to doe when iudgements or assises are held I expound it then that the day is appointed by God himselfe wherein the proud must make their appearance before his iudicall throne to receiue sentence of condemnation Moreouer we may gather by these words that God shewes himselfe an enemie to all the proud and therefore this day of assignation is as much as if God had said I can no longer endure that men should thus wickedly exalt themselues against me and therfore all such as lift vp themselues aboue measure shall be broken in peeces with my hand Now if this were well rooted in our hearts who is it that would not abhorre and detest pride by which we thus prouoke the wrath of God against vs If any will reade Proud and loftie in the Neuter gender it must be referred to the fortresses bulwarkes and munitions but the rules of Grammar cannot beare it that wee should expound it otherwise then of mens persons Vers 12. For the day of the Lord of hosts is vpon all the proud and hauty and vpon all that is exalted and it shall bee made low This verse is expounded together with the eleuenth Vers 13. Euen vpon all the Cedars of Lebanon that are high and exalted and vpon all the Okes of Bashan 14. And vpon all the mountaines and vpon all the hilles that are lifted vp 15. And vpon euery hie tower and vpon euery strong wall ALl these allegories which are here inserted of Libanus and of the high mountaines are so far off from darkning the matter that they do rather giue light vnto it For let mortall man exalt himselfe as high as he will yet shal he neuer be able to match the mountaines and highest trees in height which the Lord will as easily beate downe as it is easie for the winde with a puffe to scatter the light chaffe here and there Isaiah then shewes the proud here as it were in a glasse how vaine and foolish they were to think that their hautines could keepe them that God should not ouertop them There is also here an excessiue manner of speech which was of great weight in respect of amplifying the threatning For it is not like that God was angrie with the mountaines and trees or as if hauing changed his purpose hee should now bring to nought that which himselfe had established and setled but Isaiah sets the iudgement of God before their eies in the guiltles creatures to the end they might the more assuredly peâ—swade themselues that their presumptions and bold wickednes should not remaine vnpunished We see then wherfore he intermingles these figures of Cedars Okes and mountaines That which is added of the walles is not spoken by way of allegorie or figure Wee know that whilest men feele themselues well fortified they flatter themselues as if they stood in no great neede of Gods helpe Isaiah then mentioneth the matter of their false confidence vnder the names of towers and walles For if any place seeme to be vnable to be vanquished there will the prophane ones build their nests from which they despite both heauen and earth because they thinke they are there safe from all dangers Isaiah threatens then that when it shall please the Lord to bring men downe he can quicklie ouerthrow their fortresses vpon which they in a false confidence leaned And howsoeuer they are things which in themselues are not to be misliked yet notwithstanding because they do too much occupie our braines it is for very iust cause that the Prophet sharpeneth his stile against them And hereunto belonged that which hee spake before as touching the Chariots and horses verse 7. For as it is said in Miche Miche 5.10 that because men doe rest themselues beyond measure vpon the riches of this world therefore it is necessary that they be wholly bereft of them that so they may trust to be saued by the onely hand of God and not hang their hope vpon the sonnes of Adam So hauing a little before reprooued them for the multitude of their horses now he denounceth the iudgement of God and withall admonisheth them that it is vnpossible to returne into fauour againe with him till he hath bereft them wholly of those things to the end they should not rest anie more vpom the false succours of this world Vers 16. And vpon all the ships of Tarshish and vpon all pleasant pictures BY Tarshish the Hebrewes do surely meane Cilicia and because the Iewes had great trafficke with this nation the Scripture often makes mention of the ships of Tarshish which were so called because they frequented that sea Nauigation certainly is not to be condemned because it bringes great profit and commoditie to men as well to carrie forth as to bring home marchandise This kinde of trafficke also cannot be hurtfull seeing it is the will of God that all mankinde should be helpfull one to another by mutuall duties but because pride and crueltie is aboue al things ingendred by abundaÌ„ce therfore Isaiah reproues this kind of merchandise by which the land had been greatly enriched Adde hereunto that oft times it comes to passe that the merchandise and trafficke which is vsed with nations farre off is full of deceit and pillage and there is no measure amongst men in this behalfe touching excessiue gaine First then the Prophets meaning is that the Iewes shall be stripped of their riches to the end they may learne to subiect themselues vnder God Secondly he sets forth their couetousnes and vnlawfull gaines by signes as if one should describe murther by shewing a sword all bloodie The second part of the verse shewes that the Prophet condemnes that nauigation by which the land was much infected with corruptions It is a thing too frequent and common that delicacie wantonnes and abundance of voluptuousnesse doe easily follow great wealth and riches which is verie often seene in wealthie countries and cities of merchandise For those that trade into farre countries contenting themselues nothing at all with things which are in their houses do bring home with them new sumptuous and rich stuffes which in former time were vtterly vnknown Now because wealth is for the most part the mother of superfluitie and dissolution Wealth the mother of superfluitie and dissolutions the Prophet
and then hauing finished his sermon hee comprehends a briefe summe of it in few words as hee did in the first Chapter Hee speakes then against sumptuous apparrell and superfluous ornaments which were euident signes of vaine ostentation For where there is this excesse in apparrell and ornaments there is alwaies ambition ioyned with it and so by consequence many other vices for the most part doe goe hand in hand with it For from whence comes the superfluitie both of men and women but from pride First then hee iustly taxeth this vice as the welspring of all the abuse and shewes it by the signe thereof to wit by their going because the women walked with stretched out necks Now as it is an euident signe of modestie to bow the head as also prophane authors doe witnes so to lift it vp too much is a signe of arrogancie And for a womans head lifted vp what can it shew else but pride The Prophet therfore did wisely in beginning at the fountaine it selfe for if he had begun at the outward signes as at the garments walking and such like things they would haue had their replies at hand to wit that their harts were vpright and innocent enough for all that and that there was no such great necessitie to crie so bitterly against them and to summon them before the iudgement seate of God for putting on a little braue or light apparrell To the end therefore that hee may meete with their vaine obiections hee first discouers the inward disease which shewes it selfe euery way in all the outward attire That which hee addes of wandring eâ—es shewes a shameles lust which is oftenest seene and espied as certaine witnesses thereof in the eies for bold and audacious eies are the true messengers of a dishonest heart On the contrarie chaste women haue their eies stedfast and drawne in as it were rather then rouing and wandring abroad Tinkling This gesture sutes wel with an immodest and lasciuious countenance It is vncertaine whether the women had little belles to their pantables which tinckled as they went or rather whether in keeping measure they carried their countenances as women dansers do because the manner of attire is much changed since that time Notwithstanding I willingly receiue this exposition that in going they made their steps to sound for the very words doe sufficiently shew it Vers 17. Therefore shall the Lord make the heads of the daughters of Zion bald and the Lord shall discouer their secret parts 18. In that day shall the Lord take away the ornament of the slippers and the calles and the round tires 19. The sweete balles and the bracelets and the bonets 20. The tires of the head and the sloppes and the head bands and tablets and the earings 21. The rings and the mufflers 22. The costly apparrell and the vailes and the wimples and the crisping pinnes 23. And the glasses and the fine linnen and the hoodes and the launes HEre is a coupling of things together in stead of a particle that renders the cause For he denounceth that seeing they cannot be amended neither by gentle admonitions nor by any words that the Lord will proceede otherwise with them because hee will no more vse sharpenes and rigor of speech but will come vpon them in great displeasure and with his arme out strethed to take vengeance vpon them And therefore euen as they had shewed their rebellion from the head vnto the feete so he also giues them to vnderstand that the Lord wil shew the signes of his vengeance vpon all the parts of their bodies Wherefore he begins with the head where the principall decking is and afterwards descends to the other parts Now we are to obserue that the Prophet reprooues not the excessiue pompe of these women with this sharpenes vehemency without cause for aboue all other vices What vice is most predominate in women wherewith they are stained they naturally burne with a fond desire to decke and trim themselues brauely And although they are prone enough by nature to couetousnes yet will they spare no cost to make themselues fine yea they wil pinch their bellies and offer violence to nature it selfe that they may haue wherewith to attire themselues the more costly sumptuously so greatly are they corrupted with this vice that it surmountes all others Histories doe shew what vprores women haue raised at Rome Women made an vprore at Rome because of a law made for restraint of fine apparrell by reason of the law called Oppie which was ordained concerning apparrell because one side would establish it and the other part would haue it abolished so that there could be no conclusion made hereabout by any graue and moderate course because of their riots But we neede not goe so farre to seeke examples for wee may find infinite numbers almost thorowout all nations so as it is a vice too common in al ages Now because we are alwaies sharpe witted to deuise excuses to couer our excessiue superfluities therefore the Prophet pointes as it were with his finger at the fountaine of all the mischiefe to wit this furious pride before spoken of wherewith women are carried away when they are to shew themselues and appeare before others For to the ende they may be the better seene and discerned they will shine with deckings of their garments that so the eies of euery one may be drawne vnto them The Prophet then hauing touched the inward sore hee reckons vp many particulars that so he might bring the sottishnes of women into the open view of all the world to receiue disgrace And therefore hee makes a long catalogue because none are more curious then a woman about this matter of piling vp fashion vpon fashion and tire vpon tire She will heape ornaments one vpon another without nuÌ„ber and therefore it was not without cause that the auncients in times past called a womans cabinet A womans cabinate called a world by the Anciâ—nts or chest A world For if all the pieces which are here mentioned should be gathered together and laid vpon an heape a man should find as many fashions as there are parts of the world And therefore it seemes the Prophet here rifles the chests of women to bring forth their paltrie packe of iewels which were laid vp therein to the ende that by how much the more they gloried in them and tooke pleasure therein by so much the more euery one might bee made the better acquainted with their follies Therefore howsoeuer here bee a long catalogue yet is nothing superfluous seeing thereby their insatiable lusts are the better discerned As touching the particulars I meane not to stand dilating vpon euery thing apart seeing euen the best learned of the Hebrews themselues are doubtfull concerning some of them neither can they make any true difinition of the sundrie formes of these ornaments It is sufficient for vs to know the summe of the words and to vnderstand the Prophets
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
of his excellent greatnes amongst them then if he were in the midst of many Vers 3. Then he that shall be left in Zion and he that shall remaine in Ierusalem shal be called holy and euery one shall be written * Or to life in Ierusalem among the liuing in Ierusalem HE holds on his former speech still shewing that when all the filth of the people shal be purged out then that which remaines shall be called holy Whereas some thinke that those are called holy which shall be found written in the booke of life it seemes to me an ouerstrict sense We should rather reade these two members a part All those which shal be sound in Zion shal be holy and all those which shall remaine in Ierusalem shall be written in the booke of life And this repetition is very frequent and much vsed among the Hebrues namely Ioel 2.32 when the Prophet sets forth one benefit of God by many titles as when it is said There shal be saluation in Ierusalem and remission of sinnes in Zion both which are to be referred to one end yet neuerthelesse the grace of God is the better manifested when the cause of saluation is placed in the free pardon There is the like reason in this place for he saith that the Church being washed from her filthinesse shall be cleane and that all those who haue place in her shall be truly the elect of God But yet it is certaine that this appertains not to all the visible Church in the which there are oftentimes many mingled which only cary the name of the faithfull and yet haue not any true marke of their profession yea these surmount the little flock in number for the most part euen as the chaffe doth the good corne And howsoeuer the Lord had clensed them from the chaffe in their exile in Babylon as if he had taken the fanne in his hand yet wee know that the Church was very far off frō her right hewe notwithstanding But in regard that the image of this puritie did then shine in some part which truly appeared after the sheepe were separate from the goats Isaiah according to his accustomed maner in speaking of these beginnings comprehends the continuall course of time euen to the end whē God should fully accomplish that which he had then begun We see the very same thing effected euery day for although the Church be not wholly purged from her spots by being exercised vnder the rod and correction yet notwithstanding she recouers part of her puritie when the spots are taken away So then she susteines no losse by her afflictions The Church sustaines no losse by her afflictions because that as she is diminished one way so she is much more comforted another way by casting out from her many hypocrites For example the health of a sick body can not be recouered vnlesse you first purge the rotten and corrupt humors away which is in it From hence we gather a very fruitfull consolation for wee are wont to desire a multitude and would by that iudge of the good estate of the Church Note but we should rather desire to be a small number that so the glory of God rather then of a multitude might shine in the midst of vs. But because our owne glorie carries vs away from thence it comes to passe that wee more regard the number of men then the vertues of some few Wee must also gather what the true glorie of the Church is for it then truly florisheth The true glory of the Church defined when the Saincts haue place in her and although they be few and despised of the world yet they neuerthelesse make the estate thereof florishing and desireable But because it will neuer be in this world that the Saincts should occupie the place alone in the Church Note we must patiently beare the mingling and in the meane while hold it for a singular benefit as oft as it approcheth any thing nie to this puritie We haue sayd alreadie that by those which are written in the booke of life we must vnderstand the elect of God as if he should say The prophane multitude shal be cut off who only haue their names written in the earth Now the Prophet alludes to the place in Moses in the 32. of Exod. where he desires rather to be blotted out of the booke of life then that all the people should perish But although God haue none other booke but his eternall Counsell by which he hath predestinated vs to saluation in adopting vs for his children yet this similitude agrees very well to our weaknes because our vnderstanding can not otherwise comprehend how God should know his flock in such wise as none of the elect should euer be depriued of eternall life Seeing then that God hath his chosen written the decree of adoption by meanes wherof eternall felicitie is assured vnto them is called the booke of life As touching the reprobate although for a time it seemes they be equall to the children of God yet notwithstanding they are not enrolled in this Catalogue as we see how they are driuen away when he gathers together and puts his owne apart Now the accomplishment thereof shall not be till the last day notwithstanding vnto Gods children because they are assured of their election when they perseuere constantly while the reprobate fall to reuolting it is a great comfort in calamities when being shaken with temptations we continue stedfast in our vocation Vers 4. When the Lord shall wash the filthinesse of the daughters of Zion and purge the blood of Ierusalem out of the midst thereof by the spirit of iudgement and by the spirit of burning HE still goes on with the same doctrine for in as much as we commonly thinke that the Church receiues great hurt through the afflictions by which she is diminished the Prophet insists more and more vpō the contrary sentence And now to beate back this error he reasoneth by the contrary to wit that God rather washeth and purgeth out all the corruptions from his Church by meanes of afflictions By blood I vnderstand not only murthers and such other notorious crimes but all maner of filthinesse and vncleannesse whatsoeuer Now there is a redoubling in this similitude by which he repeates one and the same thing twice because that which before he called filthinesse in generall now he calles it blood in particular as the fluxe of blood or some such like thing In summe he shewes the fruites which these corrections bring to wit that by them our filthinesse is cleansed For whilest vngodlinesse spreades it selfe hither and thither without punishment then we grow as corrupt as others for which cause it is necessarie that the Lord should awaken vs by admonitions yea as a good Physition that he purge launce and sometimes that he seare and burne He takes iudgement for puritie to wit for the effect of iudgement when the things which were declining are
set againe in their first estate He addes the spirit of burning by which their filthinesses are purged and consumed Wherein we are to note two things First that the purgation of the Church is wrought by the spirit Secondly that the name is imposed vpon the spirit by the effects now of Iudgement now of burning As if he should say The iudgement of the spirit and the burning of the spirit As oft then as these manners of speech are met withall in the Scripture to wit The Lord will doe these things by the spirit of truth power and righteousnes c. we may turne this phrase of speech thus In truth in power and in righteousnes of the spirit For the spirit of God from whom both the beginning and end of the worke of our saluation comes workes thus in vs. From these epithites then we must obserue what the principall effects of the spirit are the Lord purgeth out our drosse by his spirit that he may amend and reforme vs. By the word iudgement he sheweth what the chiefe vertue is in the restauration of the Church to wit when those good things which were confused ouerthrowne are restored and set in their right order againe Burning also sheweth the maner and way which the Lord vseth to restore the Church to her first puritie Vers 5. And the Lord shall create vpon euery * Or habiâ—â—tion place of mount Zion and vpon the assemblies thereof a cloud and smoke by day and the shining of a flaming fire by night for vpon all the glorie shall be a defence 6. And a couering shall be for a shadow in the day for the heate and a place of refuge and a couert for the storme and for the raine VPon euery habitation As if he should say There shall not bee the least corner in the mountaine of Zion where the grace and fauour of God shall not appeare I take habitation and assemblie for one and the same thing For I take not Assemblie for congregation but for the place where men meete Now to the end hee might describe and set foâ—th a full blessing he alludes to that which Moses recites namely that when the Lord would deliuer his people from the bondage of Egypt hee sent a piller of a cloud by day and a piller of a fire by night Exod. 13.21 It is an vsuall thing with the Prophets that when they would set forth any excellent benefit they then call to remembrance this most glorious worke of God to wit The deliuerance out of Egypt Because then did the Lord wonderfully display the infinite treasures of his grace to the end hee might establish his Church not omitting in that worke any testimonie of his bountie and goodnes that the felicitie of his chosen people might be famous thorowout the whole world But aboue all things this was most memorable that they should be preserued by day by the couering of a cloud from the annoyance of too much heate and that the piller of fire should goe before them in the night to the end they should not wander or goe astray The summe is this that when God will gather home his Church from out of Babylon that the manner of it shall bee no lesse admirable then that by which the people were in times past deliuered out of Egypt Not that they should be accompanied in the midst of their iournie betweene Babylon and Iudea with the cloud and the piller of fire as in the wildernes but because he shewed testimonies of his fauour towards them by meanes no way lesse excellent then they As if any should say at this day The Lord will illuminate vs by the light of his holy spirit he will giue clouen tongues by which his Gospell shall be spread thorowout the world No man would take this literally as if the Holy Ghost should be sent downe from heauen in a visible forme but this miracle should bee remembred only to the end the faithful might learne to rest at this day vpon the same power of God in the restauration of the Church as the Apostles had experience of in their time And withall that by this manner of speech the Prophet mentioneth a continuall succession of blessing as if he should say God will not stretch forth his hand to deliuer you for a moment only but euen as he hath alwaies assisted our fathers in the desert so after he hath deliuered you he will defend you vnto the end That which he addes vpon All glorie depends vpon that which he said before to wit that the bud which should againe sprout forth should be glorious It is as much then as if he had said Vpon those which shal beare the signes and markes of their deliuerance It may be also that he alludes to that place of Exodus where it is said that the houses which the destroying Angell had marked were not hurt Exod. 12.23 For as then the sprinkling of the blood was a safekeeper of their saluation so also Isaiah promiseth that the faithfull shal be in safetie when God shall haue marked them And this ought to be diligently obserued For wee are admonished that we cannot otherwise bee partakers of the grace of God vnlesse wee beare his image and that his glorie doe shine in vs. And a couering c. Although the Prophet confirmes that which wee haue touched alreadie to wit that God will leade his chosen perpetually vntill he haue brought vs to our wished end yet notwithstanding we are admonished that the faithfull shall bee alwaies subiect to many troubles For heate and cold and other sharper euils then those doe still fiercely pursue them so as when they are deliuered out of one danger they fal againe into another But behold here a most sweet consolation to wit that against all stormes the only shadow of the Lord shall suffice vs because by it we shall be so couered that nothing shall hurt vs or bring vs the least damage Although then that diuers afflictions and troubles doe enuiron vs on all sides yet the Lord promiseth that hee will assist vs as it is spoken in the Psalme The sunne shal not smite thee by day nor the Moone by night Psalm 121.6 For the Lord shall preserue thy going out c. It onely remaines that wee follow our vocation and discharge our duties faithfully It befalles alike to faithfull and vnfaithfull to endure many troubles but the wicked haue no refuge nor couert vnder which they may shroud theÌ„selues they must of necessitie be ouerwhelmed But the condition of the faithfull is blessed For although they be cumbred with heate and cold yet they haue a sure refuge vnder the protection of God Only let vs be mindfull that that glorie whereof wee spake before doe shine in vs otherwise these things doe nothing at all appertaine vnto vs. But if we beare the marke of God let vs be assured that he will bee our helpe as oft as any tempest shall fall vpon vs. THE V.
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
is a great vertue in deed to aske no-nothing but the word but if God be pleased to adde somewhat more vnto it it is then no vertue but a vice to reiect such an help as a thing superfluous Yea there is great iniurie offred vnto God in despising his liberalitie as if that which he doth for our sakes were vnprofitable or as if he were ignorant what things were good and necessarie for vs. Wee know that faith receiues her chiefe praise because she holds her selfe in obedience but when we will be wise in our owne conceits and despise the least thing which is of God we are abominable before him what pretence soeuer we make before men We must so ioyne faith to the word then that we despise not the helps which he offreth and giueth vs for the strengthening of our faith As for example the Lord in the Gospell offreth vs all things necessarie for our saluation for seeing by it we be ioyned to Christ the summe of all good things is conteined in it But to what end serueth Baptisme and the holy Supper then should we esteeme them as things superfluous No surely because whoso without flattering of himselfe shall take knowledge of his infirmitie which all from the least to the greatest ought to feele such an one will be willing to strengthen his faith by these helps True it is we ought to mourne and weepe that the holy truth of God which can not lie should haue need of any prop for the infirmities sake of our flesh But in regard we can not cast off this corruption from vs at the first chop whosoeuer according to his abilitie shall adde faith to the word he shall forthwith render perfect obedience to God The signes and word must not be separated where God hath coupled them together Let vs learne then to imbrace the signes with the word seeing it is not in the power of man to separate them Now in that Ahaz refuseth the signe which was offred him he therein shewed his rebellion vnthankfulnes for he despiseth that which God had presented him for his exceeding profit Heereby also it appeares after what maner we ought to require signes to wit when they are offred vs of God he then which refuseth them must needs reiect the grace of God therewithall Some franticke ones there are at this day who make no reckning of Baptisme nor of the Lords Supper thinking them abces for little children which yet they can not do but they must therewithall reiect the whole Gospell for those things must not be separate which God hath ioyned together But some wil aske notwithstanding Quest whether it be not lawfull to aske some signes of God for we haue an example thereof in Gedeon who desired that his vocation might bee confirmed with some signe the Lord granted his request and disliked not such a desire Iudg. 6.17 To this I answere Ans that although Gedeon had no expresse commandement of God to aske a signe yet notwithstanding he was stirred vp to doe it by the holy Ghost and did it not of his owne proper motion Wherefore we must not take the like libertie to our selues by abusing his example especiallie seeing the importunitie of men is so great that they make no bones to aske signes of God without end or measure Such a boldnes therefore is to be suppressed to the end wee may content our selues with those which God offereth vs. Two sorts of signes Now there are two sorts of signes some extraordinarie which we may call supernaturall as that whereof the Prophet wil speake anon and that which was giuen to Hezekiah as we shal see God willing hereafter Isay 38.7 Others are ordinarie and in daily vse as Baptisme and the holy Supper which conteine no miracle at the least which can be seene to the eye or by any other outward sense For that which the Lord miraculously works therein by the holy Ghost can not be seene but in the extraordinarie the miracle is visible to the eye Extraordinarie miracles visible Now all other signes haue the same end and vse because that euen as Gedeon was confirmed by that maruelous signe so also are we confirmed by Baptisme and the holy Supper although we see no miracle before our eyes Vers 13. Then he sayd heare you now ô house of Dauid is it a small thing for you to grieue men that ye will also grieue my God BEcause it was an intolerable wickednes to shut the gate against the power of God which should confirme the truth of the promise vnder colour of honestie and modestie the Prophet is iustlie offended and sharplie rebukes these wicked hypocrites Now howsoeuer it were an honorable thing for them to be held for the race of Dauid which had been so indeed if they had walked in the steps of Dauid yet notwithstanding he now calles them the successors of the house of Dauid rather by way of reproach then otherwise And in very deed the ingratitude was so much the more heinous because this fauour was reiected by that house out of which the saluation of the whole world should come Their originall therefore from whom they had so shamefullie degenerated was a great dishonor vnto them And wee must obserue this order heere for we ought not to begin with sharp reprehensions but with doctrine to the end men may be gentlie drawen rather then enforced by it Doctrine When the bare simple doctrine will not serue then we must adde confirmations Confirmations but if they will profit by heither of these then it is needfull to vse greater vehemencie In this maner it is that Isaiah thundreth here Reprehentions for hauing offred doctrine and signes to the king without fruit he now vseth the last remedie sharplie and grieuouslie chiding this obstinate man and not him alone but also all the house royall which was defiled with this impietie Is it a small thing He vseth comparisons betweene God and men not that those of whom hee speakes to wit the Prophets and faithfull Teachers can in deed be separated from God for they are nothing else but the instruments of the Lord hauing one common cause with him as long as they discharge their duties And the Lord testifies of them who so despiseth you despiseth me and he that heareth you heareth me Math. 10.40 The Prophet then shapes his speech according to the impietie of Ahaz and his fellowes because they thought they had to do only with men And no question but we may heare the like voyce which the wicked belch out euen amongst vs at this day Are they not men that speake vnto vs and by this meanes they thinke to make voyd the doctrine of God It being then an ordinarie thing amongst the prophane contemners of holie doctrine to speake thus the Prophet acknowledgeth indeed that they were men which had this charge committed vnto them to teach the word of God As if he should say be it that I am
afterward tends also heereunto Arme you Gird your selues But the Prophet incourageth himselfe with trust and confidence after he had made mention of Immanuel that is to say God who was to assist his people And by the selfesame meanes conceiued a new hope against the enemies who although they might seeme to haue obteined all their desires when they had spoiled the countrie yet should the Lord be conqueror and would maintaine his owne against the crueltie of their aduersaries And thus withdrawing his mind from the contemplation of this calamitie he turnes it to Christ and in beholding of him he so fortifies himselfe that he is bold to triumph ouer his enemies as if he had alreadie ouercome them We are to place the Prophet then as it were in the watch-tower from whence on the one side he beholds the discomfiture of the people and from the other the Assyrians conquering and ouerflowing in all pride Then being comforted by the sight and name of Christ he forgets all his afflictions as if he ailed nothing and being deliuered out of all miserie he turnes himselfe against the enemies which God should destroy soone after And this we ought diligentlie to obserue that hauing now to wrastle against the same temptations in these afflictions which the Church induret◠and with the burthen wherof she is almost ouerwhelmed that we forthwith cast our eies vpon Christ by beholding of whom we may triumph ouer Satan and all sorts of enemies Quest O yee peoples Wherefore makes he mention of peoples seeing the Assyrian only should destroy the land of Iudea Ans I answere that the Armie of the Assyrian was composed of diuers nations for he had subiected the Chaldeans together with many others and therefore this Monarchie comprehended diuers countries notwithstanding he hath also an eye to the Israelites Syrians and Egyptians and to all other enemies whomsoeuer which had set themselues against the Church of God Neither speakes he of one plague wherewith the Church was afflicted only but of the perpetuall combates which the chosen people should susteine from time to time For the better vnderstanding whereof we must ioyne the verse following where in the latter end it is added The ground of comforting our selues in the daies of trial Prou. 21.30 because the Lord is with vs. For behold the foundation of our deliuerance to wit God with vs. Let men conspire let them plot consult and determine all shall be in vaine because there is no counsell against the Lord. Let vs begin then at this foundation if we meane to be strong in deede But we are to examin whether it be lawfull for all to reioyce on this maner the wicked bragge in deed that God is with them neither make they any bones to triumph and glorie in his name and yet is their glorie vaine and to no purpose As touching the fathfull their valiant mind is grounded vpon the word of God and proceeds from a true faith liuely ingrauen in our hearts by meanes whereof we dare boldly triumph ouer all our aduersaries As also S. Paul teacheth who incourageth all the faithfull by this doctrine If God be with vs who shall be against vs Rom. 8.30 Let vs then in the first place looke that we haue the Lord with vs which can not be done but we must imbrace the promises by faith which if we haue then shall not our reioycing be in vaine Whereas he speakes to a nation so farre off to which this voyce could not reach the reason thereof is euident enough to wit that the faithfull might know the efficacie of the word and might vnderstand that the Assyrians with all their preparations should be gouerned by it although they were very farre remote as if he should say It is true that you despise God but he can easily keepe you back a farre off and beate downe all your rage Gird you c. The repetition is not superfluous for it is much more hard to looke for the succor of God againe after we haue once been deliuered then to imbrace the promise of one only deliuerance And further although the first assaults of the enemies do not much astonish vs yet notwithstanding whē we see them obstinate in their malice their hardnes of heart weakens vs of the which we haue dayly experience For if any danger presents it selfe we can looke for succor from God for a brunt but if we fall thereinto the second time we quaile and such is our wofull vnthankfulnes that we can hardlie be brought to beleeue that God will assist vs once more So then we are out of heart if happely we fall into dāger oft times thinking surely that God will be wearie at the last if he do vs good and succor vs euery day We must not content our selues to haue put our confidence in God for once or twice but we must hold out for euer as it is in Chap. 26.4 Isaiah therefore would preuent this weakenes of men that when we haue been assailed once or twice by enemies well prouided and furnished yet notwithstanding to remaine couragious and inuincible still And if it fall out that being once circumuented they yet double their forces neuer ceassing to weary vs yet let vs not therefore wax faint or out of heart because God is able to destroy and cut them off to day and to morrow euen as oft as they imagin our ouerthrow And in this place also we are aduertised of our estate condition to the end we might learne to be alwaies vpon our watch and readie to susteine new assaults and not to thinke we are therefore discharged when we haue resisted once 1. Pet. 5.8 because Satan is neuer idle but is euer busie in his charge not ceassing day nor night to procure our ruin He solicits and stirres vp his souldiers and sets them on fire with new lusts But albeit we must of necessitie enter into the combat often yet let vs be assured to obteine the victorie Let vs fight then with cheerefulnes and keepe our standing firme in the battell Vers 10. Take counsell together yet it shall be brought to nought pronounce a decree yet it shall not stand for God is with vs. * Hebr. Immanuel HAuing spoken of the force of the enemies he comes now to their counsels as if he should say Howsoeuer the enemies are mightie not only in weapons and strength but also in counsell and wisdome yet shall they lose all their labour This aduertisement therefore was very necessarie For it often happens that we contemne our enemies how mightie or well armed soeuer they be because they want counsell and are rather caried with blind furie then led by reason he aduertiseth therefore that all the craft and subtilties whereby the enemies shall indeuor to snare the people of God shall in the end turne all into smoke and therefore that they shall bring nothing to passe although they haue all meanes readie and that nothing be wanting in
lamentable this seruitude was wherein they groned and bowed vnderneath heauy burthens when as the staffe neuer moued from off their shoulders being pressed by a Tyrant which insulted ouer them for which cause they might well reioyce and bee glad of their deliuerance And hee yet extolles the excellency of this fauour by another circumstance in regard that God did openly display his arme and power in their deliuerance euen as it were from heauen it selfe And therefore he brings in an antient and memorable example that as God had in times past discomforted the host of the Midianites Iudg. 7.22 by a wonderfull and incredible meanes without the strength and succours of men so now also he would display euen the very same power to wit that he will deliuer his people from vnder that tyrannie which shall oppresse them without the helpe of any man euen then when none of the poore Iewes shall dare to lift vp their finger as they say We must also obserue that God so succours his that sometimes hee serues himselfe of ordinary meanes Why God deferres sometimes to succour vs by meanes but when hee sees that these meanes will bee hurtfull vnto men and hinder them from looking to the hand of their deliuerer he then works alone and by miracles lest any thing should ouer shadow or hinder men from the manifest beholding and knowledge of his power Iudg. 7.16.19.21 Thus the arme of the Lord appeared from heauen in this victorie of Gedeon where the enemies were cut off without any helpe of mans hand at all For what had Gedeon but a noise of broken pitchers with which hee should very hardly haue scarred a sort of poore mise hee had a little handful of meÌ„ against a great host and in stead of all sorts of weapons they had vaine and ridiculous scarcrowes For this cause he compares the future deliuerance of the people to this other deliuerance and sheweth that the manifest power and vertue of God shall bee knowne vnto all in this last as well as in the victorie of Gedeon Some expound this place simply of the Law which may well be called a heauie yoke a staffe burthening the shoulder But this exposition agrees not with the text for so it might seeme that the Prophet spake from the purpose which were as much as to oâ—fer violence as it were to this place Let vs hold the meane then whereof I haue spoken before to wit that God hauing brought his people out of Babylon coÌ„tinued on this benefit stil euen vnto the comming of Christ This is the sense then Thou hast taken off these burthens vnder which thy people was vniustly and cruelly oppressed Others apply this to the destruction of Ierusalem which was vnder Vespasian But they haue no ground for it Almost all the Iewes referre this to Hezechias 2. Kin. 19.35 when the Lord deliuered the Citie from the siege of Senacherib and did cut off his host But this interpretation cannot agree Chap. 38.36 because Hezechias raigned not tyrannically ouer the Iewes Moreouer the Lord deliuered his people then out of the danger and from the feare wherein they were and not out of any seruitude Whence it appeares that the Prophet looked further off and that our exposition is both true and sutes best with the text Vers 5. * Or Although Surely euery battell of the warriour is with noise and with tumbling of garments in blood * Yet but this shall bee with burning and deuouring with fire ALmost all the expositours agree in this that Isaiah meant to oppose all other victories to that which God should giue vnto his people For other conquerours obtaine victorie in ouerthrowing their enemies but here the Lord shall ouercome by his immediate hand He expounds this speech then Verse 4. As in the day of Madian more fully The Lord saith hee shall not vse many mens helpe in this worke but shall winne the victory from heauen Now when God workes thus himselfe alone hauing reiected all impediments wee can cleerely discerne that he is the author of our life and saluation Seeing also there is an opposition which shewes the difference betweene the common manner of warfare and the miracle of deliuerance the coniunction vau which is in the midst of the verse should be resolued into a particle aduersatiue as if he should say Enemies are wont to bee put to flight by a furious fight but God will worke otherwise because hee will cut off the enemies of his Church as if he shot forth his lightnings and should send downe fire from heauen vpon them Wee may well receiue their opinion who expound it With a breath namely that all warriours shal be astonished and In burning of fire But the first sense agrees best and is confirmed euen by the Prophets owne words It appeares also that the Prophet speakes not here onely of that deliuerance which the people receiued vnder Cyrus who gaue them libertie to returne into their Country but wee must apply these things also to the kingdome of Christ Vers 6. For vnto vs a childe is borne and vnto vs a sonne is giuen and the gouernment is vpon his shoulder and â—â—â—â—ncy Oâ— his name shall be callâ—d hee shall call his name Wonderfull Counsellâ—r The mighty God The * Or of the world euerlasting father The Prince of peace ISaiah shewes now the finall cause wherefore this deliuerance was to bee preferred before all other benefits of God because hee will not onely bring his people out of captiuitie but will also establish Christ in his royall throne vnder whose Kingdome there shall be seene a soueraigne and an eternall felicitie And thus he shewes that this deliuerance shall be no temporary or perishable benefit seeing hee comprehends the whole time wherein the Church should be preserued vntill the comming of Christ Neither is it any meruaile if the Prophet passeth forthwith from the returne of the antient people to the full whole restauration of the Church which notwithstanding should not come to passe many ages after For we haue said heretofore in the seuenth Chapter 2. Cor. 1.20 All the promises of saluation grounded vpon the Mediator verse 14. that all the promises of saluation are grounded vpon the Mediator for whose sake onely God is mercifull vnto vs and therefore the Prophets were often wont to propound this pledge and earnest penny as oft as they would encourage the faithfull and raise them vp to a comfortable expectation of deliuerance And thus it came to passe that the returne from the captiuity of Babylon was a beginning of that restauratioÌ„ of the Church which in conclusion happened in the perfection thereof to wit when Christ appeared in regard whereof there is no absurditie in this so continuall a progresse of time And therefore Isaiah teacheth that they were not to stay their mindes in the beholding of the present benefit but to consider the end and thereunto to referre all
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
blesse thee or speake blessedly as if hee should say There is no greater pestileÌ„ce amongst people then flatteries which nourish al licentiousnes of dissolutions But yet I will follow that reading which I haue approued of before where wee met with the very same word Chap. 3.12 Now his meaning is that the gouernours and magistrates whose office it was to leade and hold the people in good order and in an honest course of life gaue liberty and licence to all to doe what them listed suffering them to follow vice and wickednesse and that in regard thereof they were worthily esteemed seducers and corrupters for the corruption flowed from them vpon all the people as from the head into the members The dutie of Magistrates of Ministers Magistrates and Pastors are chosen to represse the dissolutions of people to ordaine that which is good and right and especially to maintaine the honour of God If they contemne these things they are rather to bee esteemed impostors then Pastors because they bring in horrible confusion And when euery one gouernes as he lists without any order what is to be expected but some woful euent Whereas the people bee so chastised for their offences wee must not therefore say that the gouernours should looke for lesse punishment for they made none account of the charge which was committed vnto them and in so doing were the cause of all those euils When hee addes that those which are led are deuoured although by this particle his meaning is to say that wicked Princes and those who rule as they list cannot but bring all things to ruine as also because the teachers deceiue and abuse the people in stead of shewing them the right way because the people perish through their owne default yet notwithstanding he therewithall shewes that neither the one nor the other is to be excused as if the wicked gouernours should serue as a couert for their faults as commonly men are wont to imagine For if the blind leade the blind as Iesus Christ saith they shall both fall into the ditch Matth. 15.14 It being certaine that there was none of them all who was not willingly misled And therfore those onely who tooke delight to bee deceiued were deuoured by the wicked and disloyall leaders Vers 17. Therefore shall the Lord haue no pleasure in their young men neither will hee haue compassion on their fatherlesse and of their widowes for euery one is an hypocrit and wicked and euery mouth speaketh folly yet for all this his wrath * Or shall not be c. is not turned away but his hand is stretched out HEere Isaiah shewes more plainely how horrible this vengeance of God shall be against all estates So farre off is it that the guilty should saue themselues that euen children young men and widowes shall not escape although they haue been wont to spare such and that in the cruellest warres Which mercy histories doe shew hath been practised euen by the very heathen at the sacking of Cities But the Lord shewes heere that he will haue neither respect to age nor sexe Although yet another sense will not bee amisse to wit that though the battels depriue many women of their husbands and children of their fathers yet that God will not cease for all that to chastise both widowes children and fatherlesse But because this sense concernes the principall point very little I therefore stay not my selfe in it Now to the end they should not accuse God of crueltie hee therewithall shewes good cause why hee ought to be thus seuere towards them because they shall bee found wicked and therefore worthy to bee equally cast headlong into destruction and that by a most iust sentence Hypocrites I minde not to differ from the common opinion touching this word although Chanaph signifies a wicked one disloyall corrupt For it seemes he toucheth the chiefe spring and fountaine of all euils saying that there was no sparke of the true feare of God amongst them Hee speakes not of some light dissimulation then but of an inward contempt which benummes mens consciences so as they cannot be moued by any admonitions at all as if hee should say They are wholly sunke deepe in their rebellion But for as much as iniquitie drawes the hands feete and other parts of the bodie with it after it hath once gotten possâ—ssion of the vnderstanding therefore the Prophet addes Gen. 34.7 Iosh 7.15 that they aâ—e all wicked In the third place hee affirmes they ouerslowed so farre as without blushing to boast of their sins The word Nâ—balah which some translate folly hath oftentimes a larger signification among the Hebrewes for it is taken for villanie wickednesse and frensie The Prophet therefore as I thinke meant to say that they are so giuen to iniquitie that there need none other witnes to be takeÌ„ against theÌ„ then their own togues Yet for all this c. He againe repeates this sentence which indeed ought often to be repeated because it sufficeth not to be once instructed how grieuous the iudgemeÌ„ts of God are against the vngodlie seeing we easily and quicklie forget them and thereof it comes that we soone cast off all care and feare And bâ—sides a false opinion bâ—guiles and blindfolds vs which is that after God hath chastised vs only once we think his power is spent Wherfore as oft as God corrects vs it is good we hold vs to this principle namely that by the first God threatens vs with a greater calamitie The fiâ—st stroke God giues vs 〈…〉 foreâ—unnâ—r of a g eâ—ter vnlâ—ssâ— wâ— prâ—uent the sâ—me â—y timely repentance See Leuit. 26 18.21.24.28 vnlesse we repent betimes And seeing the Lord â—eiterateth this admonition so oft let vs learne thereby to set it alwaies before our eies to wit that the wrath of God is not yet appeased although it seemes he hath sharplie corrected mens iniquities What are we to iudge then when hee giues vs but a fillip and away as at this day indeed we haue been afflicted but what is it in regard of these extreme calamities wherewith this people were oppressed and yet the Prophet threatneth that the Lord prepareth new rods for them What will become of vs then Truelie the Lord will doe his office and will alwaies bee like himselfe If this terror do not awaken vs our blockishnesse is intollerable I haue translated the verbe To turne in the time to come to the end the sense might bee the more cleere for although he speakes as of a thing past yet notwithstanding he threatens a coÌ„tinual successioÌ„ of punishments to the rebellious Vers 18. For * Or vnbeliefe wickednesse burneth as a fire it deuoureth the briars and the thornes and will kindle in the thicke places of the forrest and they shall mount vp like the lifting vp of smoke THe Prophet taxeth the wicked who make a trade of discharging themselues of their faults to lay them vpon God For either they seeke starting
then that the Assyrian lifts vp his crests yet God declares that hee hath meanes in his hand suddenly to conuert the glorie of this King into dishonour and shame Wherefore hee heere comprehends the contempt disdaine pride and other arrogant behauiours and signes of vaine glory all which are to be seene in the proud Now he brings in God speaking for that which God pronounceth with his mouth hath greater vehemencie then if hee should haue spoken by the voyce of the Prophet From hence we are to draw a generall doctrine namely that God cannot indure the insolencie of the proud but hee must needes downe with it 1. Pet. 5.5 because hee is at perpetuall warre against them Iam. 4.6 Let vs also note that this sentence comes in by way of restraint to the end the Prophet might preuent the ouer great hastinesse of men saying that this shall come to passe after that the Lord shall haue accomplished his worke For as soone as we see a man proud wee meruaile how the Lord can suffer him But Isaiah shewes heere that God indeede suffereth this tyrant although hee proudly and fiercely exalts himselfe because hee is minded to serue his turne of him and that the time is not yet seasonable wherein the Lord should shatter the wicked too pieces but that they must wait with patience For after he hath afflicted the kingâ—ome of Iudah as bringing his owne houshold first into order he will not then be slowe nor slothfull to punish the enemie stranger as fathers who are wont either to cast away or breake the rods wherewith they haue beaten their children Hee takes the mountaine of Zion for the Church by a figure called Synecdoche to the end that by the Temple and royall Citie hee might decipher out the whole body as by the head or principall part He expresly saith all the worke We oft times hinder the Lords working by our inconsiderate hastines because wee willingly hold backe the Lord from his worke by our inconsiderate hastinesse yea many times when he hath but euen new begunne For we are wont to make such wishes against the reprobate as it is hard to restraine our impatience vnlesse God apply himselfe to our affections in punishing them by and by To abate such heate the Prophet commands that wee should let God alone and leaue the fit time free vnto himselfe when to exercise his fatherly chastisements All the worke then This word All hath gâ—eat emphasis heere is taken for a iust measure Behold here a very profitable doctrine and of great consolation We see the wicked are wonderfull proud and how they lift vp themselues audaciously against God as if they were stronger then he also how they pursue his doctrine with iniuries and slanders so as we can hardly expresse the fiercenes of their arrogancie with words Note If the Lord should agree to our will hee should runne by and by and thunder from heauen against them and vtterly roote them out God begins first with his owne But his purpose is before hee doth this to correct his Church by them For he speakes not heere of Egyptians or Assyrians but of the Iewes of Zion of the Temple his dwelling place which it pleased him to dedicate and consecrate to his honour So at this day there are diuers diseases in the Church which the Lord will purge and heale True it is that he hath alreadie begun but wee deceiue our selues if wee thinke his worke to be now perfect Hee will not cease then till he hath so tamed vs that being touched with a true feare of his name Note we submit our selues vnto him with such modestie and teachablenes as is fit Wherefore wee must not maruell if he le ts loose the bridle to Tyrants and suffreth them still to exercise their crueltie against his Church for the consolation is readie to wit hauing vsed them as his vassals to correct his people he will visit their pride and arrogancie And it is no wonder if God in smiting his chosen first do therein declare that he hath a speciall care of their saluation Iudgement then must begin at the house of God first 2. Pet. 4.17 and afterwards he proceeds on in iudgement against strangers who shall be yet more grieuouslie punished Vers 13. Because he said by the power of mine owne hand haue I done it and by my wisdome because I am wise therefore I haue remoued the borders of the people and haue spoiled their treasures and haue pulled downe the inhabitants like a valiant man THe Prophet doth againe repeat the open blasphemies which the Assyrian would disgorge for he attributes all the victories which he obteined to his wisdome and power By the strength of his hand he meanes his armed souldiers gathered out of diuers nations but withall he brags also to haue beene a valiant king and this is the custome of these vaine braggers to attribute all that to themselues which is done in their name although they in the meane while giue themselues to feasting and ease vnder the shadow Afterwards he boasts of his wisdome and warinesse as we commonly say I'ay esté bien entendu expert I haue been very discreet and expert And no doubt but he adornes his fraudes and deceits with the title of honestie wherewith yet hee had circumuented his neighbours For behold the craft and cunning of Kings and Princes euen to trouble and vex the Countrie by indirect meanes to seeke pretence of lawes to sow discords and lastlie to mingle heauen and earth together as they speake by their practises When he saith I haue remoued the borders of the people it is as much to say I haue stretched out the bounds of my gouernment and haue added other countries to mine owne so as there is no bound nor distinction As if we should say that the French King hath taken away the limits of Brittanie Burgonie Aquitaine Prouence and other regions in ioyning them to his kingdome He addes also that no treasures lay so secret and hidden which he discouered not got to himselfe as if he should say By my wisdome I haue drawne all nations round about into my nets I haue emptied their treasures and griped all that was hid into mine hands Vers 14. And mine hand hath found as a nest the riches of the people and as one gathereth egges that are left so haue I gathered all the earth and there was none to mooue the wing nor to open the mouth or to whisper HE further addes that it was no hard matter with him to ouercome Kings and lay their riches on an heape and he makes this the more plaine by a similitude Simile as if he should say If a man should seeke a nest and finde the birds gone he may take the egges away without any difficultie For if the birds sit vpon their egges as they haue a naturall affection to keepe their nests either they wil flie vpon him that
the enterprises of his enemies to confusion And in deede vnlesse the Prophet had speedily preuented the matter this way many such doubts would haue come into their mindes Vers 19. And it shall bee easie to number the rest of the trees of his forrest for a little child shall tell them THe Hebrew phrase shewes that there shall be a very small number left and thus hee onely confirms the former sentence to wit that there shal be such a waste after the Lord shall haue brought the Assyrians downe that the residue shall be easilie told And yet he goes on further in saying there shall be so few that a little child shall bee able to tell all that remaine for we know that little children haue much adoe to count to three or foure Thus then the kingdome of the Assyrians which in times past appeared as a great forrest the trees thereof being cut downe and ouerthrowne shall become like to a small number of trees scattered a great way off one from another Vers 20. And it shall come to passe in that day that the remnant of Israel and those which shall escape of the house of Iacob shall rest no more vpon him that smote them for they shall rest vpon the Lord the holy one of Israel in truth NOw hee returnes to the chosen people and describes the fruit of the chastisement which was at hand For in as much as it is an hard and difficult thing to be molested and afflicted and that wee flee it as much as possibly we can◠the Lord shewes vs the fruit of afflictions that so hauing learned to consider the end thereof we might indure them the more cheerefully as if hee should say I know you would faine that the Assyrian were farre off from you that so you might inioy your commodities quietly but yet think with your selues that this affliction is as necessarie for you as a potion for a sicke stomacke for you know not the power of God and therefore withdraw you your affiance from him to set it vpon the wicked Now what a miserable thing is it to put the hope of our saluation in those that are Gods enemies and to stay our selues vpon them which seeke nothing but our ouerthrow For the Israelites rested one while vpon the Assyrians then vpon the Egyptians And therefore there was no losse in lessening of the people because this little handfull which remained learned thereby to put their trust in God And in this respect also wee may know how needefull it was that God should chastise the Israelites Now the moderation which he addes containes an excellent and wonderfull consolation to wit that notwithstanding this yet a remnant of the Iewes should remaine amongst whom the true seruice of God should be restored For the particle In truth is not superfluous for before the Lord afflicted thē they all made profession to be of the true religion and called vpon God together but it was in hypocrisie Isaiah then deriding this counterfet holinesse saith that their hope shall bee sound and sincere when they shall once bee purged from their fainings and deceits For although they proudly boasted themselues to rest onely vpon the Lord yet did they rest indeede vpon the helpe of the Assyrians When the Assyrians therefore should chastise them they should then learne to trust in God only and to turne away their heart from looking for succours from men Hence we may gather that we cannot solely rest our selues vpon God vnlesse wee wholly plucke away all our trust from creatures Because we ought so to stay vpon him as to renounce all other things willingly for his sake Where this confident trust is not there hath truth no place because the heart is double and parted in twaine Vers 21. The remnant shall turne * the remnant of Iacob to the strong God THe remnant shall be conuerted This is a confirmation of the former sentence although hee seemes to allude to that place of the seuenth Chapter where the sonne of Isaiah was called Shear-iashub For we haue there said that this name was imposed vpon him accidentally to the end hee might be as it were a pledge of that deliuerance to come of the which his father had prophecied It was needfull also that the Iewes should be confirmed diuers waies to the end they might bee assured that the Lord would bring them back in the end Whereunto also appertaineth that which he addeth In the strong God that is to say to him whom the people being conuerted from their reuolt shall acknowledge to be the protector of their saluation For this epithite is attributed vnto God according to the circumstance of the place It should seeme that the word Ei which signifies God shoulde haue xpressed his power sufficiently but he would also adde Gibbor that is to say Mightie or Strong to the end he might stirre vp the people to trust the more confidently in him For how could it come to passe that the people should returne from vnder the Assyrians and Egyptians vnlesse they were perswaded that God was al-sufficient who should doe the deede This then is the welspring of all our euils to wit when wee are not resolued that whatsoeuer wee can wish or desire for our saluation is in God Vers 22. For though thy people O Israel were as the sand of the sea yet should but a remnant be saued The consumption determined shall abound in iustice HEe excludes hypocrits from their foolish confidence for it was enough in their conceit for them that they were the children of that holy personage Abraham according to the flesh onely and vnder this bare and naked pretext of their originall they would be thought most holy In the meane while he exhorts the faithfull to patience to the end they might learne with a meeke and quiet spirit to wait for this discomfiture and diminution of their multitude to the end that whē it shold come to passe they should not be troubled at it as at some new thing He comforts them then for feare they should not beare such a wasting patiently because therout the Lord was purposed to gather a small remnant at the least The Hebrew verb signifies To finish and sometimes also To consume The latter signification agrees best for he calles this diminishing of the people a Consumption and that Accomplished and herein hee speakes excessiuely as they say for it would be a thousand to one that they were not all destroyed and therefore a very few should escape The name of Israel may be taken here in the genitiue or in the vocatiue case so as in this latter sense he should speake to the Patriarke Iacob or to all the faithful in his name But seeing the meaning is cleare inough howsoeuer we take it the matter is of no great moment It may be taken also in the genitiue For mine owne part I rather thinke it is a proper name to point out as it were the true and obedient Israelites for
to know him to be the only true God and him whom he hath sent Iesus Christ Iohn 17.3 Moreouer the abundance of knowledge is here closely compared to that small taste which God gaue to the ancient people vnder the law And albeit the Iewes were kept vnder such childish rudiments yet vnto vs hath the perfect light of the heauenlie wisdome shined by the meanes of the Gospel as Ieremiah also foretold They shall not euery one teach his neighbour nor euery one his brother saying Know the Lord for they shall all know me saith the Lord from the least vnto the greatest Ier. 31.34 If so be that this fulnes of knowledge then haue taken possession in our vnderstandings it will purge and cleanse them froÌ„ all maliciousnes This place also informes vs what maner of Church there is in the Papacie where the light of holy doctrine being smothered yea almost cleane extinct their whole religion is to be blindfolded in a brutish ignorance Now if it so fall out that we haue not a perfect knowledge at the first dash Though we attaine not vnto a perfect knowledge the first day yet we must endeuour to profit more and more continually yet we must endeuor day by day to profit more and more 2. Pet. 3.18 and that in such wise that the fruit thereof may issue from this roote Whence it appeares that the greater part haue profited but very meanly in the schoole of Christ when so many cosenages extortions and violences haue their full swinge on all sides Vers 10. And in that day the roote of Ishai which shall stand vp for a signe vnto the people the nations shall seeke vnto it and his rest shall be glorious HE returnes againe to the person of Christ and repeates the same similitude which he tooke vp heretofore in the beginning of this Chapter to wit of the roote or sprig issuing out of the drie stock which had no appearance of any sap in it He saith then it shal come to passe that the Gentiles who in times past had the Iewes in abomination shall yet come and doe homage to the King of the Iewes Now this might seeme a thing altogether incredible and no doubt but this promise was a long time derided because such a change should rather haue been expected when the kingdome stood florished in his full streÌ„gth then after it was destroyed But needfull it was it should be brought thus low to the end it might afterwards be exalted and that the glorie and power of God might hereby be better knowne then if all things had been in their florishing estate For what is he that with the eyes of flesh could haue apprehended such a height Luk. 2.31.32 from a little sprig that it should be discerned of all people and should draw the eyes of euery one vnto it He compares it to a standard lifted vp on high and we know that this was accomplished in the publication of the Gospel yea much more excellentlie then if Christ had soared aboue the cloudes Hereunto appertaines that which is said in S. Iohn Numb 21.9 As Moses lift vp the Serpent in the wildernesse so must the sonne of man be lift vp Iohn 3.14 Christ is then sought when wee run vnto him to obteine saluation as in many places of the scripture where the seeking of God is as much to say as to put our whole hope and confidence in him And therfore the Greekes haue translated They haue hoped respecting the sense rather then the signification of the word As touching that which immediatlie followes that his rest shall be glorious all the expositors almost do expound it of the Sepulcher of Christ taking a part for the whole because they by and by after referre it vnto his death And to say the truth the buriall of Christ was but an appendance of his death The sense then according to their opinion should be that the death of Christ which was ignominious before the world shall be full of glorie and maiestie But when I consider all circumstances more narrowly the Prophet in this place by this word rest signifies the Church as also it is said in the Psalmes This is my rest for euer here will I dwell Psal 132.14 And thus he decketh the companie of the faithfull with an honorable title because in them he will haue his perpetuall mansion Seeing then that the Church at that time was exposed to mocks and reproches he promiseth that it shall be brought to a better and more happie estate and shall yet againe recouer her first beautie Here then we haue an excellent testimonie which giues vs to vnderstand that God will dwell for euer in his Church although this shall not alwaies appeare so vnto men Vers 11. And in the same day shall the Lord stretch forth his hand againe the second time to possesse the remnant of his people which shall be left of Ashur and of Egypt and * Or parthe Pathros and Ethipia and of Elam and of Shinar and of Hamath and of the Iles of the sea BEcause the prophesie touching the future glorie of the Church was incredible hee now declares by what meanes it shall bee brought to passe to wit that God will manifest the strength of his hand to performe as it were a famous and memorable act Moreouer to confirme the elect people in good hope hee brings to their remembrance the deliuerance past to the end they might not doubt that God should not bee as well able to deliuer them now as hee was to deliuer their fathers Exod. 12.31 who had experience thereof in former time in Egypt For this word againe aimes at that and it is all one as if hee had said Now also will God be the Redeemer of his Church This hee confirmes by another reason to wit although it seemed that God should despise his people yet will hee not be depriued of his inheritance The summe is that God will take care of the saluation of his Church to the end hee may not be bereaued of his right Notwithstanding hee speakes expresly of the remnant because this deriuerance should appertaine but to a little handfull of seede Lastly hee repeates that which hee had said heretofore Howsoeuer God separates and scatters his Church yet can it not be that he should wholly reiect it because it is no lâ—sse pretious vnto him then our heritage is deare vnto euerie one of vs. Now he speakes not of the Assyrians which had led the people into captiuitie but also of other nations amongst whom the Iewes were scattered For after the greater part of the people were carried into Babylon some fled into Ethiopia others into other regions because they feared lest they should be led into the same bondage with others As touching Parthe in the text it is Pathros some thinke it should be Parthe and this is probable although others say that it is Arabia the Stony Vnder the word Elam he comprehends the
the author of them because such a change doth the better set forth his power and domination This is the cause why Isaiah speakes not of the wind alone but of the wind of the Lord to the end we might know that the wind is not raised vp by chance but is directed by the hand of the Lord. And he shall smite him in his seuen streames Others translate floods and expound it thus He will diuide Nilus into seuen parts Now although this exposition be receiued of all yet I approue not of it and as I take it they haue failed here by forgetfulnes rather then by ignorance for I hold them learned men notwithstanding and such as are well exercised in reading the ancient writers It is well enough knowne by histories that Nilus hath seuen principall mouthes others were called false mouthes because they had no name Look then how many armes or mouths it had so many streames and riuers it made as it seemes and his riuers would haue been so many lets and impediments to slacken the voyage Now Isaiah did purposely name thē because of the great fame of this flood Moreouer although this flood was deepe yet notwithstanding he saith it shall be so dried vp that one shall not neede to pull off his shoes to passe ouer it which yet they must needs haue done if there had been neuer so little water remaining The Prophet then vnder these borowed speeches meanes nothing else but to certifie them that no power whatsoeuer shall be able to let God when it pleaseth him to deliuer his people out of captiuitie He touched the historie of the first deliuerance to the end they might know that the same should now befall them which had hapned to their fathers in times past This is the cause why he doth thus paint it forth before their eyes because the meanes of this deliuerance should not appeare For this promise so barely published would not haue entred into their hearts so effectually as this notable example did which was thus propounded and set before them Vers 16. And there shall be a path to the remnant of his people which are left of Ashur like as it was vnto Israel in the day that hee came vp out of the land of Egypt THis verse containes no new matter but opens that further which went before to wit that the people shall feele the verie same powerfull hand of God in their deliuerance out of Babylon Exod. 14 29. Iosh 3.16 as they had formerly proued in their deliuerance out of Egypt He opened a way thorow the seas also thorow a waste desert and lastly thorow the midst of Iordan euen thus will hee make way againe Isaiah saith for his people by the same admirable meanes Now what the Lord hath once done let vs expect the same againe for the time to come and let vs to this end consider the antient histories This also ought to bee referred to the last deliuerance of the Church when wee altogether shall be fully deliuered out of all miseries and calamities so as howsoeuer the things which are taught vs concerning the resurrection and eternall life seemes incredible vnto vs and that the meanes thereof appeares not vnto vs as yet let vs know notwithstanding that it shall be easie with God to finde both the way and meanes THE XII CHAPTER Vers 1. And thou shalt say in that day O Lord I will praise thee though thou wast angry with me thy wrath is turned away and thou * Or thou wilt comfort comfortest me ISaiah now exhorts all the faithfull to render thankes to God although the exhortation hath also this drift to wit that they should giue the greater credit vnto Gods promise For hee hath sealed it vp as it were vnto them by this exhortation to the end they should assure themselues that it is vnmoueable As also that they should not imagine that the Prophet meant to feede them vp with a vaine hope when hee put this forme of thanksgiuing as it were into their mouthes which thankes they could not haue giuen vnlesse the occasion thereof had been both sure and stedfast In this song also hee shewes why it is that God doth good to his Church to wit that the memorie of his blessed name might be magnified not that he needes any of our praises but because this is profitable vnto our selues For we ought diligently to consider what honour he doth vs when he vouchsafes to serue himselfe of our indeuours in the magnifying and publishing his glorious name wee notwithstanding being such vnprofitable yea altogether vnprofitable seruants The Prophet in this song addresseth himselfe in generall to all the people euen as if hee spake to one man This is noted from the word Thou in the text for it was requisite they should be ioyned together as if they had been but one According to this example our coniunction ought to be so strait that there should bee but one soule and one mouth Rom. 15.6 especially if wee meane that our prayers and thanksgiuings should bee acceptable before God Though thou wast angry The summe of this song The summe of this song is that howsoeuer God was iustly prouoked to anger against this people yet notwithstanding satisfying himselfe with one little stroke of the rod he will easilie be appeased Now because the particle Ci is often put for shewing of the cause some translate O Lord I will praise thee for being angry against me thou wert by and by appeased But because it is sometime taken otherwise I haue followed that which I thought to agree best to this place The faithfull then doe first acknowledge their fault secondly they attribute their deliuerance out of their miseries vnto the mercy of God Now be cause the verbs are put in the future tence one may also expound The chastisement wherewith thou smitest me for a time shall be no impediment that thou shouldest not pitie mee at the last and giue mee matter of ioy and consolation Whether of the expositions soeuer we receiue this sentence ought to be diligently obserued for as soone as our hearts are touched with the feeling of Gods wrath wee are sollicited vnto despaire so as if the danger be not speedily preuented wee shall be ouerwhelmed before we are aware Satan also tempts vs euery kind of way and assaieth all meanes whereby hee may put vs out of heart So much the more neede haue wee then to bee well armed with this doctrine that howsoeuer we feele the wrath of God yet we may resolue with our selues that it shall not indure long but that hee will send vs some consolation after he hath chastened vs. But if we haue deliuerance Afflictions no satisfactions of Gods iustice then let vs remember that the afflictions are ended not because we haue satisfied the iustice of God as if we had merited it at his hands but because he beares with our weakenesse euen of his fatherly louing kindnesse This confession
in abundance This similitude is very fit for as there is nothing more necessarie for this present life then water so nothing troubles and disquiets vs more nor goes so neere vs as the want thereof doth Thus by a figure called Synecdoche when a part is taken for the whole he shewes that whatsoeuer is necessarie for the sustentation of life is giuen vs freely out of the meere bountie of God And because we are barren emptie of all good things it is no maruell that he compares the mercie of God to a fountaine which satisfies them that are thirstie refresheth those that are parched with heate and recreates those that are wearie and laden Of the sauiour This word sauiour agrees much better heere then if he had said out of the fountaines of God For wee haue farre greater cause of consolation when we know yâ— himselfe is the author of our saluation The Prophet therefore hath appropriated this epithite according to the circumstance of the place Now if this promise comprehends vnder it the whole kingdome of Christ wee for our parts ought alwayes to applie the same vnto our vse Let vs know then that the goodnes of God is heere offred and set before vs to the end we might satisfie our selus to the full therewith For we ought as Dauid saith to be as the parched ground gaping for thirst Psal 143.6 and to aspire vnto these waters of the sauiour Now this goodnes of God is wonderfull and incredible when he permits not that our desire should be in vaine but freely offers and presents a fountaine vnto vs out of the which we may draw waters in abundance Moreouer Iesus Christ is this fountaine Iesus Christ the true fountaine and in him we haue the participation of all Gods benefits for as S. Iohn saith we draw all out of his fulnesse Iohn 1.16 It remaineth then that wee goe directlie vnto him as soone as our pouertie and want presseth vs. Vers 4. And yee shall say in that day praise the Lord call vpon his name declare his works among the people make mention of them for his name is exalted HE not only exhorts them one by one to praise God and to giue him thanks but would also that they should stirre vp others with them to doe the like And as he had sayd before Chap. 2.3 many people shall goe and shall say Come and let vs goe vp to the mountaine of the Lord prouoking one another by mutuall exhortations to imbrace the pure woâ—ship of God so after he hath commanded euery one of them to render thanks to God he would now also that they should incite one another to the same dutie He shewes then that this ought not to be said only to one but to all and not only in one time but for their whole life Now in a briefe summe he shewes how God is rightlie honored when he commands vs to call vpon him and to reioyce in none but in him only For this cause also the holy scripture by the word Inuocation comprehends often times vnder it the whole seruice of God vsing therein a part for the whole for by prayer wee shew the trust that wee haue in God and this indeede he requires of vs aboue all things I also thinke that pâ—ayer is ioined with praise that the Prophet might comprehend the whole seruice of God Make mention c. His meaning is that this deliuerance shall be so excellent a work that it ought not to be hidden from any corner but published thorowout the whole world I grant that he would haue the Iewes to acknowledge this in the first place but after he caused all people to haue the knowledge of it And this exhortation whereby the Iewes shewed their good will was as a preamble to the preaching of the Gospell which was afterwards published For as the Iewes magnified the fauor which God had shewed them amongst the Medes and Persians and other nations neere about them so also after Christ once appeared they ought to haue been heraults to publish the name of God thorowout all the quarters of the world Hereby it appeares with what zeale all the faithfull ought to be moued namely that they cause the goodnes of God to be manifested vnto all to the end the seruice of God may be imbraced Now we ought then especiallie to be moued with such an affection when we haue been deliuered from some great danger as out of the iawes of the diuell and from vnder the tyrannie of eternall death Vers 5. Sing vnto the Lord for he hath done excellent things this is knowne in all the world HE goes on stil with his exhortation shewing vs from what affection this prayse ought to proceed for he teacheth that it is our dutie to publish the goodnes of God in all places and yet must we not exhort nor prouoke others to go forward and our selues in the meane time to stand still with our armes acrosse but we ought to leade them the way by our example for there is nothing more absurd then to see them slothfull and negligent which prouoke others to prayse God Now in saying that God hath done excellent things he thereby signifies that there is great cause to sing Neither in deed would the Lord haue them to sing forth his praises vpon no ground but he gaue them ample and very good cause thereof when he deliuered his people out of that extreme hard bondage Now we haue alreadie said that we must not restraine this song to one moment of time but that it ought to be extended euen vnto the whole kingdome of Christ This worke therefore is excellent indeed when God sent his Sonne Ioh. 3.16.17 Heb. 2.14 by whom he hath reconciled vs vnto himselfe and hath destroyed the dominion of death and of the diuell If wee then consider wel of this worke of our deliuerance as we ought we shall haue exceeding abundant matter giuen vs to praise God When he saith in the last member that this is knowne in all the world hee therein toucheth the calling of the Gentiles and confirmes that which hath been alreadie said to wit that this worke shall be such as it ought not to be concealed in some one corner but to be publishâ—d thorowout the whole world Vers 6. * Or reioyce and sing Cry out and shout O inhatant of Zion for great is the holy one of Israel in the midst of thee HE againe exhorts the faithfull to reioyce in God and therewithall shewes what is the true reioycing and whereupon it is grounded No felicitie but where God dwels For we can haue no felicitie but when God dwelâ—es in the midst of vs without this our life is poore and miserable although wee had the abundance of all other benefits and riches whatsoeuer So then if our hearts bee ioyned to this treasure this felicitie will draw all our senses easily vnto it He calles God holy to the end we might know that
signe which God shall giue them but at his expresse commandement euen as if I should call one to come vnto mee and hee should forthwith follow me He shewes then that Babylon shall be destroyed by the Medes and Persians no otherwise then if they should yeelde obedience to the call of God For although their ambition pride and crueltie was the motiue touching themselues which prouoked them to the warre yet God fitted them thereunto without their priuitie that they might bee the executioners of his iudgement Vers 4. The noise of a multitude in the mountaines like a great people a tumultuous voice of the Kingdomes of the Nations gathered together the Lord of hostes numbreth the host of the battel HE now addes a more liuely description by which he sets the things themselues as it were before their sight because the Prophets contented not to speake only vnlesse therewithall they did euen plainely represent the things wherof they spake for words barely and coldly pronounced after a common maner moue not so much neither doe they touch mens hearts so to the quick as fuguratiue speeches doe which represent the liuely image of things It is then as if the Prophet should say You now heare a man speake but know ye that this voice shall haue such great efficacie that by the very sound thereof nations shall be moued peoples shall make a noyse and a great sound for the great multitudes of them yea they shall cast forth fearefull cries and all to bring Babylon to ruin This cry then shall haue such force and that after my death as if that which I now threaten were presentlie before your eyes By this therefore we see of how great efficacie the word of God is when all creatures both in heauen in earth yeeld obedience vnto it So much the more then ought we to be confirmed in this doctrine seeing nothing came to passe which was not foretold long time before This is the reason why he affirmes in the latter end of the verse that God will assemble diuers nations together vnder his conduct and howsoeuer they shall haue no meaning at all to execute those correctiōs which he hath ordained yet shall they do nothing but by his appointmēt euen as if some Captaine amongst vs should muster or set his souldiers in array Vers 5. They come from a farre countrey from the end of heauen euen the Lord with the * Or vessels or instrumēts weapons of his wrath to destroy the whole land HE yet more fullie confirmes that which I said erewhile to wit that the preparations of warre come not out of the earth nor by hap hazard for albeit men by their lusts raise vp those troubles which are in the world yet God hath an ouerruling hand aboue them Isaiah therefore rightlie attributes the preheminence vnto him seeing men are nothing but the weapons of his wrath Now he saith that the destroyers of the Monarchie of Babylon shall come from a farre countrie the reason is because we seldome feare any dangers vnlesse those which be very neere vnto vs. Babylon was in such wise fortified and well compassed about with so many kingdomes and prouinces which were subiect vnto it that it seemed no enemies could euer so much as approch vnto it In a word she feared no dangers at all euen as if she had been compact together and built in the cloudes In as much then as there was no danger which threatned this citie any way round about it he therefore shewes that the destruction thereof shall come from farre For although all things may seeme quiet and peaceable in our conceit hauing no controuersies at all with our neighbours yet notwithstanding God is able to cause enemies to come from the vttermost part vnder heauen Wherefore we haue no occasion to promise a secure and prosperous estate vnto our selues although we should discerne no danger neere at hand to threaten vs. If this prophesie should haue been caried to Babylon no doubt but they would haue despised it as a meere fable For let it bee granted that they would haue had some respect of the Prophets person yet would they in this their proud confidence wherewithall they were possessed haue contemned these threatnings as vaine and friuolous An example whereof wee haue readie at hand for wee at this day speake of the Turke in our Sermons yet euery one thinks they be idle tales because we thinke they are very farre off notwithstanding wee see how much ground he hath gotten in a small time in ouerrunning those which were farre remote from him and were more mightie then he The sottishnes of men is so great that they can not be awakened vnlesse they be beaten vpon till they may feele the blowes Let vs therefore set the Babylonians before vs as an example to teach vs wisdome that so we may scare the threatnings which the Prophets denounce in their Sermons betimes lest we be ouertaken with the reprobates who trusting to their tranquillitie are so astonished when the hand of God appeares and smites them that they are vtterly vnable to stand but rather fall downe senselesse and amazed Whereas he puts the whole land for Babylon he hath respect to the largenesse of the kingdome that they might not thinke to preuent the assaults of the enemies by meanes of the prouinces wherewith they were inuironed on euery side yea notwithstanding that he shewes the calamitie shall be such that it shall not only come in one way vpon them but shall be as a deluge ouerspreading a great part of the world Moreouer the Medes and Persians are here called instruments or vessels of the wrath of the Lord in a contrarie sense to that which the reprobates are so called by S. Paul Rom. 9.22 For there the Apostle opposeth the vessels of wrath to the vessels of mercie and teacheth that the free grace of God shines in the elect and his iust and seuere iudgement in the reprobate But the Prophets meaning is that the Medes and Persians are as darts in Gods hand of whom he serues his turne to execute his wrath and vengeance Vers 6. Howle you for the day of the Lord is at hand it shall come as a destroyer from the * Or of the strong or destruction of the destroyer Almightie HE followes the matter still and commands the Babylonians to howle not that he directs his speech to them as if he were in hope that it should profit them but in shewing what effect it should haue hee intermingles this maner of speech with great vehemencie He speakes of the day of the Lord after the vsuall phrase of the scripture because that when the Lord deferres his iudgements it seemes he ceaseth from performing of his office euen as Iudges do when they go not vp into their Iudgement seates Let vs then obserue this language well the reason is Doctrine we would willinglie subiect the Lord to our fancies that so he might by and by pronounce
neither to their Ensignes nor Garisons nor yet keepe any order And when he addes euerie one shall flee to his land it sufficiently appeares from thence that the Prophet speakes not of the inhabitants of Babel nor of her people but of strangers which had been called to her succour For it hath been said heretofore that the hearts of men are so in the hands of God that when it pleaseth him they suddenly recouer new strength who were before fearefull and amazed and contrariwise those who haue shewed great valour and boldnesse lose it all in an instant and become weake and effeminate Vers 15. Euerie one that is found shall be stricken thorow and whosoeuer ioyneth himselfe shall fall by the sword HE here confirmes that which he said heretofore to wit that none shall escape out of Babylon and that all those which shall be therein shall perish Xenophon Xenophon telles how by the commandement of Cyrus Cyrus all those which were met withall the first night were put to death and the next day all those which had not brought in or laid downe their weapons But we haue already said that this prophecie hath a further extent because this first taking was onely the beginning of all other calamities whereunto Babylon was expresly reserued by the Lord to the end it might be punished the more often Others expound the second member otherwise then I haue translated it for in as much as Saphah signifieth To lose or To consume they reade Whosoeuer shall be lost and expound this of old men who by reason of their age can liue no longer as if he should say they would not pardon no not euen those who are alreadie worne with age and vpon the brim of their graues yea when they should haue one foote within as it were and should bee ready to yeeld vp the ghost But because this is a constrained exposition and that the very same verbe signifies To be ioyned I had rather follow Ionathan Ionathan and others who thinke the Prophet speakes of the bands and squadrons as for example when a Citie is to be taken the souldiers ioyne together to beate backe the assaults of the enemies Vnlesse any had rather vnderstand by these words the confederates and companions which were ioyned together with the Babylonians the more to amplifie the greatnesse of this discomfiture Vers 16. Their children also shall be broken in pieces before their eyes their houses shall be spoiled and their wiues rauished HEe paintes out an image of more then barbarous crueltie For behold the vttermost extremitie of the enemies rage when no age whatsoeuer shall be spared when little children are slaine who should rather bee defended in regard of their young yeares And yet he further amplifies the crueltie when he saith that this shall be done in the presence of their fathers and mothers That which followes of the houses which shall be spoiled and of the women which shall be rauished tends also to the same end and this falles out when the enemies hauing forgotten all humanitie and being inflamed with crueltie would that those whom they haue subdued were vtterlie rooted out with their name also Vers 17. Behold I will stirre vp the Medes against them which shall not regard siluer nor be desirous of gold THe Prophet hauing prophesied the destruction of the Babylonians shewes therewithall also the authors or he rather expresseth that God shall be the mouer of them and therein also specifies how or by whom this worke shall be done for he saith that he will stirre vp the Medes Certainlie he could not coniecture this by any humane reason for there was then no enmitie nor dissensions betweene the Medes and the Babylonians And although there had been discord what was the power of the Medes then to doe the Babylonians any harme Seeing things were not so fitted then that the Medes could make warre with the Babylonians it is very certaine that the Prophet was inspired of God in this matter especiallie if we consider that he foretold thâ—se things more then an hundred yeres before they came to passe When he addes that they shall not couet gold nor siluer he excuseth not the Medes of their rauening and auarice as if they should be so liberall as to despise gold and siluer but he rather meant to say that this warre shall be so cruell terrible that nothing shall be seene but a final destruction for example because the speciall drift which the Spaniards aime at now adaies when they make warre The Spaniard is only to spoile and rob they doe more easily spare mens liues and are not so addicted to shed blood as the Almans or Englishmen be Almans Englishmen who thinke of nothing but killing their enemies Now let it not seeme strange to any man that the Lord who is louing gratious doth yet notwithstanding serue his turne of so cruel executioners for he works iustlie euen by the wicked and yet is not spotted himselfe with their malice Wherefore we must not iudge of the worke of God by the executioners thereof who are caried away with ambition couetousnes or crueltie but wee ought to consider therein the iust vengeance of God which the Babylonians had well deserued because of their wickednesses Vers 18. With bowes also shall they destroy the children and shall haue no compassion vpon the fruite of the womb and their eyes shall not spare the children SOme translate They shall cut and thinke that this is spoken by an excessiue maner of speech as if they should vse the children of the Babylonians in stead of arrowes in regard they dashed them against the stones that they might breake them with the greater violence But I had rather take it more simplie namely that the crueltie of the Medes shall be so great that they shall not spare so much as the little children which notwithstanding are neuer touched except it be there where they commit exceeding outrages In a word that neither old nor yong should be spared as we haue said erewhile But we reade not that the Medes vsed any such crueltie and Babylon was in good estate and florished long time after this discomfiture and although the seate of the kingdome was caried thence yet she kept her renoume still for the very day and night before that it was taken there was no hurt done except it were to those which bare armes In the meane while howsoeuer it was the Prophets meaning to comprehend other iudgements of God also which threatned the Babylonians and came to passe long time after this first calamitie yet is it not without reason neither from the purpose that he describes the maners of barbarous nations that so the Iewes might the better vnderstand that God had a iust recompence readie in his hand to execute vpoÌ„ the Babilonish tyranny No doubt but the faithfull also vpoÌ„ the ground of this promise made the imprecation coÌ„teined in the 137. Psalme Blessed shal he be
or caues so also the diuels seeke for the night darkenesse and places far remote from mens sight to the end they may the more affright them which are fearefull and timerous of nature Vers 22. And Iim shall cry in their palaces and dragons in their pleasant palaces and the time thereof is readie to come and the daies thereof shall not bee prolonged HEe sets forth that which hath been touched before and shewes how horrible this change shall be that it might appeare that this shall come to passe from the iudgement of God and not by fortune He also amplifies it wheÌ„ he saith that this shal happeÌ„ not to houses but to pleasant palaces The shortnesse of time whereof he speakes here may be referred to the first destruction yet so as it was requisite that the expectation of the faithfull should bee held the longer in suspence I haue told you that Babylon was not so quickely ouerturned and that the discomfiture made by the Medes was not so great that the Citie might therefore be compared to a desert He saith then that the destruction thereof shall shortly come the beginnings whereof were seene soone ofter for the Iewes were to content themselues in regard that this vengeance vpon Babylon was not promised them in vaine The holy Ghost in like manner is wont to preuent our heate and hastinesse A iust reproofe of our impatiency because we would haue God execute his iudgements out of hand and should chastise the wicked as soone as we thinke good But he only knowes the fit season which yet wee are impatient in waiting for by reason of the boiling of our passions The meditation of Gods eternitie the best bridle to curbe our impatiency But if wee could meditate of his euerlastingnesse we should easilie bridle this ouer great hastinesse by patience but because we haue much adoe to hold in our importunitie God doth somewhat incline vnto vs shewing that he will come by and by And yet let vs not iudge of the shortnesse of the time We must not iudge of this shortnesse of time according to our carnall reason according to our reason but let vs lift vp our hearts to heauen and despise the daies of this life Aboue all let vs learne to stoope as soone as we begin to see the iudgements of God comming towards vs yea though it be in the least measure although he deferre the execution of them for a long time The second member is immediately added for a confirmation to wit that the daies of Babylon shall not be prolonged as if he should say The Lord hath appointed a day so as none shall be able to make truce any longer THE XIIII CHAPTER Vers 1. For the Lord will haue compassion of Iacob and will yet chuse Israel and cause them to rest in their own land and the stranger shall ioyne himselfe vnto them and they shall cleane to the house of Iacob BEcause the particle Ci hath diuers significations wee may conioyne this verse with the former thus But yet the Lord will haue pitie vpon Zion and so it should shew how much the condition of the Church differeth from that which he described before But I had rather take it for a particle rendring the cause and that indeed agrees best to this place as in many other texts so as the sense shall be this God shall destroy Babylon because he shall haue compassion of Iacob whom hee can neither despise nor reiect Whence wee perceiue that the Prophet hath indeuoured hitherto to asswage the sorrow of this poore people to the end they might learne to be of good comfort in those their afflictions which God would at length auenge Thus Babylon the Church of God are here set before vs as in a glasse Babylon I say exalted in her soueraigne power who had so oppressed the poore and desolate Church that shee was vtterly past hope in a manner that euer shee should be restored againe But the Lord tumbling Babylon downe from her high seate therein witnesseth that he hath care ouer his people â—ow abiect or contemptible soeuer they seem to be Note this consolatioâ— From hence we may gather a sweet coÌ„solation when wee see that God thus gouernes all the world for our saluation For all things aime to this end that the elect may be saued and not ouerwhelmed by any changes how many soeuer befall theÌ„ Quest But some will aske whether mercie and compassion ceased to be in God for a time Ans Doubtlesse it continued in him alwaies but the people which were so greeuously afflicted felt it not For being forepossessed with the sense of his wrath they iudged of themselues according to the outward appearance and were not able to apprehend his mercie And yet was the Lord euer like himselfe notwithstanding neuer left his mercifull nature We must distinguish between faithâ— apprehension and experience Thus then we must distinguish betweene the vnderstanding or knowledge of faith and experience for whilest the signes of Gods indignation appeare on all sides in regard that according to the iudgement of the flâ—sh we thinke hee is angrie so his grace is hidden from vs yet faith notwithstanding lifts vp our hearts aboue all darkenesse to the end wee may behold God in heauen who is fauourable towards vs. He will yet chuse Israel saith he Gods election eternâ—ll The election of God is eternall for hee chuseth vs not as if he thought not on it before and euen as we were chosen before the foundations of the world so doth he neuer repent himselfe of the same his election Ephes 1.4 Rom. 11.29 But when the Lord corrects his children this hath in it some appearance of reiection as we may gather from the ordinarie complaints of the faithfull Psal 7.4.1 Lord why hast thou put vs away for euer Why is thy wrath kindled against the sheep of thy pasture Psal 74.1 For we apprehend the election or reiection of God according to our infirmitie We often measure Gods affection towards vs by his outward worke Our vocation a confirmation of our election How God is said to elect and reiect vs. and measure his affection towards vs by the outward worke I speake of that knowledge which proceeds from experience which is corrected by the light of faith And therefore when the Lord calles vs that is to say when he confirmes his election it is said he chuseth vs and contrariwise that hee reiects vs when he shewes vs any euident signe of his indignation See then how we are to vnderstand this verse to wit that although the Lord should so sharplie correct his people as if he meant to cast them off yet notwithstanding he will shew in the end by the effects and will giue them to know that he hath elected them when he shall giue sufficient testimonie thereof and shall take compassion vpon them Now we may easily collect that which I said erewhile to wit that there
is great difference betweene the chastisements which the faithfull indure Great differeÌ„ce between the chastisements of the elect and those wherewith the reprobate are visited Note and those wherewith the reprobates are visited For the faithfull bethinke theÌ„selues forthwith of their election whereby they take heart of grace but the vnbeleeuers see nothing but thick darknes bottomles gulfes and fearefull confusion on all sides As soone then as the Lord corrects vs let vs by and by call to mind this difference to the end we may confirme our hearts in the hope of an happie issue When he speakes of their returne into their owne land he therein sets before them a signe of grace and reconciliation for the land of Canaan was a pledge of adoption to the children of Abraham The land of Canaan a pledge of adoption to Abrahams posteritie And the stranger shall ioyne himself with them He prophesieth of the calling of the Gentiles as if he should haue said The Lord will not only put them into the possession of the land of Canaan but will also inrich them with a great increase A prophesie touching the calling of the Gentiles for he will ioyne the Gentiles with them that of two peoples there may be made but one only bodie This benefit then is not to be referred to a few daies but appertaines to the whole Church which God promiseth to set at rest in a sure place For the Prophet speakes not only of the Church of that time but of that also which should be before and vnder the kingdome of Christ otherwise this addition should be improper Vers 2. And the people shall receiue them and bring them to their owne place and the house of Israel shall possesse them in the land of the Lord for seruants and handmaides and they shall take them prisoners whose captiues they were and haue rule ouer their oppressors HE shewes that the strangers shall willinglie accompanie the Iewes and that in such sort that they shall not refuse to become their seruants We haue seene the proofe of this when the people came out of Babylon Ezra 1.6 but this was onely a small taste of those things which were done by Iesus Christ to whom all this must be referred For the Lord in deed inclined the hearts of the nations which hated his people deadly to be louing to them whom he meant to restore to their countrie and libertie by their meanes but so farre was it off that many nations helped the Iewes after their returne from Babylon that contrariwise the neighbours through enuie conspired one with another to molest them Ezra 4.4 For they were not only bent against them to driue them out of the land of Canaan but also to roote them from off the earth These things then were accomplished vnder the kingdome of Christ to whom all power is giueÌ„ not only in earth but in heauen also Math. 28.18 who by his Gospell hath vnited the Gentiles with the Iewes which before were strangers Ephes 2.14 to the end they might not only help the Iewes to take possession of their inheritance but also to bring them vnder so as to beare the yoke quietlie and willinglie And hereunto appertaines that which he addes of seruants and handmaides Exod. 4.22 for seeing the Iewes are the first borne in the house of God we which are ioined vnto them seeme to haue bin assembled as it were vnder their hand because they were before vs The Iewes might hold the honor of the first born still in the house of God if their owne ingratitude depriued them not of it and obteined the first place before all other nations which honor they might hold euen at this day if by their owne frowardnes and ingratitude they depriued not themselues of such a dignitie and yet their vnthankfulnes did not let the Lord to effect that which he here promiseth For the Apostles who were Iewes subdued strange nations by the word of God yea euen those which in times past held them prisoners and to whom they paid tribute to wit the Assyrians Chaldeans Persians and at last the Romane Empire so as all the Gentiles might iustlie be called their heritage although they would not reigne ouer them The Apostles meant not to reigne by their conquest but to win men to God but winne them to God that so together they might acknowledge one Lord and Prince This then ought to be referred to the yoke gouerment of Christ whereunto the Iewes subdued the Gentiles and not to a worldlie kingdome and rule as the Iewes falslie imagin Vers 3. And in that day shall the Lord giue thee rest from thy sorrow and from thy feare and froÌ„ the sore bondage wherein thou didst serue 4. Then shalt thou take vp this prouerb against the king of Babel and say How hath the oppressor ceased and the gold-thirstie Babel rested HEe addes a confirmation to the former promises God will prâ—uâ— the stedfastnes of our faith in pâ—omising vs saluâ—tion and in the meane while withholding from vs all hope of obtaining the same and thus God vseth to prouide for our weakenesse because it is very hard for vs to giue credit to his word but especially then when things are troubled And yet the Lord will this way proue the stedfastnesse of our faith when hee ceaseth not to promise vs saluation and yet all hope thereof shall be quite and cleane cut off from vs. He confirmes this with many words that so casting off all doubt wee should not cease to rest our selues vpon his gracious free promises how desperate so euer things seeme to be And herewithall also he exhorts the Iewes to acknowledge and neuer to forget so excellent and memorable a worke of God Now of set purpose hee makes expresse mention of the yoke and bondage thereby to teach the Iewes that the Lord would take away all these impediments when it pleased him and that nothing should let him to deliuer his people as soone as he saw occasion We are in these times to â—pply this doctâ—inâ— to our vses Let vs apply this doctrine to our vse now euen in this miserabâ—e seruitude and vile bondage of Antichrist vnder whom poore Christians are holden For albeit they be inuironed and inclosed on al sides in his nets and snares yet haue they God for their deliuerer who will easilie ouercome all manner of difficulties and impediments And this may also bee referâ—ed to all vexations miseries and troubles Moreouer by the word prouerbe or parable for amongst the Hebrewes it signifies graue sentences high worthy of note he shewes that this destruction of Babylon shall be so great that men shall make a prouerbe of it which they are wont to do in great and wonderfull things This word how is an interrogation proceeding from a taunting manner of astonishment for it was incredible that Babylon furnished with such abundance of riches and strength could be ouerthrowne and fall into the
himselfe nor to clime vp thereunto of his owne head And concerning those who are exalted vnto high degree and dignitie they ought to carry themselues humbly and modestlie not feinedly but with such meekenesse of spirit as if they were not exalted at all Besides we may sufficientlie see wherefore the Prophet accuseth this tyrant of Babylon particularly of such outrage and also what the scope is to which these figuratiue speeches do aime the rather by those that follow to wit that he desired to mount into the mountaine of the testimonie and by such pride to make himselfe equall with God For howsoeuer he made these discourses after the ordinarie maner of men that he was able to conquer the Iewes yet because he despised the helpe of God vnder which they shrowded themselues as he had often heard tell it was as much as if he had conspired to ouerthrow the heauens Now in stead of the mount of Zion he puts the sides of the north which description is also conteined in the 48. Psalme The mountaine of Zion in the sides of the north is the citie of the great King He called it before the mountaine of the testimonie which title is drawne from the verbe Iaad which signifies to vnite to agree and make peace And therefore Moed signifies peace couenant and day prefixed Lastly it may be referred to time place and persons But I had rather take it heere for couenant or agreement For the Lord speaking of the Tabernacle of the couenant in Exodus saith I will there make appointment with you Exod. 25.21.22.29.42 We must not thinke then that he speakes heere of an assemblie of men as when the profane meete in fayres or in their feast dayes but that the Lord meant there to shew a signe of his presence and to ratifie his couenant which we ought diligentlie to obserue because this condemnes the sacriledge of this wicked king who rather fought against y◠very heauens then against an earthly place Vers 14. I will ascend aboue the height of the cloudes and will be like the most high A Man would maruell that the Prophet doth thus accuse the king of Babylon as if he would be check-mate with God seeing that as wee haue said such a thought could not once enter into any mans heart but that he must needs quake and tremble for feare For euen as there is in vs some seed of religion by nature so also are we constreined in despite of our teeth to beare some reuerence to this diuinitie which we thinke to be the most excellent aboue all things And there is no man so senselesse that would imagin to cast God out of his throne because we are all taught by nature rather to honor and worship God And therefore howsoeuer the heathens knew him not yet notwithstanding they worshipped their Idols Thus we may imagin it was not likelie that the king of Babylon meant to driue God our of heauen and to reigne there himselfe Yet doth not the Prophet accuse him without cause for although the vngodlie resolue not to reigne in Gods stead yet notwithstanding they fight against him whē they exalt themselues more then they ought hereby attributing that to themselues which is proper vnto him which is as much in effect as if they meant to pluck him out of his seate And what did satan else when he deceiued the first man You saith he shall be as gods Gen. 3.5 Therefore all such as dare attribute more to themselues then God permits do lift vp themselues no otherwise then if they meant to proclaime open warre against him for where pride gets the masterie Where pride gets the masterie there the contempt of God must needs follow there of necessitie must be the contempt of God And thus also we may note that which we haue touched before to wit that this tyrant bent himselfe of set purpose against God as it were in rushing himselfe against the Church which is his holy heritage Seeing then that he violated the heauenlie Sanctuarie this ought not to seeme any excessiue maner of speech vnto vs. Now from hence we obserue a doctrine full of consolation for wee are taught that the wicked doe arme themselues euen against God The wicked arme themselues against God is often as they set themselues against his Church as oft as they set themselues against his Church This king heere is not accused for lifting himselfe aboue the Angels but for indeuoring to ouerwhelme the Church of God Now the seruice of God at this day is not shut vp in any certain place but is spread thorowout the whole world In what part soeuer then the name of God is called vpon if there any tyrant do purpose or practise the destruction of the faithfull let vs know that such a one sets not himselfe so much against men as against God who will not long indure the proud so to make warre vpon him We shall finde the like example hereafter in Senacherib of whom the Prophet saith that in threatning and offring violence to Zion Chap. 36.18.19.20 37.4.6.17 he did it to God himselfe Let vs therefore be assured that we are so vnder the protection of God that whosoeuer doth vs wrong shal haue God for his enemie He that hurts you saith the Lord hurts the apple of mine eye He that wrongs any member of Christ may assure himselfe to haue God for his enemie Zach. 2.8 He also testifieth that he dwels in the midst of the Church Psal 46.5 so as none can assaile it but he must beare the first brunt He will then surely take vengeance of all the wrongs which the Church indures although he suffer it to be afflicted for a time Vers 15. But thou shalt be brought downe to the graue to the sides of the pit HE hath heretofore shewed how it was the King of Babel that enterprised to set his seate aboue the cloudes And now he opposeth an euent quite contrarie to wit the sides of the pit or caue that is to say some corner of the sepulchre into which he should be cast For he said before that this tyrant would ascend aboue the mountaine of Zion in the sides of the north because the place on this side was high aboue the rest Now he takes this word sides in a contrarie sense as if he should say that he shall be put in the most contemptible place of the pit or sepulchre euen as when a man thrusts one into some darke or by-corner For if so be a sepulchre be large and spatious they desire to lay the honorablest personage in the midst of it but he saith that this fellow shall be cast into some hole or into the sides that shall be left emptie See how the Lord scornes the pride of the wicked from an high so as when they shall haue deuoured all by their couetousnes and pierced the cloudes the heauens with their pride yet will he expose them to derision at the
that is done by Gods permission nothing is more friuolous The Prophet expresseth yet more to wit that this punishment was sent of God besause hee is a iust Iudge For he works by Satan as a Iudge doth by the executioner and iustly punisheth those that haue offended him as we reade in the booke of the Kings Satan there presents himselfe before God and askes leaue to deceiue the Prophets of Ahab his request being granted he executes Gods commandement for of himselfe hee was able to doe nothing 1. King 22.21 We neede not heape vp many testimonies of Scripture the thing it selfe is manifest enough In that hee addes they were deceiued by their counsellers he therein sets forth the iudgement of God in the second manner For it might well be that although the Princes had been witlesse much like to men drunke that the people neuerthelesse were sober and of sound iudgement but he also saith that the seducers should obtaine the efficacie of error to deceiue the people also Thus you see a twofold iudgement of God in this place both against the seductors and the seduced By vomiting hee meanes a beastly kinde of drunkennesse adding it by way of amplification shewing that they are not drunken after an ordinarie manner some wit remaining still in them but that they were drunke like swine Vers 15. Neither shall there be any worke in Egypt which the head may doe nor the taile the branch nor the rush THis is the conclusion of the former sentence for his meaning is that there shall be such a brutish blockishnesse in all the Egyptians that whatsoeuer they enterprise shall vanish away and come to nothing This must needes be fall them who are destitute of counsell and it is a iust punishment of our pride and ouerweening The Prophet then meant to note out the euent and effect to shew that all things should haue wofull successes And in menacing the head and taile What is meant by Head and Taile he signifies thereby that all estates from the highest to the lowest shall bee destitute of counsell so as they shall be able to doe nothing to the purpose vnlesse any had rather vnderstand it as touching the maner of the proceeding of their actions Let vs learne from hence that the beginning and end of all things depends vpon God only of whom we must aske counsell wisedome and a prosperous successe in all our businesses vnlesse we meane to haue things succeed with vs as they did with the Egyptians Vers 16. In that day shall Egypt be like women for it shall bee afraid and feare because of the mouing of the hand of the Lord of hosts which he shaketh ouer it HE repeates that againe which he had said before to wit that the Egyptians should haue no strength at all Some thinke the Prophet alludes to a womanish behauiour wherewith the Historiographers haue taxed the Egyptians which was this all order being peruerted women managed the publike affaires and men kept the house and performed the offices that belonged to women It may be Isaiah aimed at thâ—s But all being well considered this coniecture cannot be currant because he threatens a iudgement heere which should bring men into a wonderfull mammering If he should speake of their accustomed behauiour it should appertaine nothing at all to the matter in hand neither doth he reproue the Egyptians for their womanish hearts but rather tels them they shall be so terrified that they shall become timerous like women For they not only esteemed of themselues as of a warlike people able to wage battaile but would take it in hand themselues without any prouocation thereunto and were also helpfull vnto other nations For wee see that many prophane authors tell sundrie things of the facts of the Egyptians and stand much vpon their commendation Howsoeuer then they were more nice and delicate then any other people yet they were desirous to be esteemed a valarous and warlike people But now in so sudden a change we may see an admirable iudgement of God And therefore he addes that the shaking of the Lords hand shall be the cause of this feare by which words he shewes that the Lord will order and take all this warre in hand so as the Egyptians shall neuer be able to stand in regard they shall not haue to doe with men but with God himselfe Now this which Isaiah pronounceth against Egypt ought also to be applied to other nations for when troubles arise and warres are proclaimed the iudgement of God must be acknowledged therein if men proue cowards and faint-hearted For wee see the most warlike men sometimes to giue place shewing themselues more delicate then women yea to be ouercome with little or no power when God once smites their hearts with trembling Vers 17. And the land of Iudah shall be a feare vnto Egypt euery one that maketh mention of it shall be afraid thereat because of the counsell of the Lord of hostes which he hath determined vpon it SOme expound it simplie that the land of Iudah shall be a wonderment to the Egyptians as well as other nations comparing this place with Chap. 18.2.7 where it is said You shal be an astonishment c. But I thinke the Prophets meaning is otherwise in this place for his purpose is to shew the cause why the Lord will shew such an example against the Egyptians to wit because they had been the occasion of the destruction of the Iewes For they had turned them froÌ„ the coÌ„fidence which they ought to haue had in God it being the custome of Princes to solicite their neighbours and offring them help to the end they may vse them afterward in the like case But God had forbidden the Iewes to goe downe into Egypt for any succour Deut. 17.16 Yet did this wretched people chuse rather to yeeld to the solicitations of the Infidels which offred themselues vnto them then to God they are chastised therefore very iustly Neither did the Egyptians escape vnpunished because they had giuen them occasion of incredulitie and distrust for they were so sharplie chastised that they quaked for feare as oft as they remembred the Iewes We may gather a very profitable doctrine from hence to wit that all such which shall alienate the Church from the true seruice of God and from trusting in his help hauing giuen them offence either by fearing or counselling them Such as shall be so wickedly minded as to withdraw Gods childrâ— from his seruice or from trusting in him shall be punished seuerely or by any allurements whatsoeuer shall be punished and that seuerely The Prophets words are as much in effect then as if one should say That the very looke of a woman will make him to blush which hath entised her to leaudnes when the filthines of the fact shall come to light and when God the auenger of the mariage knot shall appeare Vers 18. And in that day shall fiue Cities in the land of Egypt
it is written Thou shalt sweare by my name Deut. 6.13 Doe wee not contemne and defile his holy name if wee mixe Saints or any other creature in our oathes Let vs note here also with what reuerence we ought to take an oath How we ought to sweare for if wee thereby make profession of Gods honour ought wee not to come thereunto with feare and humilitie Afterwards where he saith in the end of the verse that euery sixth Citie shall be destroyed the meaning is that all such as turne not vnto God to serue him shall perish without hope of restitution this is the reason why he opposeth the Cities of Egypt which should begin to acknowledge God against those that are appointed to coÌ„fusion Nothing but ruin to be expected where the seruice of God is wanting Where the seruice of God is wanting then there we can expect nothing but vtter ruin for the word Here 's signifies cursing and execration after which followes ruin and eternall death Vers 19. In that day shall the Altar of the Lord be in the middest of the land of Egypt and a pillar by the border thereof vnto the Lord. HE continues on still that which he spake in the former verse and expresseth more fullie the renument of Fgypt because true religion shall florish there the pure seruice of God shall be established and all superstitions shall fall to the ground Now he vseth this word Altar to represent Gods worship as by the signe thereof because sacrifices and oblations were exercises of pietie By the middest of Egypt he vnderstaÌ„ds the principall part of all the kingdome as if he should say in the middes of the kingdome or in the most excellent part of it As touching the word pillar we may not thinke he speakes of Images that represents the shape of Saincts or men but memorials of the feare of God or his meaning is that they shall be as signes or land-marks like to those which bound our the ends and limits of kingdomes and that after this maner there should be signes set vp whereby all men might know that God gouerned this people When men are truly turned vnto God from their idolatrie they testifie it by some publike signe And doe we not see it ordinarilie fall out that when a people is truly conuerted vnto God hauing once forsaken and detested their Idols and superstitions how they openly set vp signes of true religion so as all may know that God is purely worshipped there Iosephus tels how Onias Onias abused this place when he fled to Ptolemeus Philometor for he perswaded him that it should be a very profitable course to set vp an Altar in the Countrey vpon which the Iewes that dwelt there might offer sacrifice and alledged this text affirming that this prophesie ought now to be fulfilled And in the end this wicked Priest made the King beleeue it to be true although the Iewes openlie gainsaid him for the King regarded his owne benefit and this bad fellow who had been deposed from his office meant to obteine new credit and fauour So by this meanes what opposition soeuer there was yet could not this wicked counsell be hindred But Isaiah vnder these figuratiue signes plainely describes the pure worship of God which was then in vse for he hath respect to his owne time and to those with whom he had to deale Onias then did wickedlie peruert this place to serue his own turne Papists wresters of Scripture But the popish Doctors are no lesse impudent at this day in drawing in a place of Malachie by the haire as it were to maintaine the sacrifice of the Masse For where he saith Mal. 1.11 It shall come to passe that incense shall be euery where offred vnto God from thence they conclude that there are some sacrifices differing from the ancient sacrifices for neither oxen nor other beasts are to be sacrificed therefore it is the Masse say they Truly a very trim argument Wee may easily discerne that Malachie speakes there of the seruice of God The place of Malachi truly expounded noting it vnder one of the shadowes of the Law as Isaiah doth in this place and we ought to marke these kinds of speech diligentlie which the Prophets are wont to vse very often The Papists argument out of Malachi for the sacrifice of the Masse answered by another place out of Ioel. This then may be plainly explaned by another place in Ioel which we will alledge by way of example Your sonnes and your daughters shall prophesie saith he your yong men shall see visions and your old men shall dreame dreames Ioel 2.28 S. Peter tels how this prophesie was fulfilled wheÌ„ the Apostles being inspired with the holy Ghost spake diuers tongues for whereas they were vnlearned before they then began to be fit to teach the heaueÌ„lie mysteries Act. 2. We reade nothing there of dreames The Apostle theâ— seemes to alledge this place very vnfitlie but it appeeres that Ioel meane to signifie nothing else in this place but Prophesie and vseth the word dreames and to sâ—â—ns for ornament sake because the Lord in times past did make his minde knowne to the Prophets by this meanes Numb 12.6 He also had respect to the custome vsed at that timâ— because the Iewes would hardlie haue vnderstood what the gifts of the holy Ghost meant seeing it was a thing as yet vnknowne vnto them for being nourished vp vnder rudiments of the Law they could aspire no higher then to the sacrifices and ceremonies or whether the signes and sacraments led them The Prophets lisped to them then as vnto babes or children to whom we vse not to speake of higher matters then that which they may be able by little and little to comprehend by custome This doctrine therefore will giue vs the meaning of many texts the obscuritie whereof wee might otherwise be held a long while in doubt of It plainly appeeres that the Prophet speakes of Christ his kingdome so that the things whereof hee speakes were not fulfilled till his comming The shadowes must be taken away that wee may behold the truth of things and so by the Altar we vnderstand the pure and true inuocation of Gods name But yet the Prophet therewithall shewes by these outward signes that the pure seruice of God can not be preserued without the publick exercises of religion the maner whereof must not be disposed according to our will Let mens inuentions cease then that God alone may be heard in this matter Vers 20. And it shall be for a signe and for a witnes vnto the Lord of hostes in the land of Egypt for they shall crie vnto the Lord because of the oppressors and he shall send them a Sauiour and a great man and shall deliuer them WE cannot offer any acceptable seruice vnto God Draw me and I will runne after thee Cant. 1. I shall runne the way of thy Commande ets when thou hast sâ—t mine
heart at large Psal 119. vnlesse he preuent vs by his grace For who will dedicate himselfe to his obedience that is not drawne first by the sweet taste of his goodnesse to imbrace him with a right affection He must needes call vs first then to himselfe before we can call vpon him and all accesse is shut vp against vs till hee haue first of all allured vs to come vnto him He said before that they should be subdued by diuers afflictioÌ„s to the end that they might be subiected to God he now repeates the very same thing for men will neuer renounce neither themselues nor their vanities till they are brought to teachablenesse by strong hand Notwithstanding he by and by addes another kinde of summons to wit they shall goe familiarly vnto God after they haue tasted of his louing kindnesse For the cry whereof he speakes proceedes from faith because they would neuer betake themselues to this refuge vnlesse they were allured thereunto by the taste of his mercy Christ promised And whereas hee promiseth to send them a Sauiour by whose hand the Egyptians shal be deliuered it can be meant of none but of Christ because Egypt was not deliuered from her miseries but in regard that the Gospell was first of all preached there We reade what sundry changes this Country indured by the space of foure hundred yeeres insomuch as it was almost vtterly destroyed and laid waste by forraigne and ciuill warres but when it seemed to be at the last cast as they say behold it was conuerted to the Lord and deliuered out of the hands of tyrants and enemies Thus Iesus Christ deliuered this Country when he began to make himselfe knowne vnto it We in like manner ought to bee thus disposed to know and serue God Whence we are to expect deliuerance out of troubles that when wee shall be diuers waies afflicted we may know that our saluation consisteth in him alone And would to God the world had learned this lesson at this day seeing it is in such disquietnesse that it seemes neere to destruction For what end of these troubles can it looke for but vtter ruine vnlesse by repentance it acknowledgeth that it hath been iustly punished for the owne impieties God helpes vs but it is through Christ And when it is added To deliuer them we are to gather from hence a verie profitable doctrine to wit that God helps vs by Iesus Christ through whose power hee hath assisted his owne euen from the beginning for hee was the perpetuall mediator and by his intercession all good things haue been obtained at the hands of God the Father Who being now come and reuealed let vs know that wee can obtaine nothing of the Father but by his meanes Vers 21. And the Lord shall bee knowne of the Egyptians and the Egyptians Isay shall know the Lord in that day and doe sacrifice and oblations and shall vow vowes vnto the Lord and performe them ISaiah addes now that which was the principall for the Lord can neither be serued nor called vpon vnlesse wâ—e first knoâ— him to be our Father As saith Saint Paul How shall they call vpon him whom they know not Rom. 10.14 No saluation wi hout sâ—uing knowledge For we cannot be partakers of Gods gifts to our saluation vnlesse the true knowledge which is by faith goe before Hee hath good reason therefore to adde knowledge as the foundation of all religion or the key which opens the kingdome of heauen vnto vs. Which knowledge we cannot haue but by doctrine whence we may conclude that God reiects all new found seruices for hee cannot approue of that which is void of that knowledge which proceedes from the hearing of the true and pure doctrine Men shall neuer be able to settle a right forme of Gods seruice then if they onely bring that which themselues haue deuised Note These places are worthy to be well obserued for therein the holy Ghost shewes vs what true adoration and inuocation is namely hauing banished all the inuentions of men whereunto they obstinately sticke we should suffer our selues to be taught by the word of God and if wee once be furnished with the authoritie thereof let vs freely and openly condemne whatsoeuer the world extolleth and admireth Whereas he saith againe that Egypt shall know it is a repetition of some waight Why this word Knowledge is twisâ— repeated for this knowledge is of so great importance that it ought not to be slightly passed ouer because it holds the chiefest place without which there is no true worship of God And they shall sacrifice This place must be expounded like the former where he mentioned the Altar For to what end should sacrifices serue when Christ is manifested Vnder this shadow then he mentioneth the confession of faith and prayer which followed the preaching of the Gospell Now vnder this word he comprehends whatsoeuer was offered to God as beasts bread all sorts of fruits and whatsoeuer serued to the acknowledgement of Gods goodnesse The difference betweene the old Testament and the new But the difference betweene the old Testament and the new is to be noted and vnder these shadowes and ceremonies we are to vnderstand that reasonable seruice whereof Saint Paul speaketh in the Epistle to the Romans Chapter 12. vers 1. That which is added of voweâ— is also a part of God his seruice The Iewes were wont by vowes to professe that they acknowledged the goodnesse of the Lord and they then especially gaue thanks by a solemne vow after they had receiued some rare and excellent benefit of him They also made voluntarie vowes for diuers respects according as euery one thought good Yet none had libertie to vow this or that after their owne imagination but there was a certaine rule prescribed them How euer it were it appeares that the Prophet signifies nothing else by this word vowe but Gods seruice vnto which the Egyptians should giue themselues after they had receiued the knowledge of the truth But he mentions those exercises of pietie by which the Iewes made profession of the true religion From hence the Papists draw an argument to prooue that wee must fulfill our vowes to God The Papists argument out of this place touching their vowes answered but seeing their vowes aâ—e made at random and without any discretion this place giues theÌ„ no warrant for the maintenance of their error For Isaiah foretels what the Egyptians should do after they had imbraced and followed the doctrine of saluation Psal 76.12 Eccle. 5.3 So in like maner when Dauid exhorts the people to vowe and to pay their vowes they thinke it makes for them but he meanes not that they should therefore make rash or vnlawfull vowes Gods word must be our rule in vowing For the rule of right vowing stands alwaies in force beyond which wee must not passe to wit Gods word by which wee are taught what he requires of vs
the Lord shal ceaâ—e to correct it The healing whereof he made mention before was inward but this latter is referred to the punishments and afflictions In a word his meaning is that God will prepare a speedie remedie to heale all their diseases For as soone as we be reconciled vnto God hee findes nothing in vs that deserues to be punished Doe not chastisements come for sinnes Where God forgiues the sinne there he vsually remits the outward punishment But sinnes being pardoned so are also the corrections which they haue deserued And if so be we are chastised it is a signe that our repentance is not yet such as it ought to be To bee short let vs keepe in minde this order which the Prophet here sets before vs. First men are prepared to repentance by corrections Secondly they are healed because they are deliuered from eternall death Thirdly being brought to the knowledge of their sinnes they â—â—ke pardon In the fourth place God becomes gracious and fauourable vnto them Lastly corrections cease hauing once obtained pardon of the Lord. Now I thinke there is no man which ought not to acknowledge these things which Isaiah pronounceth here of the Egyptians in himselfe in whose person God sets as it were a type and an example before the whole world Vers 23. In that day shall there be a path from Egypt to Ashur and Ashur shall come into Egypt and Egypt into Ashur * Or loue so the Egyptians shall worship with Ashur NOw the Prophet shewes how it shall come to passe that the Lord will shed this his bountie forth euery where as if he should say This largesse shall not bee shut vp in some corner neither shall it be felt of one people alone as it was wont to be Now he speakes heere of two nations which were the sworne enemies of the Church and therefore seemed to be the furthest off from Gods kingdome of all others For a man might haue had much more hope of nations further off in regard that these two made warre as you would say then vpon God himself and persecuted his Church of set purpose Note heere the patience and bounty of the Lord our God Oh Lord if it be so that he shewes himselfe thus mercifull to the capitall enemies of his Church that passing by their sinnes hee adopts them for his children what wil he then do to other Nations Thus yee see a manifest vocation of the Gentiles contained in this prophecie When he saith The way shall be open and there shall bee a mutuall accesse so as one shall goe to another hee therein notes their brotherly conference Wee know that the Egyptians had warres with the Assyrians almost continually so as they hated one another deadly Now the Prophet proclames heere that God shall turne their hearts and reconcile them one one another in such sort that they shall trade and eraffique one with the other the passages which in times past were shut vp shall now be set open We are to note that in this place then which we haue obserued before in the second Chapter that is Men being reconciled vnâ—o God oughâ— to nourish brotherly kindnes beâ—ween themselues when men are reconciled vnto God they ought to nourish brotherly kindnesse betweene themselues for all strifes debates enuies and grudgings ought to cease with vs when God is at one with vs. Is it not to be meruelled at then when he saith that the way is open to goe out of Egypt into Assyrir But all this doubtlesse ought to be referred to the Kingdome of Christ seeing wee read not that the Egyptians had this agreement with the Assyrians till they came to the knowledge of Iesus Christ Shall loue This member may be translated They shall serue or worship God but because this word God is not heere expressed it may be referred to the Assyrians and indeed the Hebrew particle â—â—th leades vs to thinke so Thus you may expound it then Those which in times past burned with a desire to doe hurt shall change their mindes and in stead thereof shall desire to doe good In a word you shall see in them the fruit of true repentance because whereas they had wont to spoile one another by often warres they shall now take delight and pleasure in one anothers company And this sense will sute well to the scope of the Prophets words And yet I reiect not the other interpretation which is followed of the most to wit that those who erewhiles worshipped many gods shall now acknowledge but one God onely and shall make one confession of faith Thus it shall be free for euerie one to follow which of the two expositions he liketh best But if the lâ—st bee receiued the Prophet then mâ—kes â—his brotherly loue to flow from the feare of God as the riuer from the fountaine Vers 24. And in that day shall Israel be the Or a third third with Egypt and Ashur Or shall be euen a blessing in the middest of the land NOw Isaiah sets downe the conclusion of the promise heere which hee had touched namely that the Egyptians and the Assyrians shall be blessed as well as Israel For before the grace of God was shut vp as it were in Israel in regard the Lord had made a couenant with this people only and had spread out his cord vpon Jacob as Moses speakes Deut. 32.9 And Dauid saith God hath not dealt so with euerie nation neither had they knowne his iudgements Psal 147.20 To be short the blessing of God aboad in Iudea onely but here he saith that it shall be communicated to the Egyptians and Assyrians vnder which two names hee comprehends all nations besides They are not named heere by way of honour but in regard they had been the perpetuall enemies of God they seemed so much the further estranged from him and to haue lesse hope of fauour then any oâ—hers Wherefore howsoeuer he adopted to himsâ—lfe the children of Abraham onely yet now he is content to be called the father of all nations indifferently Some translate Israeâ— shall be the third which I approue not for in as much as the nowne is of the feminine gender it should bee ioyned with the word â—eraâ—hah and this word blessing is as much to say as example or mirrour of blessing Vers 25. For the Lord of hostes shall blesse it saying Blessed be my people Egypt and Ashur the work of mine hands and Israel mine inheritance HE comes againe to the reason and exposition of the former sentence for he teacheth that the Assyrians and Egyptians shall be companions with the elect people by the free goodnesse of God And it is as much as if he had said Howsoeuer these titles appertaine onely to Israel yet shall they be transferred notwithstanding to another people whom the Lord shall adopt to himselfe Now there is a mutuall corespondency betweene God and his people so as those whom he pronounceth to be his people
are confused we then begin to be troubled doubting in our selues whether things fall out by chance or whether they be gouerned by the prouidence of God For this cause the Lord telles vs that he is the authour of this change and renueth the face of the world to teach vs that nothing is permanent here below that so wee might with our whole heart aspire to that Kingdome of Christ which onely is perpetuall In regard then that these changes were neere it was needfull the Iewes should be aduertised of it aforehand that when they saw them come to passe these things might be called to minde that therein they might behold the prouidence of God and so gather increase of faith Neither is it to be doubted but the Iewes were carried with diuers distractions of minde to and fro in seeing the world so shaken on all sides and therefore sought by all meanes they might to auoid these waues and tempests For it is our desire alwaies to be in such a place of safetie as we may be free from all danger of gunshot as they say Some of them peraduenture then might seeke some other place of aboad the better to prouide for their owne affaires but when the mischiefe should presse them on euerie side this might make them tarry at home and admonished them that they could finde no better or safer habitation then in the companie of the faithfull By this example also many might be aduertised who for feare of dangers separated themselues from the Church thinking they could finde none greater out of it The Iewes then might be solicited with such thoughts for we haue seene in the eight Chapter that they had restlesse mindes Seeing then they were thus in doubt that they ranne to strangers for succour they might easilie be out of heart And therefore as I take it this is the principall reason why Isaiah thus denounceth the ruine of the Dumeans namely that the Iewes might willingly put themselues vnder Gods protection and aboue all things might recommend the safetie of the Church vnto him Let vs hence learne to keepe our selues in the lap of Gods Church We ought to keepe our selues in the lap of Gods Church though we see her suffer sundry trials 1. Pet. 4.17.18 be it that wee see her afflicted with diuers and sundry calamities and let vs rather gladly susteine those louing chastisements which are proper to her children then to wander abrode to drinke the lees and dregs which shall strangle and choke the wicked For if the children be thus chastised what shall become of the strangers and reprobates It may be also that the Dumeans molested Gods people whilest their neighbours assailed them on all sides Of Seir. It was a mountaine of Idumea as it appeareth Gen. 14.6 And vnder the name of this mountaine hee comprehends the whole Kingdome Now in this place he represents as in a glasse those things which had neede of words of vehemencie And seeing the Idumeans asked the watchman what was in the night it is very likely they were not farre off and were in hazard of the common danger for he brings them not in inquiring as curious to know what newes but they aske what the watch saw in the night as when one inquires then comes another and the third will come and doe the like Hereunto tends the repetition that it was not one alone that inquired but many as men are wont to doe when things are doubtfull and perplexed when euery one affrighted in himselfe giues credit to nothing that is told them Vers 12. The watchmen said The morning commeth and also the night if yee will aske enquire returne and come HIs meaning is that this feare shall not last a day onely or some little space as if the watchman should answer I will tell you that to morrow which I told you to day and if you feare now you shall also feare to morrow Now it is a most miserable condition when men are so troubled as they hang in suspence whether they shall liue or die it being that extreme curse wherewith the Lord threatens the wicked by Moses wWo will warrant me life till the euening And when the euening is come who will let mee see the morning Deut. 28.67 True it is that the faithfull are inuironed about with many dangers this note of thankfulnes he aggrauates their crime â—hat in so great light of the heauenly truâ—th they ceassed not to stumble as if they had been vtterly destitute of it Whâ—t hast thou to doe here He now bends his speech to Ierusalem not that this destruction concerned that Citie alone but becauâ—e the whole land thought themselues secured vnder the shadow of the Sanctuarie which was in it as alâ—o that the Iewes might thinke what was like to befall them if this Citie which was so well furnished should be thus dealt withall He askes by way of admiration whence it comes that euerie one left his house fleeing to the tops thereof to saue their liues Now the roofes of the Iewes houses were made otherwise then ours are and thence it is â—hat Iesus Christ saith What I tell you in the eare that preach you on the house tops Mat. 12.27 When the inhabitants of Ierusalâ—m then fled to the tops of their houses and left the houses themselues to the wils of their enemies it was a signe that they were exceedingly flâ—ghted They might all get vp thither to chase away their enemies with darts and arrowes but his meaning rather is that the enemie constrained them to runne vp thither because they were not onely amased at their comming but also fled for feare yet so as their flight should not saue them Vers 2. Thou that art full of noise a Citie full of brute a ioyous Citie thy slaine men Or are not slaine shall not bee slaine with sword nor die in battell HIs meaning is that it was peopled and full of inhabitants because there is great noise where many people are gathered together neither can the feare there be so great Isaiah addes this by way of amplification to wit that whereas being a sufficient number they should haue been vpon the walles and ramparts to defend the Citie they like cowards gaue place to the enemies and fled vp to the tops of their houses He therefore presseth the Iewes the more neerely with these words that they might duly weigh the iudgement of God for when mens hearts are cast downe with so great feare it is certaine that such an astonishment is sent of God It is as much theÌ„ as if the Prophet had said Whence comes it that thou hast no more courage to resist Surely because the Loâ—d himselfe chaseth and pursueth thee Now this doctrine is taken out of the 28. of Deuteronomie for we haue often said that the Prophets doe many times borrow sentences out of Moses to serue their turne withall onely the difference is that they apply that particularly which Moses spake in generall The
her Therefore in seeing the Church so many waies and with such diuers calamities afflicted at this day and an infinit number of soules to perish whom Iesus Christ hath redeemed with his pretious blood must we not needs be cruell and barbarous if we be moued with no sorrow at all Especiallie the Ministers of the word ought to be thorowlie touched with the feeling of this sorrow for as they are held for the watchmen and therefore can see further off so also ought they to sigh when they perceiue the signes of a scattering of the sheepe to be at hand Now the Prophets publike teares serued as we haue said to breake the hearts of the people for he had to doe with men of such obstinacie as could not easilie be brought to lament There is a place almost like vnto this in Ieremiah where he bewailes the destruction and scattering of the people saying that his soule fainted with sorrow Iere. 4.31 And in another place Who will graunt that my head might be filled with waters and that mine eies might be a fountaine of teares to weepe day and night for the slaine of the daughter of my people Iere. 9.1 Iere. 9.1 When the Prophets perceiued they labored in vaine to breake the hard hearts of this people surely they could not chuse but be ouerwhelmed with griefe and sorrow and therefore they indeuored by all meanes to mollifie y◠hearts of the obstinate that if it were possible they might be bowed and brought back againe into the right way Vers 5. For it is a day of trouble and of ruin and of perplexitie by the Lord of hosts in the valley of vision breaking downe the Citie and a crying vnto the mountaines HE againe signifies that the Lord is the Author of this fearefull iudgement Though it be often told vs that God is the author of our afflictiōs yet we forget it when we should put this knowledge in practise and to the end the Iewes might not gaze heere and there wondring that the enemies should get the vpper hand he tels them plainely that they fight against God himselfe Now albeit we often meete with this doctrine in the holie Scriptures yet notwithstanding it is no way superfluous neither can it be so often repeated but we forget it when we are to practise it thence it is that we humble not our selues before our Iudge but cast our eyes rather vpon men and externall meanes then vpon God who would easilie remedie our euils By day he meanes a time prefixed according to the vsuall prase of the Scripture because it seemes that God yeelds ouer his right for a time when he winkes at mens wickednesse but he forthwith recouers it againe in that season that himselfe hath appointed Now it is not for nought that he names the valley of vision againe for the Iewes thought themselues secured from all dangers because it pleased God to inlighten them by his word But because they did vnthankfully reiect the doctrine thereof it was but a vaine confidence to thinke the bare inioying of it should any way profit them for the Lord not onely punisheth the infidelitie of those that are out of the Church but that also of the Church it selfe Nay rather he begins to manifest his anger against it first for he will not indure to haue his graces abused nor that men should boast of his titles in vaine That which is added touching The cry of the mountaine it may be referred to God to the Caldeans and to those also which fled because the vanquishers raised vp a cry to augment the terrour but the vanquished either cried for mercie and fidelitie or else testified their sorrow by teares weepings The singular number may also be takē for the plurall or else it is meant of that side of the Citie in which the Temple was built Both expositions agree to the text and there is no great difference whether we say That the enemies cried from the mountaine of Zion to incourage one another or that their cry was heard of the neighbour mountaines when they pilled and destroyed the Citie or that the citizens themselues made their lamentations sound to the mountaines which inuironed the plaine of Iordan Vers 6. And Elam bare the quiuer in a mans chariot with horsemen and Kir vncouered the shield THe expositours are of opinion that this is a continued speech that the Prophet denounceth the same iudgement against the Iewes that he had done before But when I consider all things aduisedly I am enforced to bee of the contrarie opinion for I thinke the Prophet vpbraides the Iewes with their obstinacie and rebellion See the exposition of the eleuenth verse for that giues light to this for that they repented not albeit the Lord had chastised them and thus he repeates the historie of the time past to put them in remembrance that God his chastisements had done them no good Thus should these things bee distinguished from the former In the other verses he foretold what should happen to the Iewes but now he shewes that they are iustly punished and that they haue deserued these violent blowes wherewithall the Lord smites them For hee had called them to repentance not onely by his word but also by most wofull effects yet had they shewed none amendement at all notwithstanding that their wealth was wasted and the Kingdome weakened but proudly persisted in their rebellion There remained nothing thē but that the Lord should bring heauie iudgements vpon them seeing they thus persisted in their obstinacy and rebellion Now I haue translated this Hebrew coniunction Vau by way of opposition it being often taken in this sense Those who thinke the Prophet threatens in the time to come retaine the proper sense as if the Prophet hauing made mention of God should by and by adde the executioners of his vengeance But I haue already shewed what exposition I haue approued and it shall appeare hereafter by the course of the text that mine opinion is not without good reason In that hee names the Elamits and the Kirenians it agrees better as I take it to the Assyrians then to the Babylonians For although these nations did neuer make war vpon the Iewes by their owne instinct yet is it very likely that they were in wages with the King of Assyria and occupied a place in his host when he besieged Ierusalem Now we haue said alreadie that by the Elamits are meant the Esterne people and vnder the name of Kir it is certaine that the Prophet comprehends the Kirenians And because they bare shields he saith they discouered them because they drew them forth of their cases when they entred into the battell Whereas some translate In the chariot of horsemen I reiect it not yet had I rather render the words of the Prophet word for word for I thinke he meanes a chariot of warre They vsed then two sorts of chariots one serued to beare the baggage and the other to
dangers but comes to himselfe and by himselfe alone considers that he is iustly punished that hee hath offended God and prouoked his wrath against him But the Prophet saith that not so much as one of the Iewes remembred God in these great calamities and that therefore the Lord had good cause to leaue them without thinking anie more vpon them From hence let vs gather that it is a signe of a desperate impietie when men amend not for the rods and scourges which are laid vpon them First of all wee ought to follow God cheerefully and to yeeld him voluntary obedience secondly as soone as he chastiseth and correcteth vs we are forthwith to repent vs. But if his rod doe vs no good what remaines but that God must double his blowes and make vs feele them in such seueritie that we at the last be brought to vtter destruction by them This doctrine is most fitting for this season wherein God calles vs to repentance by so many of his scourges and afflictions But seeing there is no repentance what are wee to looke for but that God should vtterlie cut vs off hauing before vsed all meanes possible To him that made it He closely coÌ„fesseth by these words that God absolutely condemns not the care we haue to resist our enemies to auoid dangers but that false confidence which wee put in externall means What course we ought to keepe in the time of peril For our inconsiderate hastinesse is iustly condemned of disloyaltie and high treason when wee forsake God to flie vnto swords and speares to fortresses and bulwarkes Let vs learne then to flie to him alone when dangers inuiron vs on all sides and let vs runne with all the powers of our soule Prou. 18.10 to the assured fortresse of his holy name This being done then is it lawfull to vse those meanes which hee giues vs but all things will worke to our destruction vnlesse we first of all put the hope of our safetie in his protection Hee calles God the workeman and maker of Ierusalem because hee had his habitation there and would there be called vpon Now seeing this citie was the image of the church this title also belongs to vs for the Lord is called the Creator of the Church in a speciall regard For howsoeuer this title appertaines to the creation of the whole world The first creation belongs to all the second peculiar to the elect onely yet this second creation whereby he deliuers vs from death by regenerating and sanctifying vs is a benefit which is peculiar to the elect others haue no part of this Now this title imports not a sudden act but such a one as is constant and perpetuall neither is the Church created once to be left by and by but the Lord defends and conserues it euen vnto the end Thou wilt not despise the worke of thine hands saith the Psalmist so Paul testifieth Psal 138.8 Phil. 1.6 that hee which hath begunne a good worke will accomplish it vnto the day of Christ And besides this title containes in it a wonderfull consolation A consolation for if God be the maker then neede we not to feare if so be we depend vpon his power and goodnesse But we cannot cast our eyes vpon him vnlesse we be indued with true humilitie confidence that being dispossessed of all haughtinesse and so brought to nothing we be readie to attribute the whole glorie to him alone Now this cannot be done vnlesse herewithall we bee fully perswaded that our saluation is in his hand being assured that we cannot perish no not although a thousand deaths should compasse vs about Well their fault then was the greater in regard the prerogatiue of this Citie which had been approued by so many euident signes could not yet prouoke the Iewes to commit themselues vnto Gods protection As if he should say What folly is it for you to thinke to keepe the Citie when you despise the workman that made it Long agoe The Hebrew word signifieth as well distance of place as length of time If we referre it to the place the sense will be that the Iewes are double vnthankfull that they loâ—ked not vnto Gâ—d no not a farre off Wherein we are to note that we ought not onely to looke vnto God when hee is neere vnto vs but also when it seemes hee is farre distant from vs. Now we thinke him absent when we feele not his present helpe and when he assists vs not as soone as we stand in neede To be short The nature of hope described he shewes what is the nature of true hope for it is a grosse and carnall kind of looking vnto God when we acknowledge his prouidence no further then wee câ—n see it before our eyes Hope must mount aboue the skies hope you know must mount aboue the skies I grant the Lord is alwaies properly and truely present but he is thought absent and farre off in regard of the weakenesse of our sight This must bee construed then according to our sense and not as the thing is indeed Wherefore albeit that he seemes to be absent in these calamities wherewith the Church is now afflicted yet let vs lift vp our mindes vnto him let vs awaken our hearts and shake off all sloth that so wee may giue our selues to the calling vpon his name But the other sense agreeth better to wit that they looked not vnto God who created and made his Church not yesterday or the day before it but a great while since as one who shewed himselfe the maker of it many ages off He is called then the ancient maker of his Church because that if the Iewes would but haue called to minde the long progresse of time they should haue knowne him to haue been a perpetuall conseruer of his worke wherein their ingratitude is yet the lesse excusable Vers 12. And in that day did the Lord God of hostes call vnto weeping and mourning and to baldnesse and girding with sackcloth THe Prophet further amplifies this wicked rebellion of the people For this circumstance cuts off all replies for in the middest of such extreme dangers they had despised the holy exhortations of the Prophes and had reiected the fauor of God when he was readie to haue healed and restored them to their former happines Here we see a signe of desperate malice when men are so besotted that they proudly despise instruction and correction kicking obstinatlie against the spurâ—e then I say may we euidentlie perceiue that they are giuen vp into a reprobate sense Whereas he saith the Lord called them we may expound it two waies for although he should not speake at all yet he calles vs sufficientlie by his rods and chastisements Put the case we had no Scripture at all no Prophets nor Teachers and that there were none to admonish vs yet doth God notwithstanding instruct vs by afflictions and calamities so as we may easily coÌ„clude that euery chastisement is
almost the very same words in the first Epistle to the Corinthians Chap. 15. had respect to this place but I am not of their opinion For he there recites the phrase of speech which Epicures vsed who holding it as a principle to spend their time in iollitie whilest it lasted neuer thought of life eternall and therefore they said we must be merry and take our pleasure whilest life indureth But Isaiah in this place brings in the wicked who proudly contemned the Prophets menacings neither could they indure that any should forewarne them of afflictions banishments slaughters and ruines For in scorne they tooke vp the Prophets words and at their banquets would say in derision Ho we shall die to morrow These Prophets foretell a speedie destruction that is readie to ouertake vs well let vs yet reioyce and make good cheere one day more Thus obstinate mindes cannot be touched with any remorse at all but rather lift vp themselues against God his Prophets so much the more ouerflow in all dissolutions and disorders Truely it was a monstrous furie in them thus to vomit forth these blasphemies in disdaine indignation and despight which ought not onely to haue rent their hearts but to haue shaken euen heauen and earth also But it were to be wished we at this day had not many such examples for God no sooner threatens but the most part spew out their poison or else scoffe at all things which proceed out of Gods sacred and blessed mouth Vers 14. And it was declared in the eares of the Lord of hostes * Or if this iniquitie shall be pardoned Surely this iniquitie shall not bee purged from you till yee die saith the Lord of hostes AS if he should say Doe you thinke to play the bedlems and not bee punished for it seeing God by this meanes seekes to draw you to repentance But some may imagine that the Prophet onely repeates the same thing he had said before for doubtlesse all things are naked and manifest in his sight But hee addes this as an alarum to awaken the blockishnes of the wicked who neuer durst aduance themselues thus proudly against God but that they thinke they can beguilâ— him for whosoeuer knowes he hath God for a witnesse of his doings ought of necessitie therewithall to confesse that the same God must be his Iudge It followes therefore that the wicked in their cups doe quite and clean bereaue God of his power What maruell is it then if they be summoned to appeare before his tribunall seate to the end they may know that there they must giue an account It is a terrible threatning when hee saith that this wickednesse shall neuer bee pardoned Now the particle conditionall If containes a negatiue in the Hebrew tongue as if the Lord should say Thinke me not to be true thinke me not to be God if I be not auenged of so execrable an impietie The cause why the Hebrewes conceale something in their othes Othes must be vsed with feare and trembling is to accustome vs to be modest and sober in this behalfe for we therein craue that God would iudge and be auenged of vs if we lie Wee had neede of some bridle therefore to restraine vs from making othes rashly The summe of the Prophets speech is to teach vs that nothing is more displeasing vnto God then obstinacy whereby wee treasure vp wrath against the day of wrath as the Apostle saith Rom. 2.5 and depriue our selues of all hope of perdition Vers 15. Thus saith the Lord God of hostes Goe get thee to the treasurer to Shebna the steward of the house and say THis prophesie is particularly addressed against one man For hauing spoken to all the people before hee now turnes his speech to Shebna Shebna whom hee will mention againe in the 37. Chapter The Prophet giues him two titles to wit of Scribe or Chancellour and steward of the house and whereas hee giues the title of steward here he will call him by the name of Chancellour in the other place And therefore some are of opinion touching these words that he was put from his office of stewardship and that Eliakim was put in his roome But this is vncertaine yet we may coniecture by the Prophets words that Shebna was so carried away with enuie that he indeuoured to supplant Eliakim It is no lesse probable that this prophecie was written after Ierusalem was miraculously deliuered and Senacheribs host discomfited In the meane while many things doubtlesse happened that are vnknowne to vs and not vnlike but this perfidious wretch being in some credit did his worst to suppresse Eliakim For it appeares by the historie oâ— the second booke of Kings Chap. 19.2 that Shebna was one of the principall Secretaries whom we now call Chancellour But there is yet a little more difficultie in the word Socen for some thinke it signifies a Treasurer because the verbe Sacan signifies to locke but seeing he calles him Chancellour in an other place I thinke he was not Treasurer Besides the Prophet doth sufficiently witnesse that this man had such cammand in his hands that others in comparison of him were little esteemed Now this authoritie and dignitie could not well agree to a Treasurer and therefore as I take it the Prophet meant some thing else For seeing this verbe signifies some times to entertaine and to warme it seemes the foresaid word is taken for one that sustaineth and vpholdeth whom wee in our common speech call an entertainer It is also certaine that this Shebna had intelligence with the enemie In a word he was a treacherous and subtile fellow for he held secret amitie with the Egyptians and Assyrians complotted mischieuously with them to the end hee might make sure on all sides for vpholding his owne authoritie Others thinke it was a name of some of his predecessours and that he was called Socnite because of the Citie wherein he was borne for they say he was an Egyptian I reiect not this opinion but the other pleaseth me better the reason is because he plaid the Ambodexter in pleasing both parts thinking by this fetch to hold his owne whatsoeuer should fall out It may be cleerely discerned that the particle Hazzeh is put for contempt as if hee should say Goe to that same cunning and subtile fellow that workes vpon the vantage holding with the hare and running with the hounds as they say This word Socen is taken in that sense which I haue touched before in the first booke of the Kings Chap. 1.2 where there is speech of a young virgin that should bee brought to the King to cherish him Notwithstanding if any had rather take it for a man that hurts and wrongs men I mislike it not because the verbe also signifies to impouerish You shall finde this verse further expounded in the 17. verse Vers 16. What hast thou to doe here and whom hast thou here that thou shouldest here hew thee out a
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
Factors of Antwerpe who feare not to spend more then the richest Gentlemens substance can beare Now we are wont to aske questions when nothing can be answered but what we please which also is a signe of courage and boldnesse Vers 9. Ans The Lord of hostes hath decreed this to * Or profane staine the pride of all glory and to bring to contempt all them that be glorious in the earth The pride Or the haughtinesse A rare thing to finde an humble heart in an haughtie minde for we may reade it both waies because haughtinesse begets pride for it is very rare to finde humilitie of spirit in a haughtie minde Notwithstanding it is better to reade it pride which is enough of it selfe to prouoke God to take vengeance when men vnder pretence of their excellencie aduance themselues aboue measure To profane and dishonour are takn for one and the same thing because those who are exalted to honour seeme to bee as men consecrate and set apart conceiting I wot not what greatnesse of themselues as if they were now quite exempt out of the common ranke of men Note But God no sooner strips such of their dignity and brings them down but hee forthwith makes them vile and contemptible Let vs therefore learne from this place so to consider of Gods prouidence that we giue that praise to his infinite power which belongs vnto it for his so iust a gouernement So then albeit the iustice whereby it pleaseth God to moderate his actions alwaies appeares not vnto vs yet ought wee not therefore to separate his power from his iustice In the meane while for as much as the Scriptures plainely shew and often set before vs the end why God doth this or that we ought to bee wise in obseruing the causes of his works Now this inuention of Gods absolute power God absolute power which the Schoolemen haue forged is a most execrable blasphemie for it is all one as the dayes of a king to Dauid it is too friuolous for he takes it for the age of a man as the Psalmist shewes The age of a man saith he is often limited to threescore yeares and ten Psal 90.10 But why mentions he a king rather then some other man It is because Tyre had a king and therefore he counts the yeres by his life This serued much therefore to confirme the certentie of this prophesie for the Prophet could not know these things by any humane coniectures By the song of the harlot he vnder a fit similitude meanes merchandize not that merchandizing is to be condemned in it selfe for it is profitable and necessarie for a Common wealth but he taxeth the deceits and guile wherewith it aboundeth so as it may very well be compared to the art of harlotrie Vers 16. Take an harp and goe about the Citie thou harlot that hast been forgotten make sweet melodie sing mo song's that thou mayst be remembred HE compares Tyre to an harlot who hauing passed all her youth in whoredomes and filthines at last becomming old by reason whereof all forsake and despise her yet can she not forget her first gaine nor her wicked prancks but desires to reuiue and refresh her old spirits And that she may the better draw men out of all parts of the Citie vnto her she goes singing and playing vpon Instruments to delight her companions For such whores become mad as it were when they see themselues despised because of their age we see also that the Poet Horace flouts an harlot called Lydia for the fame cause Horace Lydia an harlot So Tyre being destroyed and as it were buried in obliuion shall againe pluck vp her courage vsing all her wits and deuises to recouer her first estate By the harp and the sweete melodie he vnderstands the deceits craft entisments and flatteries which are vsed in merchandise by which Merchants serue their turnes to inueigle men and to snare them in their nets In a word he shewes by what meanes the Cities which consist of merchandise become rich to wit by craftie and vnlawfull shifts For this cause it is that the Prophet saith Tyre shall tickle mens eares with her sweete melodie He further bids her to double her songs as if he should say adde deceit to deceit and flatterie to flatterie till thou hast drawne euery one vnto thee steale into mens minds againe and recouer thy first fame To be short euen as an old harlot deuiseth meanes how she may get into fauour againe with men by painting trimming and decking her selfe in fine apparrell also with musicall Instruments and loue-songs so Tyre shall rise and inrich her selfe againe by the same meanes wherewith she gat wealth before not that he counsels or giues Tyre licēce by these words to enrich her selfe this way but continues on his prophesie Vers 17. And at the end of seuentie yeares shall the Lord visit Tyrus * Or but. and she shall returne to her wages and shall commit fornication with all the kingdoms of the earth that are in the world ALthough Tyrus shall seeme to be vtterlie destroyed when God shall afflict her yet the Prophet shewes that she shall obteine mercie for after her calamities she shall be restored to her first glorie But it is rightlie said that such a restauration shall be brought to passe by the worke of the Lord for otherwise Tyre must of necessitie feele that which Malachie pronounceth against the Idumeans to wit that the Lord would ouerthrow and cast downe all that which they built and set vp Mala. 1.4 They had neuer recouered their first estate then vnlesse the Lord himselfe had been the author of it Now frō hence we may gather a very profitable doctrine to wit that albeit God be a iust seuere Iudge against the wicked yet he giues place to his mercie and is neuer so sharp in making the wound but he is as gentle in asswaging that smart of it and in the end takes it cleane away Now if he be such a one towards the godlesse reprobates what a one will he be to those whom he hath adopted in Christ Iesus for his children vpō whom he wil powre out his goodnes When Kingdomes then are restored when Cities are peopled afresh and that men recouer their liberties all comes to passe by the only prouidence of God who casts downe the highest things when it pleaseth him and on a sudden sets vp and plants that which he had cast downe That which followes to wit and she shall returne should be read But she shall returne for the meaning is that Tyrus shall not become the better nor the wiser by such a tedious chastisement but shall by and by returne to her old bias againe for in these words he taxeth her ingratitude We euery day behold such examples for there is almost no corner in the world in which the Lord hath not set the print of his iudgements Sometimes he giues those whom
also in an other place teacheth With such sacrifices God is pleased Heb. 13.10 For he neuer commanded men to offer sacrifices as if they benefit him no he needed them not but he only appointed them these exercises of pietie vnder the law now vnder the Gospell he commands vs to distribute something to our neighbours of that we possesse testifying that whatsoeuer wee employ for the reliefe of our brethren is to him a sacrifice of a sweete smell And it ought greatlie to kindle the loue of bountie and liberalitie in vs when we heare that our almes are so highlie commended and that our hands together with our gifts are consecrated vnto God THE XXIIII CHAPTER Vers 1. Behold the Lord maketh the earth emptie and he maketh it waste he turneth it vpside downe and scattereth the Inhabitants thereof THis prophesie as I take it is as it were the shutting vp of all those things which haue bin described froÌ„ the thirteenth Chapter vnto this wherein Isaiah hath not onely foretold the ruine of the Iewes and Israelites but also of the Moabites Assyrians Egyptians and others In a word he heere comprehends all in a short summe as if he had viewed all the neighbour countries that were knowne to the Iewes Some referre this to the Israelites others to the Iewes thinking the Prophet speakes of their destruction but seeing he makes mention of the world I can not be drawne to take this place in any other sense but that he now in a few words comprehends all that which he hath said of many particulars and those belonging to diuers times Whereas he in the next verse makes mention of the Priest it contradicts this that I say nothing at all although it might thereby seeme that these things should only appertaine vnto the people of God for albeit he speakes of all nations yet the Iewes alwaies deseruing to be preferred in the first place Isaiah was to regard them chieflie and principallie because it was theirs by right For he speakes of others accidentallie as you would say no maruell then if hauing touched them he mentions his owne people in a particular maner Others vnderstand this place of the whole world in generall yet so as they referre it to the last day which me thinks is too strict for the Prophet hauing threatned the Iewes and other nations in the end addes a consolation to wit that the Lord will once againe raise vp his Church making her to flourish more then euer it did now how can this agree to the last Iudgement By the word earth I thinke the Prophet meanes not the whole world but those regions which were well knowne to the Iewes as for example if we at this day should speake of things which happen in the world we should hardly passe beyond Europe much lesse should we thinke of that which is done in India because the parts on this side is our world as it were In the same Isaiah speakes of the earth and of the Inhabitants of the Countries adioyning which he and those to whom he spake knew To conclude we may limit this world whereof the Prophet speakes in this place within the confines or bounds of the Assyrians Egyptians Moabites and other nations as if he should say Hitherunto I haue spoken of diuers calamities which then were like to fall vpon many people and do yet threaten many others in particular but now behold the conclusion The Lord will spoile and ouerthrow the face of the earth with all the beautie of it Others expound the verb Bolkah he opens the earth that the enemies may the more easily enter into it but I had rather expound it He vncouers the earth because they vse to say The earth is couered or clothed all the while great multitudes of people inhabit it as also wheÌ„ it abounds with beasts and fruits contrarywise it is said to be vncouered and made bare when it hath lost her inhabitants for so she is stripped of her garment euen as if a man should be stripped out of his coates and other apparell Now this was to happen to the Assyrians Egyptians and other nations which he mentioned before as well as to the Iewes and therefore he wraps them vp altogether in one iudgement Vers 2. * Or and the pâ—iest shal be like the people c. 〈◊〉 And there shall be like people like priest and like seruant like master like maid like mistris like buyer like seller like lender like borower * Or the borower like the lender like giuer like taker to vsurie ANd there shall be like priest By these words he signifies an vtter ruine where all order gouernment and policie shall cease for whilest any Commonwealth flourisheth there is alwaies a certaine difference betweene the people and the priests well then he notes an horrible confusion Now vnder this word priest he puts the particular for the generall taking a part for the whole which is a thing very vsuall in the Scriptures although we may take the word Cohenim for those which are placed in any dignitie whatsoeuer because the Hebrues sometimes giue this name to Princes but speciallie to such as are of the blood Royall notwithstanding I willinglie receiue the figure Synecdoche before mentioned Now sithence the Prophet puts this confusion of estates among the catalogue of Gods curses shewing that when they be thus turned topsie turuie it proceeds from his fearefull indignation Good order in a Commonweâ—lth a singuler testimonie of Gods fauor we ought on the contrarie to gather how well-pleasing policie and the well ordering of all things is vnto God as also what a great fauour we receiue from him when such good order is preserued and continued amongst vs. For it being gone our life differs nothing from that of brute beasts Wee are therefore not onely to acknowledge it to be an heauie hand of God vpon vs but also to confesse our owne sinnes to be the cause Our sinnes the cause of all disorders in Commonwealths when hee confounds estates depriues vs of the word and of iudgement seates which being once put downe the comfort of our life therewithall is fallen to the ground We may also obserue hence that the Lord in executing his iudgements spares not mens persons of what calling soeuer they be What an holy calling was the priesthood which the Lord had consecrated to himselfe and adorned after a glorious manner How much did the people also glorie in it as if the continuance thereof had been vnchangeable and to haue indured for euer Yet notwithstanding euen this honourable order of men is wrapped in amongst the iudgements of God because he respects no persons Nay the more fauours wee haue receiued from him and the greater our aduancement is the more seuerely will hee correct vs if wee proue vnthankfull and abuse his benefits To this appertaines that which is here added touching masters and seruants buyers and sellers for wee know that these callings are lawfull and
of God A carelesnes rooted in our flesh which begets a contempt of God and of this euerie one of vs hath too wofull experience both in himselfe and in others That the Prophet then might rowse vp those that were drowsie and rocked asleepe in their sinnes he garnisheth his words not as one affecting eloquence to procure credit vnto himselfe but to gaine attention of his hearers to cause the same to sink the deeper into their hearts Thence proceedes all these allusions wherewith these verses are replenished thence flowes this decking of his speech with figures thence is it that these threatnings and terrours are set forth in such varietie of words namely euen to awaken the dull and dead hearts of his auditors Now this doctrine ought to be restrained to the wicked not that the faithfull were exempt from these calamities for they often suffer with others but hauing their recourse vnto God and resting themselues wholly vpon him they are not so appalled but they get the victorie ouer all assaults whatsoeuer But the wicked which despise the iudgements of God and take a raging libertie of sinning to themselues shall alwaies be vexed and terrified without any ease or rest Where he saith the earth shall be shaken it is not meant as though it should be carried out of one place into some other but this as we haue said is to be referred vnto men and it is as if he had said There shall be neither kingdome nor gouernement In a word his meaning is to set forth those changes whereof he spake in the tenth Chapter Now it is not without cause that he saith the earth is laden with iniquitie Our selues the authors of our owne euils for thereby we perceiue that God is neuer displeased with men but wee our selues are the authors and causes of all the euill we indure God is naturally inclined to pitie and compassion and loues vs with a fatherly affection our sinnes are the cause why hee deales roughly with vs and we haue no reason at all to accuse him that smites vs. The Prophet againe tels them that there is no recouerie and some are of opinion that this was spoken to the Iewes whose commonwealth was vtterly abolished so as being scattered here and there they were scacely reputed or held for men of like condition with others But I extend it further to wit that the calamities shall be so great in the world that it should neuer bee restored to his first beautie for men labour tooth and naile to resist aduersities and are foolehardy vpon a false confidence When they haue indured some corrections Men are readie enough to feede themselues with vaine hopes they thinke leaue shall bee giuen them to take breath feeding themselues with a vaine assurance which the Prophet labours to depriue them of to the end their fond hopes might not beguile them It is also to be noted that this generall sentence takes not away the exception which Isaiah spake of before vers 13. Vers 21. And in that day shall the Lord visit the hoste aboue that is on high euen the Kings of the world that are vpon the earth THis place hath troubled many mens heads so as euery one hath descanted vpon it diuersly Some thinke it to be meant of the Sunne and starres others of the diuels which should be punished with the wicked others referre it to the Iewes whom God had beautified with a special priuiledge but I can receiue none of these interpretations The true and naturall sense as I take it is that there are no powers so high that shall be able to free themselues from these scourges of God for let them soare aboue the cloudes yet euen there shall the hand of God reach them as it is said in the Psalme Psal 139. Whither shall I goe from thy presence whither shall I flee from thy Spirit if I goe vp into heauen thou art there if I take the wings of the morning and flie to the vttermost parts of the sea yet thither wilt thou pursue mee For Isaiah calles Kings and Princes the host from aboue by way of similitude and himselfe so expounds it cleerely when he addes Vpon the kings of the earth For I am not of the mind that the words should bee seuered as if hee spake of diuers things but it is rather the repetition of the same thing againe so as the latter expounds the former vnlesse any had rather expound it thus He will come in visitation vpon the kingdomes of the earth yea euen vpon them which seeme the highest exalted aboue the common condition of men Some are so aduanced aboue others that they seeme petty Gods rather then men Now the word visit must bee referred to the punishment as it appeares sufficiently by the text Vers 22. And they shall be gathered together as the prisoners in the pit and they shall bee shut vp in the prison and after many daies shall they bee visited HEe continues on his purpose in the beginning of the verse vsing a phrase of speech by way of similitude for all were not prisoners but the Lord brought them all into seruitude as if one should keepe his enemies in safe custodie which he had subdued The Prophet brings in the Lord then like a Conquerour which holds his enemies in prison For men are wont to lay them fast whom they haue taken We know that men flee the presence of God despise him all the while he spares or giues thē any truce for this cause Isaiah saith that they shall be shut vp in prison by heapes that so their reioycing in their multitudes might cease Where he saith they shall be visited after many dayes we are not to take it simplie as a promise but as a threatning also included vnder it and that in this sense O ye Iewes you haue a long time dallied with your God by your rebellion and haue prolonged your trading in sinne too long so God will now prolong his chastisements till he haue in the end brought you though very late to a sight of your misdeeds And this course we see the Iudges of the earth often take with malefactors with whom they are displeased they admit thē not to their presence the first day but humble them first by throwing them into stinking dungeons Simile and into miserie that they may thereby breake the pride of their hearts God is said to visit the world two waies But God is said to visit the world two waies first in punishing the wicked secondly when after some chastisements he shewes his elect some tokens of his fatherlie kindnes The word visit in this place is taken To behold and thus the Prophet mitigates the rigor of his menace or threatning For the hearts of the faithfull in these cases haue need of comfort lest they should quaile and be discouraged The cause why the Prophets are wont so often to mingle consolations with their denunciatiōs in regard of
shall be glorious for otherwise the wofull oppression of the people which they indured might haue seemed to contradict this prophesie Quest But some may aske to what time these promises should be referred for whilst we are in this world we must fight against many assaults and that without any intermission so as we are not destinate to die once only but euery day To which purpose S. Paul complaines that he and the chiefe pillars of the Church in his time were gazing-stocks vnto all the world sustaining all sorts of reproches being esteemed no better then the of-scouring and refuse of the same In what time or when are these things fulfilled then Ans No doubt they are to bee referred to the whole Kingdome of Christ These and the like promises must be applied not onely to the beginnings but to the whole progresse of Christs kingdome Luk. 21.28 Rom. 8.23 Acts 3.21 Eph. 4.10 Psa 126.5 and I doe expresly say to his whole Kingdome because we must not onely consider the beginnings of it but also the end and full accomplishment thereof So that we are to stretch these promises vnto the second comming of Christ which for this cause is called the day of redemption and of restauration in regard that those things which as now seeme confused shall then bee restored to full perfection and shall put on a new forme I grant that it appertained also to the deliuerance from Babylon but in as much as that was but the beginning and entrance into this it is certaine that this promise must be prolonged till the last day Let vs bend all our senses and hopes vnto that then and we may be well assured that the Lord in the end will perfect all things in vs after we haue finished our course Be it that we now sowe in teares we shall then doubtlesse reape with ioy and gladnesse Let vs not feare the scornes nor threats of the mightie ones for God vseth this as a meanes by which in the end he will bring vs vnto eternall glory As we haue tasted the beginnings of this happinesse so must our hope hold ou till we see the accomplishmēt thereof in the last day And seeing we haue here already tasted the beginnings of this felicitie and happinesse as soone as God adopteth vs and that we begin to beare the image of Christ let vs with constancy and patience wait the accomplishment thereof till the last day But in regard the matter might seeme incredible after so many horrible calamities Isaiah tels them that this proceeded not from man but from God For after the Temple was raced to the ground Ierusalem destroyed the seruice of God abolished and the small remnant of the people that remained were oppressed vnder tyrannie who would euer haue beleeued that these things could haue been restored to their first perfection Hee preuents this incredulitie therefore vnto which men are ouermuch inclined and confirmes yea and seales vp these promises with this conclusion Know ye for certaine that the Lord is the author of this my message The word of the Lord a solid foundation for our faith to rest vpon in him therfore repose all your thoghts not vpon me rest your faith on him who neuer was nor neuer will bee found false of his word Tit. 1.2 Vers 9. And in that day shall men say Loe this is our God wee haue waited for him and hee will saue vs This is the Lord wee haue waited for him wee will reioyce and bee glad in his saluation ANd they shall say The verbe is indefinit and should be translated He shall say but because he speakes of that which All and not one or two should say I had rather turne it Men shall say This is a very good conclusion seeing thereby they shew that these benefits of God are not stinted nor scanted to a few but that men both receiue and feele them by effect His meaning is then that God prepares not this banquet mentioned vers 6. in vaine in regard men are satisfied therewith and reioyce with an eternall ioy For this gladsome voyce which he foretels should be publike is a reall signe and testimonie as you would say of Gods grace This place ought to be diligently obserued of vs for the Prophet therein shewes that there shall bee such a manifestation that it shal retaine mens mindes in the word of God so as they shall wholly rest in it without any doubting at all But if these things appertaine to Christs Kingdome as they doe indeed wee receiue great fruit thereby What Christians haue now that certaine trueth in which they may boldly rest vnlesse they forget themselues and reiect the grace of God For it is manifested vnto all hath taken frō them all occasion of doubting so as they may safely boast that they truely know what his will is yea we may say and that truely as Iesus Christ said to the woman of Samaria We worship that which we know Iohn 4.22 Therefore in as much as we are assured by the Gospell What vse we are to make of this certentie of trueth now reuealed vnto vs in the Gospell of that grace which is offered vs in Iesus Christ we wander not any more in vncertaine coniectures as many doe but we imbrace God and his pure seruice so as we boldly bid adiew to all humane inuentions The opposition also is to bee noted betweene the little and obscure knowledge which the Fathers had vnder the Law and that fulnesse of knowledge which shineth now in the Gospell for albeit God vouchsafed the people of old the light of his heauenly truth yet it did appeare more familiarly by Christ as it is said in the first of S. Iohn vers 14.18 The Prophet therefore now extols and sets forth that assured confidence which the onely Sonne of God reuealing his Father hath brought vnto vs at his comming Besides as in this behalfe we haue a much greater prerogatiue then the ancient people had in regard that the reconciliation made by Christ sets the Lord more at one with vs so God cannot bee otherwise knowne but in Christ God cannot be knowne but in Christ who is his liuely image and the ingrauen forme of his substance Heb. 1.3 He that knowes not the Sonne Ioh. 14 7. the same knowes not the Father Howsoeuer the Turkes Iewes and other infidels boast Turkes and Iewes not acknowledging God in Christ worship their owne imaginations in stead of God that they worshippe God the Creator of heauen and earth yet in so doing they worship nought but the deuice of their owne braine And albeit they be obstinate yet they follow nothing but vncertaine and false opinions in stead of the truth they grope in darkenesse and worship their owne imaginations in stead of God In a word All religions out of Christ detestable all religion out of Christ is false and deceitfull all seruices are detestable ought boldly to be
condemned But it is not without cause that the Prophet vseth these two wordes Behold this is c. For therein he testifies that God is surely present and a little after in mentioning faith Note also that the Prophet doubles his speech This is our God This is the Lord. and assurance he sets forth the constancie of those who worship God in Christ It is certaine that we can not comprehend the Lord in his Maiestie for he dwels in light which no man can attaine vnto the which would certainly ouerwhelme vs if we should presume to aspire thereunto And therefore he applies himselfe to our weaknes communicating himselfe vnto vs in Iesus Christ by whom he makes vs partakers of his wisdome righteousnes and all other his benefits This is also an excellent point for in calling Christ the God of the faithfull he giues him the title of The eternall whence we gather that the true eternitie of God is comprehended in his person Moreouer seeing Christ is thus manifested by the Gospell it reproues the wicked vnthankfulnes of those who being discontented with this perfect manifestation of him haue dared to adde vaine speculations of their owne as we may see in the Papacie Wee haue waited for him Now hee expresseth that constancie and perseuerance which those should haue that haue once imbraced God in Christ for this was not to be a temporarie knowledge but such as wherein we must stedfastlie perseuere vnto the end Now Isaiah speakes in the person of the auncient Church which then had her proper seate only among the Iewes And therefore contemning all other gods which were worshipped in other places he confidentlie affirmes that he only which was manifested vnto Abraham Gen. 15.1 Exod. 20. and published in the Law by the ministrie of Moses is the true God for other nations which were plunged in darknes and ignorance waited not for him in regard that this waiting proceeds from faith which is accompanied with patience and faith is neuer separate from the word He admonisheth the faithful then that their saluation hangs vpon expectation and hope because the promises of God were somewhat deferred till Christes comming Furthermore we haue also to consider what the condition of these times were for it seemed that Gods promise was either disanulled or that he had reiected the posteritie of Abraham Truely howsoeuer they beheld the promise a farre off yet God did in no sort reueale himselfe vnto them at that time it was needfull therefore that they should be endued with a wonderful patience to sustaine so heauie afflictions and temptations This is the cause why he commands them to wait patientlie for the comming of Christ for then they should perfectlie feele how neere the Lord is to theÌ„ that serue him Now this very doctrine ought to quiet and calme our troubled spirits at this day to the end we may wait for the Lord with a sure and inuincible hope although our saluation be yet hidden and that we say of him when he seemes to be far off Behold him Let vs learne also in the midst of the greatest confusions to discerne him by this marke This is the Lord. For the words theÌ„seluâ—s although he speakes in the time past to wit We haue reioiced and are glad yet the words import a continuall act and a little before he spake in the time to come He will saue vs. The summe is that Christ will neuer disappoint those that are his of their hope prouided that they call vpon him with calme and quiet affections Christ neuer disappoints his of their hope if with calme affections they call vpon him Vers 10. For in this mountaine shall the hand of the Lord rest and Moab shall be threshed vnder him euen as straw is threshed in * Or in the dunghill Madmenah I Doubt not but the Prophets intent in the beginning of this verse is to comfort the Iewes who wanting this might haue thought that God had vtterlie forsaken and cast them off For whereas some expound it of the affliction which the Lord would bring vpon the Iewes I see no reason of it at all But it is rather as if the Prophet should say The Lord will alwaies assist his Church I know well that the hand of the Lord is also said to rest vpon the reprobate when without ceasing he continues to presse them with his vengeance till he haue vtterlie ouerthrowne them but hand in this place is rather taken for succor then for corrections for the verb shall rest signifies a perpetuall watch and defence Hence wee gather a very profitable doctrine to wit A doctrine of singular fruit that albeit God do shed forth infinit store of his benefits ouer all the earth so as the vnbeleeuers themselues haue their part of them yet notwithstanding his hand helps not continuallie Gods continuall help proper only to his Church neither doth it rest any where but vpon his holy Mountaine that is to say vpon his Church where he is serued and worshipped We are also to obserue that Ierusalem was brought vnder the rod before she felt these graces The Prophets mingle consolatioÌ„s with denuntiatioÌ„s for before he denounced the iudgements of God against her and now he addes a consolation thereunto In the second part of the verse he redoubles this mercie of God as it were Why Because in correcting the enemies of his Church he testifies how deere and pretious the saluation thereof is vnto him The Iewes had scarcely any greater enemies vnto them then the Moabites as may be seene thorowout the bookes of the Prophets notwithstanding there was some alliance betweene them Now vnder the name of the Moabites he coÌ„prehends all the enemies of the Church but speciallie those with whom they had any affinitie which commonlie proue the worst of all He shewes then that albeit for a time they plaid rex and oppressed the Church by tyrannie yet themselues at last should be brought downe His purpose in this is to preuent the worst lest the faithfull should be discouraged in aduersitie thinking their case miserable whilest the wicked euery way triumphed ouer them for the threshing whereof he heere speakes shall follow soone after If we therefore at this day see the Church of God afflicted and troubled by those that in shew haue some acquaintance and league with vs yea such as take vpon them the name and title of the Church yet let vs susteine and comfort our hearts by this promise Whereas we haue turned the Hebrew word Madmena a Dunghill some take it to be the name of a Citie whereof Ieremiah makes mention Chap. 48.2 But what if wee say that the Prophet alludes to this Citie which stood as it is verie likely in a fat and fertile soile and that hee thus gaules and presseth the Moabites the more as if hee should say Euen as straw is threshed in their fields so the Lord will thresh the Moabites I reiect not the other
as hath been said For their exposition is farre wide from the naturall sense who extend it generallie to all the world because in what place soeuer we liue God maintaines vs vpon this condition that we behaue our selues vprightlie towards all The Lord indeed hath now caused his kingdome to spread into all places How farre this land of vprightnes may now be said to extend it selfe the land of vprightnes therefore is wheresoeuer his name is called vpon and thus we deserue a double condemnation if wee yeeld not testimonies of true thankfulnes by giuing our selues to pietie good works wheÌ„ God pâ—ouokes vs therunto by so many of his benefits Where he addes that the reprobates shall see the maiestie of God it is not to lessen the fault but rather to augment and increase it for it is a foolish and wicked ingratitude in men to bee carelesse of Gods glory which plainly shines before their eyes The wicked then are no way excusable for although God proclaime his name diuers waies yet in this so cleere a sunshine they see nothing Questionlesse there want not euident signes at all times by which the Lord manifests both his glory and greatnesse but their number is very small who take it to heart as we haue seene before Chap. 5.19 The Lord not onely sets forth his maiestie and glory by his ordinarie workes in nature but also by certaine signes and worthy documents wherein hee fully instructs vs as touching his iustice wisdome and goodnesse The wicked shut their eyes at it and perceiue it not albeit they be very quicke and sharpe sighted in other matters This frowardnesse and peruersitie the Prophet now reproues Others thinke hee threatens the reprobates here as if they were vnworthy to behold the workes of God Which although it be true yet seeing this member is ioyned to the rest the Prophet still reproues the sottishnesse of those who are so farre off from making benefit of the workes of God that rather they become the more senselesse by them For which cause it should not seeme strange vnto vs at this day if there be few which come to repentance albeit Gods iustice manifests it selfe so diuersly for infidelitie is alwaies blinde when it should behold the workes of God Infidelitie alwaies blind when it should behold the workes of God Vers 11. O Lord they will not behold thine high hand but they shall see it and be confounded with the zeale of thy people and the fire of thine enemies shall deuoure them THis is an exposition of the former sentence for hee enters into no new discourse but expounds that at large which he had said before in few words He said in the other verse that the wicked would not behold the maiestie of the Lord now he shewes that this magnificence of the Lord is the same which appeares in his workes For the Prophet sends vs not to the hidden maiestie of God which wee cannot behold with our eyes but brings vs to his workes which hee here represents by a figure vnder this word hand Well he accuseth the wicked once againe shewing that they haue nothing to alleage for their defence neither can they couer themselues vnder any pretence of ignorance for albeit they were starke blind yet was the hand of God made manifest enough so as nothing could hinder them from seeing of it but their owne grosse vnthankfulnesse or rather wilfull sottishnesse For many haue skill enough to pleade ignorance affirming that they perceiue not these workes but hee telles such that God hand is stretched forth not onely in such wise that it may be discerned of a small number but also farre and neere They shall see it and be confounded He makes it very apparent that this beholding is not the same whereof he spake before when hee said that the wicked saw not the maiestie of the Lord for they saw it well enough but they regarded it not Notwithstanding at the last they shall see it although too late and to their great disaduantage For hauing a long time abused the patience of God in shewing themselues obstinate and rebellious God may well suffer the wicked to take their swinge for a while but in the end hee paies them home Heb. 12.17 they shall be constrained in the end to take knowledge of his iudgements Thus albeit Caine Esau and the like who repented their sinnes too late fled from Gods presence yet in despight of their teeth they were made both to see and feele that he was their Iudge Gen. 4.13 and 27.38 Thus he often drawes some remorse as it were euen from those that despise him to the end he might cause his power to shine cleerely but such apprehensions bring them no profit at all The Prophet then so threatens the wicked whose blindnesse hee hath rebuked that he therewithall takes from them all pretext of ignorance plainely telling them that the time shall come wherein they shall know with whom they haue to doe and shall then well perceiue that this maiestie and high hand of God which they reiected made light of ought not in any sort to bee contemned For they ouerflow in all riot and dissolution with their eyes shut they flout and mocke thinking God will neuer call them to iudgement yea which more is the miseries and afflictions of the faithfull are things wherein they take great delight Thus they looke vpon vs with disdaine as if they were out of all danger hardening their hearts more more but in the end they shall know that the seruants of God haue not serued him in vaine Now that hee might the better shew that this beholding of God should not onely be vnprofitable but also hurtfull to the wicked he saith that they shall be confounded when they shall see the blessing of God vpon his people wherein they shall haue neither part nor portion In the next place he further augments the sharpnesse of the punishment in regard that these vngodly ones shall not onely be consumed with enuie when they shall see the children of God deliuered from these miseries and exalted into glory but they shall also be stricken with no lesse an euill to wit the fire of the enemies shall deuoure them The zeale of the people then in this place signifies the indignation wherewith the reprobates shall bee inflamed when they shall compare the condition of the faithfull with theirs Hee calles that the fire of the enemies wherewith God consumes his aduersaries taking this word fire for Gods vengeance for it must not be taken here for that visible fire wherewith things are consumed in this world neither yet for lightning onely but by a figure it is taken for a cruell torment for so by this word the holy Ghost is wont often to note out the extreme wrath of the Lord. Yet I denie not but the Prophet alludes to the destruction of Sodome and Gomorah Gen. 19.24 Deus 32.22 Iob 20.26 22.20 Vers 12. Lord
that shall onely behold the vpper face of the earth but the rootes notwithstanding lie hid vnderneathe which after they haue sucked in the deaw of the spring time doe againe gather strength and life so as the flowers which before were withered away and dried doe then become fresh and greene Thus the people shall gather new force after they shall bee reuiued and watered with this fruitfull deaw of Gods grace although for a time it seemed they were wholly withered and gone Sure these similitudes which are drawne from such things as are familiarly knowne amongst vs haue great force in them to worke vpon our affections What forâ—â— familiar similitudes haue to work vpon our affections For if flowers or grasse which are wet with the deaw that falles vpon them doe sprout forth and wax greene how much more shall we be reuiued if we be watered with the quickening deawes of Gods grace Why should not our bodies receiue new liuelinesse albeit they were rotten before Note Hath not God as much care ouer vs as he hath ouer the hearbs Is not the holy Spirit of greater force then the deaw Saint Paul I remember vseth the like similitude 1. Cor. 15.36 where hee speakes of the resurrection but in regard he applies his metaphor to another purpose I thinke it not amisse to let it passe for this time because I would not willingly confound that place with this Let it suffice vs that we haue attained the true meaning of the Prophet In the end of the verse where I haue translated The earth shall cast forth her dead some translate it in the second person Thou shalt bring downe the land of Giants or Thou wilt bring downe the Giants in the earth I reiect not this interpretation because the words may well beare this signification but as I take it the first seemes to agree best to the text although the matter be not much materiall in regard of the substance For this must be referred to the consolation which we mentioned a little before Vers 20. Come my people enter thou into thy chambers and shut thy doores after thee hide thy selfe for a very little while vntill the indignation passe ouer IN this verse hee exhorts the children of God vnto patieÌ„ce that they might coÌ„tinue to beare their miseries and afflictions quietly as also to remaine inuincible against all the sharpe temptations which as it seemed should ouerwhelme them There was great need of this exhortation therefore for the pitifull case into which the poore people were soone after brought seemed in all outward appearance to bee farre off from the promise which was formerly made vnto them The Prophet then like a tender hearted nurse takes this troubled people by the hand as it were who otherwise knew not what shift to make and carries them aside into a secret place to lodge them in safetie till these stirres and hurly burlies were appeased Now whereas he calles them my people he speakes in the person of God and not in his owne By chambers he meanes a quiet and peaceable state of conscience to wit when with boldnesse of courage and confidence wee arme our selues with patience in waiting for the comming of the Lord as Abacuk who hauing foretold what calamitie should befall the Iewes professeth that hee stands all day vpon his watch-tower that is to say in a place of safetie to expect the euent in patience and silence Isaiah commands them to doe the like here as if he should say You that are the seruants of the Lord get you into your chambers or into some other sequestred place when you feele your selues assaulted with such temptations as you are not able to resist But for as much as it is not sufficient to be once well fortified against the violence of garboiles and stirres he therefore also commands them to shut the doore after them which is to be referred to constancie and perseuerance as if he should say Looke to it that the diuell finde not the least creuise open to assaile you for hee can easily enter into our hearts if we giue him but the least aduantage that is Whereas he bids them to hide themselues his meaning is that the faithful should inioy a secure freedom if so be they were couragious in waiting for the comming of the Lord for albeit we ought to fight boldly and valiantly 2. Cor. 12.9 yet seeing the power of God is often manifested in our weaknesse wee cannot possibly take a better course then in all humilitie to run and shrowd our selues vnder his wings that so hee may saue vs from all inordinate feares and terrors Furthermore in regard that wee are giuen to boiling passions naturally and are euer and anon caried away with impatiency if we feele not Gods help at hand to succour vs presently therefore hee saith that these stormes and tempests shall blow ouer and continue but a while We must make account to fight euery day against one temptation or other Wee must make our accounts to meete with new conflicts euery day neither must wee thinke to come to the end thereof as long as we liue and this is it that makes our miseries seeme so wonderfull long and tedious vnto vs. But if we compare them with that eternitie wherin we shall inioy happinesse without end the meditation thereof will cause them to seeme but as a moment As Saint Paul in a certaine place shewes that the light afflictions which for a short space wee suffer in this world are no way to be compared vnto that eternal weight of glory which shall bee reuealed in the world to come Rom. 8.8 2. Cor. 4.7 When the Prophet addes vntill the indignation be past he meant thereby to remoue all difficulties out of the mindes of the faithfull and it is no lesse then if hee had promised them deliuerance out of hand Mee thinkes this word indignation simply considered in it selfe signifies that affliction which proceedes from the wrath of God Others referre it vnto the enemies of the Church which sense though I reiect not yet the first likes me better For wee see how carefull the Prophets are to insinuate into our mindes that no euil befalles vs but by the hand of God No euill befalles vs but by the hand of God and that he neuer sends the same without cause but is first prouoked thereunto by our sinnes and offences Hence we learne that God will not be angry with his Church for euer but will cause his wrath to cease at the last God will not alwaies retaine his anger towards his Church but wil cause his wrath at the length to cease Mich. 7.18 Zac. 1.12 13 euen as we see it to fall out in stormes and tempests and this is the cause why the faithfull beare their crosses with the greater courage For thus the Church saith Mich. 7.9 I will beare the wrath of the Lord because I haue sinned against him c. Why so She knew well
that God meant her good in chastising of her Now our Prophet brings in the Lord speaking as I touched before to the end his exhortation might haue the better authoritie Vers 21. For behold the Lord commeth out of his place to visit the iniquitie of the inhabitants of the earth against him and the earth shall discouer her blood and shall not hide her slaine NO doubt but it is an heauie temptation to the faithfull when they see the wicked exercise their rage against them and in the meane while that God should hold his peace for in so doing they imagine he hath forsaken them The Prophet then labours to preuent this temptation and shewes that howsoeuer the Lord hath been silent for a while yet hee will in the end shew himselfe in due season to giue reliefe to his seruants and to punish the wrongs that haue been done him Thus by the word of comming forth he describes the Lord reaching out his hand as it were to his children as if the same had been hidden before in regard they felt not his helpe For that is the cause why he saith the Lord comes forth into sight namely to succor his Church and to execute his iudgements vpon her enemies for in former time it seemed he had kept himselfe close and altogether shut vp in heauen We may also verie well affirme that Isaiah alludes to the sanctuarie which maner of speech is often met withall in the bookes of the Prophets Mich. 1.3 Abac. 3.13 Zach. 14.3 As if he should say Howsoeuer the prophane nations despise the Arke of the couenant being seated in a very meane place yet from thence shall the faithfull feele by good experience how readie the power and fauour of God is prest to succour them and that hee is not called vpon in this holy place in vaine In the meane while wee must hold this as a sure principle that albeit the wicked scorne the Temple as if it were no better then some Country barne or some such like thing yet euen from thence will the Lord come forth when he sees the time fit to defend and to auenge his peoples quarrell vpon all the inhabitants of the world And this exposition sutes better then if by the word place we should expound that he should come forth of heauen for Isaiah meant to expresse somewhat more The Prophets whē they make any mention of heauen they therewithall present before vs the glorie and maiestie of God but our Prophet in this place respects our capacitie that is to say when we feele that God who in times past seemed to be farre off and hidden out of our sight doth at the last appeere for our comfort He also hath vsed a particle demonstratiue and a participle of the present tence for the greater certentie of the matter as also to the end the faithfull might not thinke much to bridle their passions by patience till his comming forth Hitherunto appertaines that which he ads touching the visiting of iniquitie for it were contrarie to his nature who is the Iudge of all the world to suffer wicked men to giue ouer themselues to all wickednes without impunitie There is in the verb to visit a similitude well enough knowne for we thinke that God either sees not at all or else is busied about some other matters when he withholds or deferres the execution of his iudgements be it neuer so little a while These words also against him want not their weight for it is often said that when the wicked lay their ambushes they spread a net or dig a pit for themselues Psal 9.15 57.6 The sense then is that all the annoyances oppressions which the wicked bring vpon the Church shall in time fall vpon their heads that haue been the contriuers thereof Lastly there is also a very great vehemencie in the word shall disclose for now whilest the wicked shed and tread vnder foot innocent blood the earth seemes as it were to suck and drinke it into her womb in the meane while it seemes the death of the faithfull is quite and cleane forgotten and the memorie thereof raced out of mens minds for euer yea and that God himselfe vtterlie neglects it These are mens imaginations but the Lord witnesseth the contrarie here He calles the blood of the earth then which the earth hath drunke in as it is said Gen. 4.11 The earth hath opened her mouth to receiue thy brothers blood when the blood of Abel was shed For the Lord in that place amplifies and aggrauates the foulenes of the fact when he saith That the earth is defiled with that blood which was shed and therefore he therein shewes first how pretious the death of his Saincts is in his sight secondly what care he hath of the same and lastly that he will reuenge it For the earth it selfe shall be armed to punish the cruelties which haue been exercised by tyrants and the enemies of the truth against the faithfull so that there is not the least drop of blood which is shed that shall not be accounted for Let vs therefore remember this consolation A Consolation which we ought to haue continuallie before our eies and set it alwaies before our eyes when the wicked smite vs laughing and sporting themselues whilest they vex vs with all maner of outrages For God in the end will shew that innocent blood hath not cried in vaine because he can neuer forget his Saincts THE XXVII CHAPTER Vers 1. In that day the Lord will visit Leuiathan that pearcing Serpent and Leuiathan that crooked Serpent with his sore and great and mightie sword and will kill the Dragon that is in the sea THE Prophet speakes heere of Gods iudgement in generall and so comprehends the whole kingdom of Satan For hauing spoken before of the vengeāce of God against tyrants and vnbeleeuers which had shed innocent blood he now passeth on further and publisheth the edict it selfe The word Leuiathan is diuerslie expounded but generallie it signifies a serpent or the whales and fishes of the sea which are as mōsters in regard of their excessiue greatnes Now howsoeuer this description agrees to the king of Egypt yet vnder this one kind he meant to comprehend all the enemies of the Church For mine owne part I make no question but by way of Allegorie he speakes here of Satan and his whole kingdome describing it vnder the figure of some monstrous beast Gen. 3.1 Satan and therwithall also priuilie taxeth the subtleties wherewith he couers his deceitfull baits And thus he meant to preuent many doubts wherewith as with mightie billowes we are at euery turne tossed to and fro whilest God on the one side promiseth to assist vs and yet Satan on the other side ceaseth not to make vs feele the force of his darts and craftie conueyances for his cunning is exceeding great to worke mischiefe and his wrath is wonderfull hot against the poore Saincts of God But in the meane
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
vnderstanding sound iudgement Prou. 1.7 Psal 111.10 It is not for nothing thē that he saith ignorance was the cause of all their miseries for seeing true wisdome consists in the feare of God doth not the holy Ghost iustly condemne all them to bee blind earthwormes who despise God to walke after their owne inordinate lusts Ignorance excuseth not And yet such a blindnesse cannot excuse nor free vs from being guilty of malice for they that offend God doe it maliciously notwithstanding they bee hoodwincked in respect of the violences of their lusts ignorance and malice For ignorāce is for the most part ioyned with malice then are ioyned together yet so that this ignorance proceedes from a corrupt desire of the heart Thence is it that the Hebrewes call all sinnes generally by the name of ignorances and thus Moses saith Oh that they were wise Deut. 32.29 Now euery one may easily bee drawne to subscribe to this by considering in himselfe with what crooked affections he is carried away for being once depriued of the light of holy doctrine and destitute of vndestanding the diuell sets vs going with such a head strongnesse that we neither feare Gods hand nor make any account of his holy word And that he may set vs ouer bootes and all as they say in the next place hee striues to take away from vs all hope of pardon which may be referred to the whole body of this people in general For albeit that a remnāt were preserued yet the wrath of God ceased not for all that to be inflamed against the whole multitude in generall Whereas the Prophet calles God the maker and former of Israel it is not meant as in respect of the creation of heauen and earth but because he made formed Israel his Church anew by the worke of regeneration Eph. 2.10 in which sense Saint Paul saith that we are the workemanship of God Chap. 17.7 as wee also haue shewed in another place Now the reason that moued Isaiah to speake thus was to aggrauate and to amplifie the measure of their vnthankfulnes to which they were growne shewing that they were iustly punished because they dishonoured and disreuerenced that God most shamefullie who had both formed and preserued them Vers 12. And * Or yet notwithstāding in that day shall the Lord thresh from the chanell of the riuer vnto the riuer of Egypt and yee shall bee gathered one by one O children of Israel IN this place the Prophet mitigates the sharpnesse of the former sentence for it was an horrible iudgement of God vpon this people to be left destitute of all hope of fauour or mercy The Hebrew particle Vau therefore should bee translated as it was in the tenth verse Notwithstanding or Neuerthelesse it shall come to passe in that day Also the Prophet vseth a similitude wherein he compares the gathering of the Church to corne that is threshed which is afterwards separated from the chaffe But what might mooue him to vse this similitude The poore captiues were so oppressed that they appeared no otherwise then as corne that is hidden and scattered vnder the chaffe The Lord was faine to diuide that which was hidden vnder this confused heape then as with a fan This similitude therfore of threshing out the corne doth very fitly resemble this gathering By the chanell of the riuer vnto the riuer hee meanes Euphrates and Nilus for the people were driuen partly into Caldea or Assyria and partly into Egypt for many fled into Egypt when the rest were carried captiue into Babylon Thus then he foretelles how the Lord wil gather his people from all quarters not onely from Caldea and out of the whole Vers 4. For his glorious beautie shall bee a fading flower which is vpon the head of the valley of them that bee fat and as the hastie fruite afore summer which while hee that looketh vpon it while it is in his hand hee eateth it It is not an easie matter to humble such as are besotted with the pleasures of this life Denys a tyrant of Sicilia HEe almost repeates the verie same words which were in the first verse for it is not an easie matter to humble and terrifie those that are besotted with the pleasures of this life whose eyes are hoodwincked by reason of abundance and prosperitie For Denys the second a tyrant of Sicilia became so bewitched that hee was ready to fall on his nose euer and anon because hee was an excessiue eater and drinker at great banquets and thus mens mindes are intoxicated through ouer much pampering of themselues with delicates so as they both forget God and themselues The Prophet then repeates one and the same thing twice to these that were so blockish and dull of hearing to the end they might vnderstand and beleeue that which otherwise would haue seemed incredible But hee yet adornes his speech by another goodly similitude which is verie fitting for his purpose for fruits that are hastilie ripe are best esteemed in regard they come first and giue some hope of a future increase but they last not long neither are they fit to keep And besides they are fit for none but great bellied women or for childrē or else for youths which being inordinate in their appetites deuoure them by and by Now he saith that such shall be the felicitie of the Israelites as if hee should say Your prosperitie wherein you so much reioice will not last very long but will be eaten vp in an instant Now looke what Isaiah threatens to the kingdome of Israel the same belongs also to all the world For men by their ingratitude are the cause that all the benefits which the Lord bestowes vpon them cannot come to ripenesse Why so Because wee abuse and corrupt them by our naughtinesse Thence it is that we bring forth hastie fruites of small continuance which otherwise might last to nourish vs a long space Vers 5. In that day shall the Lord of hostes be for a crowne of glory and for a diadem of beautie vnto the residue of his people HAuing spokē of the Kingdome of Israel he comes now to speake of the Tribe of Iudah and shewes that in the middest of this so fearefull a iudgement of God hee will alwaies cause his mercy to be felt So that howsoeuer the ten Tribes were gone and lost yet the Lord would reserue a remnant which should be consecrated vnto him that therein the crowne and the diadem of his glory and magnificence might be found that is to say The Church shall neuer be so disfigured but the Lord wil find a means to decke her with beautie and honour Cant. 1.4 the Church shall neuer bee so mangled and disfigured but that the Lord wil find a means to crowne and decke her with honour and glorie And yet I extend not this prophecie indifferentlie to all the Iewes but onely to the elect who were miraculously preserued from death for albeit
for them at euerie turning who will not walke in the paths which God shewes them for either they shall fall and bee broken before all men or themselues by priuie wiles shall intrap their owne feete in the snare Vers 14. Wherefore heare the word of the Lord yee scornefull men that rule this people which is at Ierusalem HEe further amplifies that sharpe reprehension which he vsed before and withall addes a consolation to reuiue the hearts of the faithfull For as on the one side hee threatens the wicked with destruction so yet on the other side he leaues matter of consolation for the faithfull assuring thē that their saluation is deere and pretious to God Now by the word mockers hee meanes those that were wittie and malicious who by their wilie deuices thought to escape the iudgements of God for the verbe Luts from whence this word mockers is deriued signifies to cauill and to mocke Now he speakes not here to common persons but to the Princes and Magistrates who thought themselues wiser and more prudent then those that were vnder their gouernment But they imployed this dexteritie of wit in deuising how they might play mocke holy day with God It is not for nought thē that the Prophet doth tauntingly accuse them in calling them scorners As if hee should say You thinke you haue such deepe deuices in your heads that you can circumuent the Lord but he will not take it at your hands Surely the greatest conflicts which the Prophets had were against the rulers of the people for howsoeuer all estates were horribly corrupted yet they being swollen with a false conceit of their owne wisdome were the most obstinate and vntractable of all others This is to be seene at all times almost for albeit the common people be caried away with a violent brutishnesse yet doe they not ouerflow into such impietie as the great ones Courtiers such other subtile heads do who thinke to goe beyond all men in finenesse of wit The Ministers of Gods word then had need to arme themselues with the sword of the Spirit principally against such subtile enemies for there are none so dāgerous that not onely hurt themselues but leade others also by their example to become scoffers and despisers And for the most part they dazle the eyes of the meaner sort by means of their authoritie and great titles Is it not a fearefull and prodigious thing thinke you whē the gouernors of the church are not onely blind but also labour to put out the eyes of others and imbolden them to despise God to contemne his holy word and to rent it in peeces with their iests yea when they imploy the vttermost of their wits and skill to ouerthrow true religion But we ought to bend our forces against such kinde of men and that according to the Prophets example in this place and not to be outfaced in this fight whatsoeuer they can say or doe vnto vs. And himselfe shewes how such scorners should be vsed that is not much to trouble our heads in deuising how to instruct them for teaching wil doe them little good but wee ought to rebuke them sharply and to terrifie them with Gods iudgements The greatnesse of the offence is augmented in regard such had place in Gods sanctuarie and thereby infected his chosen people with their vile behauiour Vers 15. But yee haue said We haue made a couenant with death and with hell are wee at agreement though a scourge runne ouer and passe thorow it shall not come at vs for we haue made falshood our refuge and vnder vanity are we hid HEre the Prophet addes the reason wherefore he called them mockers namely because they had cast off all feare of God And hee shewes how they made themselues beleeue that of all men they should neuer be punished for their transgressions so as they grew the more brasen faced And as if this had been a sufficient warrant for them they gaue themselues the more freely to doe euill and without any feare pursued whatsoeuer their lusts led them vnto And this is it that he meanes by their couenant with hell and with death for they audaciously scorned all the threatnings and plagues of God because they tooke themselues to be out of his gunshot By the word Kozeh he signifies that which he said touching the word Berith which signifies a couenant for he repeates one thing twice This word Kozeh which signifies vision is as much as wee vse to say To vnderstand and it seemes there is a secret opposition in this place betweene the visions of the Prophets and those cunning deuices which these wilie ellowes delighted in But yet in the meane while it is certaine that these fine heads neuer came so far as to brag thus and to vtter such words indeed for that had been too ridiculous and little children might haue laughed at them Moreouer they alwaies studied doubtlesse how to get themselues all the credit they could among the people albeit they despised God reiected al holesome admonitiōs they would not be so grosse then to confesse that they made falshood their refuge But the Prophet obserued their affections and outward practise and not their faire shewes and considered what was in their hearts by their deeds not by their words Now because men are wont to please themselues in their vices and with brasen faces in despising Gods threatnings it proues by their practise that they haue made a couenant with death which they nothing feare though God terrifie them with it therefore the Prophet in generall reproues this carnall confidence which makes men forget the remembrance of God and his iudgements whereby they wittinglie deceiue themselues as if they were able to escape his hands But especiallie he closeth with these Lucianists Lucianists and mock-Gods who thinke they are in nothing so wise as in deriding of God and the more they would couer their villanie the louder the Prophet cries out with open mouth against them as if out of some darke corner he should draw all their deepe and desperat thoughts into the light After this sort I pray you behold the wit the cunning and subtletie of these wise men of the world who being inuironed with miseries and ruine on euery side do yet thinke themselues hidden in safetie Are they not well worthie therefore to seeke their saluation in lies seeing they despise the saluation of God which themselues scorne and deride Indeed they couer their practises with cunning deceits and vnder goodly pretexts and in the meane while take them for nothing lesse then lies but whatsoeuer they imagin the Prophet hits the naile on the head as we say and calles them by their names A double Simile As touching this clause of a scourge running ouer the Prophet vnder those words comprehends two similitudes For first he compares the afflictions and calamities wherewith God chastiseth the wickednesses of the world to a scourge and then resembles the same
vnlesse it be by some extraordinarie meanes The Prophet therefore sets before vs the examples of old time to the end men might know that howsoeuer this was esteemed a wonderfull and strange hand of God yet it was no new thing with him seeing he hath shewed the like testimonies of his power long since and that no lesse great and vnwonted Yet I receiue it for granted and willinglie agree thereunto that the Prophet opposeth the wicked Israelites heere to the Philistims and Canaanites As if he should say The Lord was wont to shew miracles when he saued his people but now he will do them for their destruction for seeing the Israelites haue so farre degenerated they shall feele the hand of God in their perdition which their fathers felt in their preseruation Vers 22. Now therefore be no mockers lest your bonds increase for I haue heard of the Lord of hosts a consumption euen determined vpon the whole earth HE againe aduertiseth these wicked ones whom before he had called scorners Vers 14. that their subtle deuises contempts flouts and cauils should stand them in no stead because all their fetches should vanish into smoke and herewithall exhorts such vnto repentance in whom there was yet left any hope of healing For this cause he repeates the same thing often to trie if he could awaken them for he affirmes if they will obstinatlie stand out they shal do nothing else but more and more weaue the web of their own ruine Wheras some in stead of bonds translate Chastisements it agrees not well with the context which conteines in it a very apt similitude borowed from nets Simile For as the Fox that is taken in the net or snare fastens the knot the more whilest he endeuors with strugling to escape and to saue himselfe so the wicked the more they seeke starting-holes the further they worke themselues fast in the snare They will needs be running out of Gods reach and will kick against the pricks Simile like restie iades who indeuor by all meanes to throw their rider but what get they in the end by such rebellion and stubbornnes nothing but the harder and heauier strokes By this wee are taught how to proceede with wicked persons but then especiallie wheÌ„ wee see them destitute of the feare of God Truly we must forthwith threaten them that they shall escape by none of their cunning shifts or iests from that wrath of God which is readie to seaze vpon them Hence also we are admonished that it is no good iesting with God because he shewes vs here as in a glasse and that from the beginning of the world what the end of such haue been as haue set light by Gods admonitions and warnings Now to the end this prophesie might the rather be beleeued Isaiah shewes that he speakes nothing but that which was reuealed to him by the Lord of hosts The word Calah signifies sometimes Perfection sometimes Consumption as was said Chap. 10.23 but it is to be taken here for Consumption because the Prophets drift is to shew that the Lord is determined quicklie and whollie to roote out this sinfull generation from off the earth Two things are comprehended in this verse then first that the world is neere to a fearefull destruction vnlesse any had rather to referre this word earth to the land of Iudea which I reiect not Secondly that the day is assigned in which it shall be done and that it is also at hand The word heard is here taken for reuelation and thus he saith it was reuealed vnto him For as the Lord determined to vse the ministerie of his Prophets so did hee also reueale his secrets vnto them that they might be the expositors of them It is as much then as if hee had said The whole world is filled with wicked impieties the reprobate reioyce in their rebellion as if there were no God at all to punish them but hee will shew himselfe Iudge and auenger thorowout the earth or in all the quarters of Iudea neither shall any part thereof be exempt from calamities and affliction in regard of the open contempt of God and his lawes Now albeit Isaiah published these things in his time yet they no lesse belong to ours then to his for God will shew himselfe to be alwaies one and the same and hath been wont to execute his iudgements with like equitie and iudgement Vers 23. Hearken ye and heare my voice hearken ye and heare my speech THe Prophet vseth a preface as if hee meant to speake of a thing of great importance for we are not wont to call for audience or to will the hearers to giue their attention vnlesse some matter of good consequence is to be propounded And yet it seems Isaiah speakes here of common things as of â—illing sowing threshing and such like But the Prophet meant by this to raise the mindes of his auditors aboue these earthly matters for speaking of Gods iudgements and shewing how great his wisdome is by which hee gouernes the world albeit the wicked sort thinke that all things goe vpon wheeles at a venture his desire was to teach and expresse an high mysterie by familiar similitudes High mysteries are sometimes expressed by common and familiar similitudes such as were well enough knowne to all We often complaine as if God altogether wincked at the practises of the wicked because hee thunders not downe vpon them at our pleasures but the Prophet telles vs that God ordaines nothing but that which is lawfull and right The drift of this preface This preface then hath this drift namely to teach men how foole-hardy they be to set God to schoole in that they controll his iudgements and interpret them to the worst the reason is because hee hath set a schoolemistris before them in the ordinarie course of nature in which they may behold these things as cleerely as in a glasse Behold here then a secret complaint against the blindnesse of men who stumble at the very noone day He shewes that they are senselesse and brutish in not coÌ„prehending the workes of God that are so apparant and yet are so bold as to subiect that to their senses and to controll that which is high and hidden from them For example Saint Paul in speaking of the resurrection calles them fooles which know not the power of God in the seedes that are cast into the earth 1. Cor. 15.36 Thou foole saith hee that which thou sowest is not quickened except it die first so Isaiah heere pronounceth them senselesse fooles who are not able to comprehend the wisdome of God in so plaine euident things To be short hee affirmes men to be witlesse and blind in beholding Gods workes when they are to profit by them Vers 24. Doth the Plowman plow all the day to sow Doth he open and breake the clots of his ground THis place is vsually expounded as if God taxed the people of ingratitude in regard that hee
had a little breathing and respite giuen them for the wicked imagin that there is a truce betweene God and them when they see no signes of his wrath likely to seaze vpon them for this cause they promise to themselues nothing but peace peace whilest the Lord suffers them to inioy ease and prosperitie Against such securitie the Prophet threatens that God is readie to execute his vengeance notwithstanding they offred their sacrifices ordinarily and renued them yeere after yeere Hence we may learne that albeit the Lord defers his chastisements and the executioÌ„ of his vengeance yet we ought not therefore to defer our repentance For what if hee spares and beares with vs for a time hath hee therefore forgotten our sins No such matter Let vs beware how we build our peace then vpon so slipperie a foundation Let vs at no hand abuse his patience and long suffring but let the same rather draw vs to repentance and to the seeking of free reconciliation with him Vers 2. But I will bring the Altar into distresse and there shall be heauinesse and sorrow and it shall be vnto mee like an Altar I Thinke that the letter Vau should bee taken here for a particle aduersatiue as if he should say Yet will I execute my iudgements vpon you and will auenge my quarrell although it seeme for a time that in thus sparing of you I am at one with you In the next place hee threatens them with sorrow and lamentation in stead of their festiual daies Some thinke the word sorrow to bee an adiectiue but I am not of their mind for it is taken in the same sense in the Lamentatiâ—ns of Ieremiah Chap. 2.5 The Prophet shewes then that the Lord will bring this Citie into such distresse that the Iewes shall well perceiue they haue not to do with men but with God so that howsoeuer the Assyrians made war vpon them yet they should know to their cost that God was their chiefe Commander and Captaine Where hee addes that it shall bee to him like Ariel it cannot agree to the Temple onlie for his meaning is that the Citie and all shall be sprinckled with the slaughter which the enemies shall make in Ierusalem which he compares to an altar whereupon beasts are slaine to be sacrificed for as oft as the wicked are destinated to destructioÌ„ the Prophets compare the same to a sacrifice In a word in that he alludes thus to the altar he affirmes that the whole Citie shall bee like Ariel because it shal ouerflow with the blood of the slaine Whence it is manifest enough that an outward profession of Gods worship together with the externall ceremonies and tokens of his fauourable presence are to little purpose vnlesse a francke and cheerefull obedience be ioyned therewith And thus in taunting the hypocrits who prophanely presented their beasts in sacrifice to God as if by such meanes they thought to appease his anger he saith that all their labour is lost for hauing polluted the Temple the Altar he telles them that none can sacrifice rightly vnto God but in killing and sacrificing those that were appointed to the slaughter thorowout the Citie as if he should say You shall be murthered and killed in euerie place He calles this sacrifice a violent slaughter by an improper phrase of speech because they refused to offer themselues willingly vnto God Vers 3. And I will besiege thee as a circle and fight against thee on a mount and will cast vp ramparts against thee BY the verbe Chaddur hee alludes to the roundnesse of a ball and signifies as much as if in our vsuall speech we should say I will compasse him about and thus shewes that they can no way escape Where it is added I will fight against thee on a mount it concernes the second meanes by which a Citie is to be taken for they vse to make incursions heere and there or to lay a standing siege Now he confirmes the doctrine of the former verse shewes that God should be the chiefe Leader in this war and that the Assyrians should vndertake nothing but by his commandement notwithstanding themselues were thrust forward with an inordinate lust and desire of reigning ouer the poore Iewes For it was verie requisite that this people should be fully perswaded that God was the author of all the calamities wherewith they were oppressed to the end they might thereby come to a narrow examination of their impieties Now the oftener wee meete with this doctrine in the holy Scriptures so much the more carefull ought wee to be in imprinting the same well in our hearts for the blessed Spirit of God is not wont to repeat one thing againe and againe without iust cause Vers 4. So shalt thou be humbled and shalt speake out of the ground and thy speech shll bee as out of the dust thy voice also shall be out of the ground like him that hath a spirit of diuination and thy talking shall whisper out of the dust HE derides the pride of the Iewes who as long as they were in prosperitie as hypocrits are wont to doe despised all admonitions and threatnings The Prophet therefore saith that they should one day be humbled to wit after their pride shall bee taken downe Not that they shall change their maners but because shame shal constraine them to turne their wonted mirth into mourning And therefore here must be a close opposition supplied for he speakes to those iolly fellowes who seemed to haue the world at will who with big lookes disdained euery one as if they had bin subiect to no God at all Nay they feared not to load him with blasphemies and iniuries and contemned his holy word This pride saith Isaiah shall be brought downe well enough and this intollerable arrogancie shall cease In the next words hee expresseth this further by a similitude saying that they shall whisper and speake as it were out of the holes of the earth For he coÌ„pares the voice of those which in times past was so loud and high to the speech of Coniurers who giue their answers out of some hollow caue digged vnder the earth mumbling out I know not what confused noyse for they speake with no distinct voice His meaning is then that these haughtie ones shall be like vnto them Some expound this as if the Prophet meant to say that their chastisement should nothing profit them but the text crosseth that sense and besides he will by and by shew that the Iewes should be brought to repentance But first of all he terrifies them to the end he may beate downe their pride because they did stoutlie rebelliouslie despise all the threatnings of the Prophets The humbling therefore whereof he speakes signifies nothing else but that they should be couered with shame in such wise that they should not dare to aduance themselues nor to vtter forth their swelling words of vanitie Vers 5. Moreouer the multitude of thy strangers shall be like small
pierce and gall the hearts as well of small as great for they gloried they were the holie posteritie and how they issued out of Abrahams loines as if Gods adoption had serued for a vaile to couer all their grosse and palpable wickednesses though they were neuer so manifest Nay God meant to lay them open and to publish their wickednesses with sound of trumpet as it were For in accusing them to be such as refused to heare the law of the Lord he therein opens the fountaine whence all presumption flowes to wit the contempt of the word which discouered their impietie in despising euen of God himselfe for they lie who say they will serue God and yet will not be in subiection to his Commandements Isaiah also aggrauates their offence for reiecting the medicine that should haue cured their maladies He that refuseth to submit himselfe vnder the censure of the word taxeth God of tyrannie is bewitched of Satan and hates integritie which medicine was offred them in his wholesome doctrine For this cause he calles them rebellious vntamed or wild as also liers or disloyall in regard that whosoeuer will not submit himselfe to Gods word doth openly turne his back vpon him no lesse then if God plaid the tyrant in exacting some vnreasonable thing at his hand and therewithall doth also shew that hee is bewitched with the illusions of the diuell and giuen vp to the vanity of his own heart so as he hates all integritie Vers 10. Which say vnto the Seers See not and vnto the Prophets Prophecy not vnto vs right things but speake flattering things vnto vs prophecie errors HE how in plainer termes sets forth and shewes as in liuely colours what that obstinacie contempt of the word is whereof hee spake before for the wicked not onely scorne all instruction but doe also furiously resist it yea they wish it were vtterly abolished and buried in euerlasting forgetfulnes This is it which Isaiah meant to say to wit that they did not onely turne their eares eyes and all their senses from holy doctrine but could very well haue found in their hearts that it had been vtterly extinct and abolished for the wicked are euermore pricked forward with such rage that they would haue no mention at all made of that which they cannot abide to heare of For the power and officacie of the word so galles and stings them that they shew themselues to be no better then furious wild beasts in rage and crueltie Faine would they escape but they are compelled in despite of them to heare God speake yea and to tremble before his Maiestie Now it vsually falles out that after this bitternes against the word in the next place they fall to hate the Prophets that haue bin the Ministers of it and not onely that but to lay snares and to vex them with persecutions banishments and oft times with death it selfe By meanes whereof they thinke vtterly to roote out race from off the earth both the doctrine and Doctors also that teach it For men had rather heare dreames and fables then to bee faithfullie taught The Prophet sets not down here the verie words which they spake to wit as if they had openly pronounced them but hee shewes what was in their hearts for hee had not to deale with such fooles as would goe blaze their impieties to the whole world no they were growne to the height of hypocrisie For they made the world beleeue they were such as serued God deuoutly and therefore complained as if the Prophets did them great wrong so to diffame them But Isaiah pluckes off this visard wherewith they couered themselues and lets the world see what they were indeed seeing they would not be brought to giue place to the trueth For whence I pray you proceeded their murmurings against the Prophets but that they neither could nor would hearken to the voice of God The Prophets were called Seers because the Lord reuealed that vnto them which they were afterwards to reueale vnto others for they were as beacons set vpon an hil and as watchmen thence to discouer a farre off tidings either of that good or euil which was by and by to insue But the people could not abide to heare of troubles and therfore they hated the Prophets who by laying their sins close vnto their consciences were therewithall proclaimers of Gods vengeance which was ready to seaze vpon them To this appertaines these words see not prophecie not right things not that they vttered these things indeed as we haue shewed before but because they thought thus in their hearts in which they wished the Prophets would be lesse seuere For it went against the haire as they say to bee so sharply dealt withall Doubtlesse none of them would once shew themselues so impudent as in plaine termes to desire they might be seduced or to say that they would resist the trueth for in outward profession they made the world beleeue they sought to promote the same with all diligence as all our aduersaries the Papists doe at this day but they denied that the sermons of Isaiah or of the other Prophets were the word of the Lord. They were not afraid to tell Ieremiah that he was a lier and not onely that but gaue him threatning words saying Thou shalt not prophecy in the name of the Lord lest thou die by our hands Ier. 11.21 Thus we see the publishing of the truth was to them a thing intollerable Now in turning their eares from it what could they else beleeue but lies See then how they sought to be seduced and deceiued wittingly But hee discouers the fountaine from whence all this sprang when hee saith they desired to be flattered For they would haue been most readie to haue heard and receiued flattering words and could well haue found in their hearts that their eares might haue been tickled in the name of the Lord forsooth What is the reason then why the world is not onely subiect to bee gugled by impostures but also that it earnestly seekes and receiues the same Surely because all men naturally desire nothing more then that they might be suffered to rot in their filthinesse through flatteries But the messengers of God must of necessitie bee sharpe in their reprehensions for all that if they meane to approue themselues vnto God Whence it followes that worldly men cauill foolishly and childishly when they say we could bee content to bee Gods disciples with all our hearts if hee would not deale too seuerelie with vs. Which is all one as if for their sakes they would cause him to alter his nature and to denie himselfe as also Micheas saith that the Iewes cared for no Prophets but such as would prophecie vnto them of wine strong drinke Mich. 2.11 Vers 11. Depart out of the way goe aside out of the path cause the holy one of Israel to cease from vs. THe summe is that when the Prophets are despised God himselfe is there withall
similitudes from things pertaining to our naturall life for they could not otherwise expresse the true felicitie of Gods children vnlesse they had done it by setting the same before vs in the image of those things which are subiect to our senses by which men are wont to measure out an happie and florishing estate The summe then is Happie people that submit thēselues to Christ their King The faithfull cease not to be happie though they suffer want that such as obey God and submit themselues to Christ their King are happie people But we must not iudge of this happinesse by the abundance of outward things whereof the faithfull many times haue little enough and yet cease not to be happie notwithstanding But these kinds of speech are allegoricall by which the Prophet applies himselfe to our capacitie that by the things which our senses can comprehend Heauenlie things are of that supernaturall excellencie that they can not now be comprehended of vs but vnder borrowed speeches wee might conceiue somewhat of those things which are beyond our comprehension which being of such an excellent nature our vnderstandings are too shallow to conceiue the least part of them When he saith the riuers in the mountaines it is further to set forth this ouerflowing of God his liberalitie wherewith he would enrich his chosen Waters vsuallie issue not out of the tops of mountaines where nothing is seene but barrennes I grant that valleys are moystned watred with the springs but you shall seldome see fountaines in the tops of hils yet the Lord promiseth to bring this to passe howsoeuer it seemes a thing vnpossible But by this phrase of speech he meanes that we shall be most happie that liue vnder the kingdome of Christ Happie men and women that liue vnder Christes kingdome so as there shall be no place whatsoeuer but he will replenish the same with all sorts of benefits Nothing so barren but he by his goodnes will make it fruitfull so as felicitie shall abound in all places Note Our eyes should see the performance of this promise if Christ might haue the full gouernment ouer vs for wee should behold his blessing on euery side if wee obeyed him with a pure and perfect heart All things would then fall out to our wish the world and the vtmost bounds thereof should be subiect vnto vs Our sparing obedience prouokes God to be sparing in bestowing benefits vpon vs. but because wee are farre off from such a kind of obedience therefore we receiue but a small taste of these benefits and so much thereof doe we inioy as we feele the growth of the new man in vs. By the day of the great slaughter he signifies and sets before them another signe of Gods fauour How Hee will maintaine those that are his in safetie against the rage of the enemie and thus the Prophet goes about to procure credit and authoritie to his former prophecie for otherwise it had been almost incredible that poore banished exiles should haue inioyed so many benefits Hee speakes here then of the slaughter of the wicked as if he should say The Lord will not onely doe you good in sauing you but hee will also destroy your enemies All the expositors almost thinke the Prophet speakes here of the discomfiture of that wicked King Senacherib when he came to besiege Ierusalem but when I weigh all things aduisedly I had rather refer it to the destruction of Babylon For albeit there was a great slaughter whē Senacherib was with shame put to flight yet this people was not at that time deliuered By this we are admonished that we bee not heartlesse Though the enemies of the Church be many and mighty yet God power will easilie ouer match them though our enemies bee many in number and haue greater strength fortresses and more garrisons then wee for the Lord can easily destroy them and yet cōserue his Church although for the time he suffer them to triumph to haue al things at their wish Let neither their power nor rage daunt vs then neither let our hearts faile vs though we be but a small number for neither their munitiōs nor fortresses neither yet their furie nor pride shall bee able to saue them from falling into the hands of the Lord. Vers 26. Moreouer the light of the Moone shall bee as the light of the Sun and the light of the Sunne shall be seuen fold and like the light of seuen daies in the day that the Lord shall bind vp the breach of his people and heale the strokes of their wound THe Prophet contents not himselfe to describe an vsuall or ordinarie state of happinesse except thereunto he adde somewhat that is extraordinarie For hee saith that the Lord will worke far aboue the order of nature in this his liberalitie Wee neuer read that the light of the Sunne was augmented vnlesse it were when it staid it selfe in the daies of Ioshua that hee might haue leasure to pursue his enemies Iosh 10.13 Also in the daies of Hezekias at whose request the Diall went backe ten degrees 2. King 20.11 But our Prophet alludes now to none of these miracles Nay more then that he meddles not with the lengthening of the course of the Sunne vpon our Horizon but of the augmentation of the light thereof vnto seuen fold more For he shews what the state of the faithfull shall be vnder the raigne of Christ otherwise we know that the Lord makes the Sunne to shine no lesse vpon the wicked then vpon the good but the question is here of such a felicitie as the wicked cannot attaine vnto There is difference between Gods liberality which extends it self vnto all and that which is onely proper and peculiar vnto the faithful as it is said in Psal 31.20 Great are the benefits which thou hast laid vp for those that trust in thee Isaiah speakes of this particular fauour which that he might the better expresse he takes similitudes from things cōmon to euerie mans eye And thus shewes that God will inlighten the faithfull with such a light that the beames of seuen sunnes put together shall be far inferior thereunto But to the end the sharpnesse of their miseries wherewith this people were soone after ouerwhelmed might not lessen the authoritie of this prophecie he addes yet another promise to wit that God will as a good Physitian bind vp or heale the stroke of his childrens wounds Whence it followes that there was a necessitie of this correction that so by these roddes the people might be prepared to come to repentance yea it was necessarie that they should be bruised and broken till they were in a mnaner brought to nothing He mentions their stroke then to shew that the wound shall be great for the people resembled a body hurt with many wounds If at any time then the Lord deales more roughly with vs then hee is wont thinke I pray you vpon these prophecies for the Lord
he is the deliuerer of his Church And when he freed Ierusalem from the siege which was after laid before it he did therein as in a glasse present also vnto the Iewes an image of their spiritual deliuerance It is he alone then which will destroy our spirituall enemies Our help stands only in the name of the Lord that made heauen and earth In vaine therefore shall we seeke other helps and remedies and in vaine shall we rest vpon our owne strength which is nothing for we shall neuer ouercome nor be Conquerors but by the leading and help of our God His yong men His meaning is that the Lord will so manifest his might against the Assyrians that the hearts of young men which are wont to be couragious shall quaile and melt as waxe For in as much as yong men haue lesse experience then those that are old they are more rash and headie But the Lord will easilie coole their heate when the houre is come in which he will deliuer his seruants See to this purpose Chap. 40. â—0 This is the cause why Isaiah made speciall mention of yong men as if he had said the flower or strength Vers 9. He shall flee for feare into his fortresse and his Princes shall be feared with the banner saith the Lord who hath a fire in Zion and a furnace in Ierusalem NOw he speakes of Sennacherib who being swallowed vp with feare should shamefullie flee into his fortresse in Nineue as into his nest He addes that his Princes who should incourage the rest of the souldiours shall be so surprized with astonishment that they shall neither dare to take vp their weapons nor to ioine issue as they say but shall flee the Standard To conclude he shewes that he is Gods Herald to proclaime this Edict that the Iewes might in no wise doubt nor dispute of the euent as they were wont as also that they might not afterward forget so great a benefit neither attribute it vnto fortune In the end of the verse if we reade as some translate Whose fire is in Zion the sense will be that God hath a power of fire to deuoure his enemies Notwithstanding I thinke the relatiue Asher is superfluous or ought to be translated in the nominatiue Qui because God is properlie called fire in respect of the Assyrian whom he will consume Now because he speakes of fire some referre it to the Sacrifices but this interpretation is farre fetched neither hath it any good ground For mine owne part I doubt not but his meaning is to say That the Lord hath a fire to consume the Assyrian or that God himselfe is as a fire so as he closely compares the Assyrian to straw or stubble He also saith that this fire is kindled and maintained in Zion and in Ierusalem that is to say in the middes of his people to shew that the wicked shall not escape vnpunished for persecuting the Church of God For they shall one day feele him their Iudge who stands in the middes of his Church which for the most part is thought to be destitute of all help The summe is that Gods vengeance is prepared for the wicked which haue not ceased to molest his people and that the Lord will not reuenge for his owne sake only but for his elects sake also Let vs reioyce in this consolation God will euermore be a consuming fire to consume the aduersaries of his Church and howsoeuer we seeme destitute of succor and exposed to all dangers yet let vs euermore assure our selues that our God will be as a consuming fiâ—e against our aduersaries THE XXXII CHAPTER Vers 1. Behold a King shall reigne in righteousnesse and the Princes shall gouerne in iudgement The Churches glory begins at the establishing of a well ordered ciuill policie HIs meaning is to say that God will yet bee good vnto his church so as he will restore it vnto the former estate Now the best way to bring it thereunto is when ciuill policie is rightly administred and all things ordered according to iustice and equitie No doubt this prophecie belongs to Hezechias and to his reigne vnder whom the Church was reformed and brought againe into her first glory for before she was miserably scattered That wicked and cursed hypocrit Ahaz had corrupted all after his own fantasie and had ouerthrowne both the ciuill and ecclesiastiâ—all policie The prophecie extends it selfe first to Hezechias Next vnto Christ of whom Hezechias was a figure The Prophet therefore promiseth another King to wit Hezechias who by his iustice and equitie should set those things in order which before were confused In a word he here sets forth the happie state of the Church as in a glasse which seeing it cannot bee erected without Christ it is therefore certaine that the things here spoken of ought to be referred to him of whom Hezechias was but a figure both touching his office and Kingdome He mentions iustice and iudgement according to the vsuall phrase of the Scripture which by these two words vnderstands a well ordered gouernment for iustice signifies equitie and moderation and vnder the word iudgement is comprehended that part of equitie by which the good are maintained and preserued from the violence of the wicked It is very certaine that the office of a good Prince A good Prince must carefully prouide for the florishing estate both of Church and Common-wealth stretcheth it selfe further then iustice and iudgement for he ought principally to vphold the honour of God and the purity of religion but the Scripture is wont to expresse the whole obseruation of the Law vnder the duties of the second table For if we abstaine from violence if as much as in vs lies we labour to releeue the poore and oppressed if we hold the band of peace one with another To abstaine from offring violence to releeue the poore to be at peace with our neighbours good signes of the feare of God It is needfull for a good Prince to haue good counsellers about him Nerua wee therein giue good testimonie that the feare of God is in our hearts from which such fruits of faith doe spring forth Vnder a part then the Prophet hath comprehended the whole But it is not without cause that hee mentions Princes Why so It is not enough that he himselfe bee a good King vnlesse hee also haue good gouernours counsellers about his person For it often falles out that the people behaue themselues leaudly vnder good Kings as we reade of Nerua vnder whose raigne euey one might doe as he listed so as the condition of many was much worse at that time then in the daies of Nero Nero. for the carelesnesse of one onely gaue occasion to many to become wicked Kings therefore ought to be furnished with good gouernors Good gouernours eies eares and hands to Kings which may be as eyes eares and hands to his body in helping him to order things aright
table The wicked begin at the contempt of God afterwards they fall into their sinnes to wit they spare not to exercise crueltie against their poore neighbours What rigor can be greater then to depriue the hungry soule of his bread and the thirstie soule of his drinke For the very instinct of nature must needes cause our bowels in coÌ„passion to yearne within vs. But when men are growne so yron hearted and haue so far degenerated that they are without sense or feeling of their brethrens wants doe they not shew themselues worse then sauage or wild beasts who wil pitie their like Vers 7. For the * Instruments or measures weapons of the churle are wicked hee deuiseth wicked counsels to vndoe the poore with lying words and to speake against the poore in iudgement WEe must alwaies retaine the future tence because he disputes not so much what couetous men are as what they will be when Christ by the light of his Gospell shall discouer their hypocrisie lest they should deceiue any For hee speakes of that heauenlie light which should breake forth to cause secret wickednesses appeare as wee haue said Christ then manifests the venome that is hid in the couetous and shewes with what vnlawfull weapons they fence themselues If any will interpret the word Kelai Measures I hinder him not but the word weapons agrees best and hath a larger sense for vnder it are comprehended all sorts of instruments He means then by a metaphor to set forth the cunning practises and subtile iuglings wherewith the couetous beguile the simple and snare them in their ginnes In the next place he shewes the reason of it to wit they are alwaies hammering of wicked plots in their heads Surely hee here describes the maner of the wicked who busie their braines about nothing else but how they may fill their purses be it by right or wrong it is no matter Such people doth our Lord Iesus Christ here vnmaske and lets all the world see their priuie packing Our Prophet amplifies the indignitie of their fact yet further by other circumstances For is it not a more grieuous sinne to circumuent the innocent who are vnable to shift for themselues then such as haue reaching heads Againe if with sweete baitâ— they deceiue vnder pretext of friendship In the third place if they do this to the poore who had more neede to be deliuered Lastly if snares be spread euen in the open iudgement seates No doubt the sinne is greater to spoile the poore vnder colour of iustice then to set vpon them in the high way For iudgement seates ought to bee like Cities of refuge for the distressed to flee vnto It is a greater sâ—nne to rob the poore vnder colour of iustâ—ce then to set vpon them by the high waies side Iudgement seates ought to be as cities â— refuge for the distressed to flee vnto What shall we say then if such places bee made dennes of theeues On the high way a man may happily shunne a theefe and may wind himselfe out of his nets but which way shall a man escape out of the snares which are laid in places of iustice The circumstances of this text therefore ought diligently to be obserued Vers 8. But the liberall man will deuise of liberall things and he will continue his liberalitie VVEe haue told you before that these sentences haue a more spiritual sense then our bare reason can attaine vnto for the Prophet speakes not so much of Commonwealth matters as of the reformation of the Church These things therefore appertaine to the regenerate ouer whom Christ raignes by the scepter of his word For howsoeuer many bee called outwardly by the voice of the Gospell Many called by the externall voice of the Gospell but few are brought thereby to yeeld sound obedience thereunto The way of the righteous like the light that shineth more and more vnto the perfect day Prou. 4.18 yet few are brought by it to yeeld sound obedience vnto God or to beare that sweete yoke Those few doth the Lord make benefactors and truely liberall in such wise as they seeke not so much their owne things as how to benefit the poore and that not once or twice and so away but continue the same from day to day so as their heate doth rather increase then decrease This place is commonly translated otherwise to wit that those who are liberall go on forward and abound in well doing because God inricheth them recompenceth them with greater benefits This sense at the first hath some shew of reason but the Prophet rather meant that the liberall shall neuer cease giuing Why so Because they shal grow more and more they shall haue the same will and affections and shall continue constant in their good course as it is said Psal 112.9 2. Cor. 9.9 He hath distributed abroad and giuen to the poore his righteousnesse indureth for euer Now this is added because it is an easie matter to counterfet the liberall person for a time many also thinke they haue quit themselues well when they haue giuen a little but they grow faint hearted by by and change their mindes whereas on the contrary true liberalitie is not an houres bird as wee say but growes on to perfection Those that are indued therewith perseuere therein constantly their liberalitie is not by fits starts neither are they like a seething pot that is now ready to boile ouer and by by stands as still as a stone This is it which our Prophet meant to expresse by the verbe shall goe forward or continue Many things fall out often times which cooles the heat and hinders the course of our charitie First we meete with the strange ingratitudes of men so as it seemes all our cost is ill bestowed Againe many are too greedie like horsleeches that still sucke in other mens blood Yet let vs often and alwaies beare in minde what Saint Paul saith Gal. 6.9 to wit that we shall reape in due season if we faint not For the Lord exhorts vs not to such a kinde of liberalitie as should last for a day or a weeke but for our whole life Vers 9. Rise vp yee women that are at ease heare my voice ye carelesse daughters hearken to my words IT seemes there should bee no coherence betweene these words and the former For before hee spake of the restitution of the Church but now hee threatens that Gods iudgements are readie to seise vpon those who gaue themselues to a pompous delicious and an idle course of life It should seeme therefore that Isaiah takes vp a new matter in this place The vsuall tenor which the Prophets hold in their sermons Yet will there be no great inconuenience if this prophecie be ioyned to the former for the Prophets vsually keepe this course first they lay forth promises of grace to the faithfull then they direct their speech to the hypocrits testifying that the mercy which God promiseth
children of Esau Gen. 36.8 and of the stock of Abraham as was said before As at this day what greater enemies haue wee then the Papists Papists the greatest enemies the Church of God hath which are baptized with the same baptisme that we are and make profession of the name of Christ and yet they furiouslie persecute vs and would haue vs vtterlie rooted out because we condemne their superstitions and Idolatries Euen such were the Idumeans and therefore the Prophet culled them out from amongst all the rest of the enemies of the Church In calling them the people of his discomfiture he confirmes the former sentence for it is as much as if the Lord had said It will be but in vaine for you to thinke you can escape my hands seeing you are alreadie ordeined to destruction For by this phrase of speech he pronounceth definitiue sentence vpon them as being alreadie condemned in his heauenlie decree and that no lesse then if at that present they had been put apart and cut away from off the land of the liuing And lest it might seeme that God did them any wrong he addes in iudgement for there is nothing vnto which men are more prone then to accuse God of crueltie so as the greatest part can not be brought to acknowledge him their competent Iudge especiallie if he chastise them somewhat seuerely Isaiah therefore shewes that this slaughter must needs be mixt with equitie seeing God neuer xceeds in ouermuch seueritie Vers 6. The sword of the Lord is filled with blood it is made fat with the fat and with the blood of the lambs and the goates with the fat of the kidneys of the rammes for the Lord hath a sacrifice in Bozrah and a great slaughter in the land of Edom. HE goes on still with the same argument but by another description which amplifies the matter greatlie wherein his drift is to rouze vp the wicked who were wont to gibe and geere at all admonitions as we haue said before Is it not needfull then that Gods iudgements should be disciphered out in liuely tables to wound the hearts of the enemies and to animate the minds of the faithfull with an holy pride in assurance that their foes can not any way shift it for all their stoutnes and rebellion but that they must be brought to the shambles like beasts as soone as God doth but hold vp his finger as they say He compares their destruction to the sacrifices for as they were wont to sacrifice beasts for the seruice and honor of God so should he be glorified by the slaughter of this people The Prophet then confirmes that here which he hath said before touching the iudgement for when the Lord executes Iustice Vers 5. his glorie shines thereby men reuerence and worship him so as the destruction of the wicked you see is rightlie compared to sacrifices which were a part of his seruice Indeed there was no great pleasure in beholding the sacrifices for the cutting their throats the gushing out of the warme blood and the stinck of the smoke serued rather to driue men away yet the honour and glorie of God shined euen in these things So this destruction of the Idumeans no doubt was an horrible spectacle to looke vpon and made no such goodly shew as to bring one in loue with the sight of it but that the faithfull euen in this respect might learne to sanctifie the name of God they were commanded to lift vp their eies to heauen because God in executing such a vengeance did as it were erect and set vp so many altars for his sacrifices And because they had vniustly afflicted the Church of God and had cruelly intreated his chosen without all compassion or humanitie Isaiahâ— pronounceth that the offering vp of their blood was a sacrifice acceptable and of a sweet smelling sauor vnto God because it is the execution of his iudgements By lambs and goates vnder a figure he means the people which should be sacrificed and in alluding to the sundry kinds of offerings he comprehends all the people as well small as great to shew that when God shall take his enemies in hand to punish them hee will not let so much as any one of them escape He mentions Bozrah which was the chiefe and head Citie of the Country in which the greatest slaughter should bee executed and in the next place addes the land of Edom through which this discomfiture should passe without sparing any corner of it Vers 7. And the vnicornes shall come downe with them and the * Or calues heifers with the bulles and their land shall bee drunken with blood and their dust is made fat with fatnesse THis verse is annexed to the former for it is no new thing he speakes of but hee continues the same figure amplifying what hee had said touching goates and lambes to which hee not onely addes calues but wilde beasts also The summe is that Gods vengeance is bounden so as he will spare neither age nor estate for he will put to the sword as well the cruell and proud Giants with their vaine brags as the feeble weakling as if one prepared a sacrifice in which beasts of all sorts were mingled one with another Neither should any thinke it absurd that lambs are coupled with cruell beasts in this sacrifice for by the word lambs in this place hee meanes not harmlesnesse and innocencie but the poore and weake are called so by comparison because their meane condition held them vnder some appearance of modestie Now albeit it may seeme strange that the Lord should thus smite his enemies without sparing of any at all notwithstanding by the word sacrifice he shewes he doth nothing but that which is iust and equall and for which he ought to be praised And indeed whosoeuer shall examin this fact shall be inforced to lay his hand vpon his mouth and to confesse that God had iust occasion to cut them off all not one excepted The like end are all reprobates to looke for namely to be sacrificed by the hands of those that are as wicked as themselues Some take the word Abbirim for Strong I had rather follow them which translate it Bulles it being so taken Psal 50. Albeit by Bulles here vnder a figure he meanes the strong and mighty Vers 8. For it is a day of the Lords vengeance and the yeere of recompence for the iudgement of Zion THis verse must be ioyned to the former for it containes the end why the Lord corrected the Idumeans so seuerely namely because he meant now to maintaine and reuenge the quarrell of his people For had he not added this reason that which hee spake before might haue seemed not onely darke but improper For it would be but a flitting and vncertaine knowledge of things vnlesse in the consideration of Gods punishing of the wicked we did also therein see that hee manifests the continuall care and loue which he hath to his chosen in
the preseruation of them From particular threatnings wee may descend to the generall Now that which is here said of the Idumeans ought to bee applied to all the enemies of the Church for vnder this one particular our Prophet comprehended them all and for this cause are we to cheere vp and refresh our hearts with this consolation in time of aduersitie and to sustaine the iniuries which are done vs which God shall reuenge himselfe For is he called the auenger thinke you for nought See Psal 94.1 It is not our Prophets meaning then alone to say that God hath power sufficient to punish the wicked when he thinks good but also that he reignes in heauen to reuenge all wrongs in due season But the two words day and yeere is to bee noted for thereby he giues vs to vnderstand that God sleepes not in heauen whilest hee seemes to winke at the enemies crueltie but onely deferres to punish till the appointed time to the end the faithfull might learne in the meane space Luke 21.19 to possesse their soules in patience and suffer him to gouerne all things according to his incomprehensible wisdome Vers 9. And the riuers thereof shall be turned into pitch and the dust ehereof into brimstone and the land thereof shall be burning pitch THis whereof he speakes hath relation to that which went before in which hee addes a more ample declaration of this destruction We told you erewhile why the Prophets doe liuely represent and set forth Gods iudgements in such plaine tables as it were euen to bring men vpon the scaffold thereby constraining men to take knowledge of those things which otherwise they would neither see nor comprehend and if they did yet they would vtterly forget them as soone as they had seene or apprehended them But besides this we must note that the Prophets spake of secret and hidden things which seemed altogether incredible for many thought the Prophets bolted out things at a venture in these matters There needed many confirmations therefore and such are those that he vseth in this and other the like places The summe then is that he speakes of such an horrible change as shall vtterly waste the land of Edom. Moreouer he alludes to the destruction of Sodome and Gomorrah Gen. 19.24 which is a forme of teaching much vsed among the Prophets for in this ruin we haue as Saint Iude Iude 7. telles vs a perpetuall example of Gods wrath against the reprobate neither is it without cause that the Prophets doe so often renue the remembrance thereof for they would haue all men learne thereby to tremble at Gods iudgements Hitherunto appertaines that which is said in the verse following Vers 10. It shall not bee quenched night nor day the smoke thereof shall goe vp euermore it shall be desolate from generation to generation none shall passe through it for euer QVestionlesse the Prophet vseth an excessiue manner of speech but the Lord is constrained thus to deale with vs to awaken our dulnes for an vsuall forme of speech would not moue or affect vs. In saying then that the wrath of the Lord against the Idumeans resembles a fire that neuer goes out he takes from them all hope of pardon for as they ceased not to prouoke him so should they find him a seuere Iudge vnto them And Malachi notes it as a signe of the reprobation of this people that the Lord was angry with them for euer Malachi 1.4 The opposition must be supplied because Gods children alwaies receiue some consolation lest they should be discouraged But we need not stand long vpon this matter it sufficeth that we haue the drift and scope of the Prophets words Vers 11. But the pellican and the hedgehog shall possesse it and the great owle and the rauen shall dwell in it and he shall stretch out vpon it the line of vanity and the stones of emptinesse AS touching these creatures which Isaiah here mentions there are diuers opinions neither are the Hebrew expositors themselues well resolued touching the same yet wee may perceiue the Prophets drift well enough to wit that hee sets out the face of a Country laid waste desolate For doubtlesse he speakes of hideous monsters in nature which come not among men neither are they acquainted with them And this he doth the rather to describe the horror of this destruction The first member of the verse then is cleere enough of it selfe but there is some difficultie in the second Some expound these words lines of vanitie by an * A figure thaâ— hath a contrarie meaning antiphrase and vnderstand it of the Iewes but I rather thinke it should bee referred to the Idumeans as the former words are And to the end we may the better know that this is the Prophets true meaning the same words are found in the first Chapter of Malachi verse 4 5. who came long after our Prophet in which place hee confirmes that which Isaiah here denounceth Though Edom say we are impouerished but we wil returne build the desolate places yet saith the Lord of hostes they shall build but I will destroy it and they shall call them the border of wickednesse and the people with whom the Lord is angry for euer And your eies shall see it and yee shall say The Lord wil be magnified vpon the borders of Israel Malachi then plainely expounds that which Isaiah spake somewhat darkly in his time Isaiah saith the Idumeans shall build in vaine the other that they shall spread the lines of vanitie for it is all one in effect as if he had said that the master-workmen as Masons and Carpenters shall but lose their labour in going about to build the Cities againe for men of such craft vse small lines and plummets to measure their works by Those then that should take in hand the restauration of Edom should bestow cost in vaine for they shall be so confounded that they shall not know at what end to begin nor where to make an end And albeit God vseth to mitigate the miseries which he sends vpon others by some consolation in the end yet they must looke for none at all Hence we may collect a very profitable doctrine which is this doe wee at any time see that cities heretofore ruinated are now built againe and brought into some good fashion Therein wee may behold a singular note of Gods fauour Except the Lord build the house they labour but in vaine that build it Psal 127.1 for the labour of Masons and handicrafts men would haue been to no purpose vnlesse the Lord had put his hand both to the beginning middest and end thereof for what can prosper vnlesse he guide things from the laying of the first stone to the last and likewise vnlesse hee keepe them vnder his protection Men may well disburse great summes of monie then yet in vaine yea they shall vexe themselues without bringing to passe vnlesse hee be pleased to gouerne the businesse
other benefits wherewith the faithfull are inriched soone after the establishing of Christ his Kingdome as if hee should say You shall not neede to feare any want after you be reconciled vnto God through Christ for plentifull and perfect felicitie streames from him vpon vs. But these things the Prophet sets before vs vnder borrowed speeches Wee are poore and beggerly â—ill God inrich vs with Christs benefits First he saith the vvaters are digged For whereas all things were barren before now there should be great abundance How poore and beggerly are we then vnlesse God for the loue which hee beares to Iesus Christ powres out his blessing vpon vs which Iesus onely brings with him from his heauenly Father and then imparts it to the members of his body I denie not but the wicked thriue wonderfully in outward abundance but all is accursed of God because they are out of Christ from whom onely flowes that true and sauing influence of all riches Truly it were much better to wish death Death is rather to be wished then that abundance with which we must needes swallow Gods curse rather then the abundance of wine and oyle with which wee must needes swallow the curse of God When Christ then shall beginne to manifest himselfe then shall riuers and waters flow forth to the healthfull vse of the faithfull Vers 7. And the dry ground shall be as a poole and the thirstie as springs of water in the habitations of dragons where they lay shall bee a place for reedes and rushes HE confirmes the former sentence to wit that Christ shall come to satisfie his chosen with abundance of all good things Why so Because waters shall issue and flow out of the dry ground But we must remember what I said erewhile to wit that the Prophet here desciphers out vnto vs an image as it were of euerlasting happinesse for howsoeuer this outward change appeared not visible to the eye at Christs comming yet Isaiah not without good cause affirmes that vnder his gouernment all things shall be fruitfull for hee hath said before that without him all things are accursed vnto vs. This whole world will bee but as a parched heath and wildernesse The world but a wildernesse without Châ—ist Psal 67.9 7. Psal 84.11 where lions dragons and wild beasts range after their pray vntill the kingdome of our Lord Iesus Christ bee erected and set vp amongst vs let it bee once established the faithfull shall feele no want at all The Lord did set his seale to the truth of this doctrin wheÌ„ he deliuered his people out of Babylons captiuitie Yet we are to seek the accomplishment of this prophecie in Iesus Christ who sets all things that are out of frame in their perfect estate againe For that deliuerance was but a darke shadow of this and yet wee are not to seeke the full accomplishment of this promise in this world neither because as our blessednesse consists onely in hope so must wee frame our mindes to wait for the same till the last day As our full blessednesse consists in hope so must we patiently wait for the same till the last day when wee shall be put into the full possession of our happinesse which now for the present is hidden as it were from vs. It sufficeth vs that God giues vs some sweete taste thereof in these our conflicting daies that with the greater affection wee might learne daily to aspire to that full felicitie which is reserued for vs in the heauens Vers 8. And there shall bee a path way and the way shall bee called holy and the polluted shall not passe by it for he * Or shal go shall be with them and walke in the way and the fooles shall not erre THe Prophet promiseth the Iewes heere that they shall bee set at libertie to returne home againe into their country to the end that being afterward carried captiue into Babylon they might not imagin it to be a perpetuall banishment And yet me thinkes this sentence should extend it selfe further For as heretofore hee promised them abundance and store of blessings Vers 7. where there was nothing but barrennesse so he saith now that the place where none dwelt shall be inhabited and frequented by multitudes To bee short that Iudea shall be in such league and amitie with other nations that one of them shall mutually passe to the other without any danger at all for where places are not inhabited what traffique can men haue there You shall see no man passe to and fro there He saith then it shall come to passe that the Iewes shall haue egresse and regresse as we vse to speake to traffique with others after they are come home and shall bee setled in their Country But it is not without cause our Prophet addes that the way shall be holy For where there is much concourse of people vices and corruptions haue their swinge on euery side How could it bee auoided then but these great troupes must needs pollute the land yea and infect one another with a mutuall contagion The Prophets meaning is then that not only the land but the minds of men should be purged and renued by the benefit of Christ that both the one and the other which in times past were wont to be prophaned by their vncleanes should now be sanctified And yet we must keepe that in minde which I haue touched before to wit that the Iewes whose way shall be made holy should returne into their countrie again to serue their Redeemer therein As if he should say The land shall be purged from those filthie sinkes which in times past were in it that it may be inhabited by the true seruants of God He ads also a more ample exposition when he saith that no polluted shall passe by this land now hallowed by the Lord for his children As if he had said God will so separate the faithfull from the prophane that they shall no more be mingled one with another and this doubtlesse was to be esteemed as one of the principall blessings that the Church receiued But this is not accomplished in this life for hypocrits and contemners of God intrude theÌ„selues pell mell into the Church and many times hold great places in it and yet we may see some signe of Gods fauor this way when he takes off the scumme from his Church by diuers meanes The Church shâ—ll not be fullie purged till the last day only we must wait for the full purgation of it vntill the last day yea euen the seruants of God theÌ„selues who are regenerated by the worke of his holy spirit are yet compassed about with many corruptions for albeit the Lord hath begun to sanctifie them yet it shall not be perfected in this life their old man is not whollie mortified but only tamed and repressed to giue way for obedience to the new Now because the Lord liues and reignes in them and subdues their lusts they are called
holy in respect of the principall part of regeneration in them The elect are called Saints in regard the principall part is regenerated The expositors turne the end of the verse diuerslie where he saith he shall goe with them for some translate They shall walke that way and shall not erre after they haue been accustomed to walke in it no not they which knew it before others This way shall be for the children of Israell those which walke in it shall not erre though they be foolish But me thinks the pronowne demonstratiue he may better be referred vnto God As if the Prophet had said God shall goe before you to prepare the way and the scope of the text also requires it to be so vnderstood for it was not enough for them to haue an open way vnlesse God went first before to direct his chosen Our Prophet then magnifies this inestimable grace by bringing in the Lord walking with-his people for if he shew vs not the way we shall alwaies erre being of our selus whollie addicted to vanitie Nay though the way be plaine and be before our eies yet can not wee discerne it from that which is crooked and although we haue made some good entrance yet will our follie carrie vs hither and thither out of it by and by But our Prophet telles vs that we shall not neede to feare missing of the way when we follow God whilest he goes before vs seeing it pleaseth him to take this office vpon him It is very likely also that he alludes to the historie of the first deliuerance because God then led his people in the day vnder the cloude and in the night vnder a piller of fire Exod. 12.21 Therewithall he also shewes how needfull it is that God should gouerne vs he also taxeth vs all of follie be wee neuer so wise in our owne conceit when he addes that the fooles shall erre no more for God lets them wander by crooked paths which thinke themselues wise enough to be their owne guides if we therefore desire to keepe him in the way with vs let vs acknowledge that we stand in neede of his direction In the meane while he offers vs a good recompence when he promiseth that all such as forsaking their owne counsels shal be content to follow him shall not erre in any thing though they be none of the wisest And yet his meaning is not that the faithfull shall remaine fooles still after the Lord hath taken them by the hand but he shewes what they were before God vouchsafed to leade them the right way Vers 9. There shall be no lyon nor noysome beasts shall ascend by it neither shall they be found there that the redeemed may walke HE addes yet another fauour of God and that is that the people shall be deliuered frō all dangers though they walked through the deserts Before Chap. 30.6 among other curses of God he put this that wild beasts should meet the Iewes in all places which way soeuer they trauailed but now being receiued into fauor they should be assailed neither by lyons nor any other cruell beasts because God would chase them away that his redeemed might passe without hurt or danger For albeit they had libertie to returne yet they might well meete with many impediments in the way and therefore he saith The Lord shall remoue all anoyances that might any way stop their passage He that begins a good worke will accomplish it vnto the day of Christ Philip. 1.6 Hence we gather a very necessarie doctrine to wit that the Lord not only begins the worke of our saluation but cōtinues it vnto the very end lest otherwise his grace might be frutelesse and vaine in vs. First then he opens the way to giue vs entrance Secondly he makes it plaine and easie and takes away all impediments Thirdly he goes with and before vs in the way Lastly he so continues forth this grace in vs that at the last he brings vs vnto his perfection We ought to make vse of this doctrine for the whole course of our life We must make vse of these foure points euery day For albeit our hearts be set whilest we liue in this world to aspire to our inheritance which is in heauen yet Satan laies many stumbling blocks before vs and we are inuironed on euery side with infinit dangers but the Lord who hath set vs in this way and goes before vs leading vs by the hand will neuer leaue vs in the midway but wil fullie perfect that vnto the end which he hath begun in vs by his Spirit We may also obserue that the mouthes of rauening and wilde beasts are musled so by the grace of God they cannot hurt vs nor exercise their crueltie vpon vs according as it is said in Hose 2.18 I will make a couenant for you with the beasts of the field and with the birds of the aire Vers 10. Therefore the redeemed of the Lord shall returne and come to Zion with praise and euerlasting ioy shall be vpon their heads they shall obtaine ioy and gladnesse and sorrow and mourning shall flee away THe Prophet confirmes the former doctrine to wit that nothing shall hinder the Lord from working the full redemption of his people because he hath decreed it He calles them the redeemed of the Lord first that he might prouoke them to the consideration of his power secondly that they should not measure the promise of their returne by looking vnto humane helpes Moreouer hee shewes that they shall come to Zion Thereby giuing them assurance that God will not bring them out of Babylon to leaue them in the way Hence we learne that we cannot enter into Zion which is the Church vntill God haue redeemed vs We cannot enter into the Church till God haue redeemed vs. for in this example of the ancient people we haue a patterne set before vs in which wee may see that no man is deliuered from vnder the tyrannie of the diuell whose vassals we are all of vs by nature vntill God haue preuented vs by his grace For who is sufficient to be his owne redeemer Now because the worke of this redemption belongs in particular vnto the kingdom of Christ it thereupon followes that hee is onely the finisher of it as himselfe saith Iohn 8.36 Againe it is not enough to be once redeemed for marke what the end of it is here to wit that he might remaine in the Church of God and grow daily from faith to faith Hath Christ redeemed vs then let vs aime at this marke with all our might Obiect If any shall reply that we need not goe far to be receiued into the Church for wee are brought into it by Baptisme I answere the Prophet vnder this figure Ans speakes of the whole course of our life because the redeemed of the Lord are then said to bee truly come into Zion when hauing ended this their pilgrimage they enter into the possession of
times so as it seemes all our hope is but in vaine Wee haue need to put on the whole armor of God Ephes 6.11 if we only keepe our eies fastned to the estate of present things Satan sets now vpon vs and thus begins to whisper in our eares And why doest thou hope thus in vaine What is the frute of thy faith What expects thou out of this world In a word we must be armed to wrestle thus against Satan euery day When Christ calles vs to heauen Satan indeuors to hold vs groueling to the earth We must therefore stick close to the promises which are set before vs that hoping aboue hope we may stand fast in the Lord and neuer suffer our selues to be seduced nor withdrawne from trusting in him by any allurements whatsoeuer Vers 16. Hearken not to Hezekiah for thus saith the king of Ashur * Or make a blessing Make appointment with me and come out to me that euery man may eate of his owne vine euery one of his owne fig-tree and drinke euery man the water of his owne well WHilest he deuiseth how to estrange the peoples hearts from Hezekias he therewithall entiseth thē vnto present pleasures that they may quite forget God and wait no longer vpon him As if he should say Trust not in God Trust rather in my King See how Satan playes the Sophister for in darkening Gods goodnes by his fogges and mists and masking vs with vailes of false hopes he sets vp the creatures in stead of the Creator to wrap vs vp in his nets Well Rabshekeh presents profit pleasure and ease before them by this vaine brag to wit God offers you benefits but they are far off I haue mine here in mine hand Now albeit he vseth Hezekias his name here yet vpon the matter the comparison stands betweene God and the Assyrians For Hezekiah being indeed the true seruant of God he played not the hypocrite in boasting of his trust and confidence falsly but resting vpon the immutable and vnchangeable promises hee faithfully exhorted the people as his dutie was to rest quietly vpon God Contrariwise Rabshekeh clothes his King with Gods spoiles as it were and as the seruant and vassall of the diuell indeuoured to withdraw the peoples minds from their true allegeance vnto God to all impietie To make blessing with him signifies friendly to pacifie as if he should say Fight not venture not your selues that way but yeeld your selues and submit you freely to my King Now Sennacherib not onely craues audience but would also haue them to do homage and fealtie which that he might the better draw them vnto hee couers this odious terme of seruitude with the word blessing Hee counsels them to redeeme their peace and other commodities which they inioied before at his hands by this wofull reuolt to wit that they should forsake Hezekias to cleaue vnto him Now it was the most seruile and miserable condition that might be to forsake this good King whom God had established who also bare the image of Christ for what was it else but to renounce God himselfe who had erected and set vp in the middest of them this signe of his heauenly fauour Vers 17. Till I come and bring you into a land like your owne land euen a land of wheat and wine a land of bread and vineyards NOw hee addes a condition much more vile then the former for he shewes that peace can no way be procured with Sennacherib but by yeelding themselues vnto banishment And what was that but to forsake Gods true worship to throw themselues into superstitions and willingly to cast themselues out of that inheritance which God had giuen them But in regard that Rabshekeh speaks to men desolate and such as were astonished with the present danger hee boldly challengeth of them whatsoeuer himselfe listeth to the end they may at the least procure the safetie of their liues And here wee see as in a glasse that his words are nothing else but a liuely representation of those temptations assaults wherewith Satan daily laies siege against our faith For all his practises tend onely to plucke vs away from our confidence in God by the allurements and pleasures of this world What is it not good to sleepe quietly in a whole skinne and to redeeme thy peace any way Thou wouldest be happy doth not happines consist in the plentiful inioying of all things But then especially he assailes vs thus when he sees vs in miserie then is he bold dares more vehemently sollicite vs to shake off Gods yoke but so that still he doth it with fetches and close conueiances as hee may best couer our reuolt with the shew of some good Now when he hath gotten vs in his nets so far forth that wee esteem better of things present then of those to come Satans conditiōs which he vsually addes to his temptations he addes this condition with it alwaies to wit that we will now be his seruants and runne at his becke and this we can by no meanes escape when hee hath once tickled vs with his deceitfull hopes and with the taste of earthlie things But because this word exile sounded somewhat harshly and vnpleasantly in the eares of this people it being no easie matter for them to leaue the sweetnesse of Iudea Rabshekeh willing to let them know that they should loose nothing by abandoning their Country telles them that the Country into which they shold be caried was no lesse fruitfull and plentifull then theirs And thus hee went about to dazle their eies that they might not thinke thēselues to be loosers any way by the bargaine Yet doth he finely omit that which was the principall to wit the seruice and worshippe of God the Temple the Kingdome and sacred order gouernment with other matters appertaining to the heauenly inheritance For alas without these what felicitie is there Wherefore let euery one of vs in the feare of God learne to fix the right knowledge of spirituall benefits fast in our hearts for it is not for nought that Dauid saith he would rather be a doore keeper in the house of his God Psal 84.10 then with all the delights and pleasures of this world to dwell in the tents of the vngodly For he that once suffers his heart to be glewed to the loue of earthly things is in danger thereby to depriue himselfe of true happinesse For this is that horrible iudgement whereby God often auengeth himselfe vpon mens incredulitie Let all the faithfull therefore feare before God and beware that they faint not vnder anie calamities or afflictions whatsoeuer Vers 18. Lest Hezekiah deceiue you saying The Lord will deliuer vs. Hath any of the gods of the nations deliuered his land out of the hand of the King of Ashur HEere is now another argument differing from the former by which he labours to seduc◠the peoples hearts from their allegeance to King Hezekias and from their trust and
if wee keepe silence when the wicked lift vp themselues against God For our silence is not to be approued of vnlesse in some sort we shew that it greatly disliketh vs and that we giue them to vnderstand as much as in vs lieth that there is nothing more insupportable to vs then to heare the holy name of God rent in peeces Wee must giue testimonies of our zeale then lest the enemies should thinke that we lightly esteemed the honour of God in that wee are not moued when they blaspheme Vers 22. Then came Eliakim the sonne of Helkiah the steward of the house and Shebna the Chancellor and Ioah the sonne of Asaph with rent clothes and told him the wordes of Rabshekeh NOw wee see that Eliakim and the other Ambassadors were not silent as if they had approued of the impieties of Rabshekeh or that they temporised in respect of the danger for they rent their garments and thereby shewed how much they were offended with these blasphemies I except the hypocrit Shebna who was forced with shame to doe as others did though but for fashions sake onelie The Iewes and other easterne people were wont to rent their clothes when they meant to shew their great detestation of something for as their constitutions were much more fierce then ours who dwell in these cold Countries so were they more violent in their outward gestures maner of their attire goings and such other signes We must also note in this place that those who passed by the iniuries which were done to their owne persons yet rent their clothes when they heard the name of God blasphemed for those that are vnreconcileable in a particular iniurie where patience is required and are not mooued when they heare the holie name of GOD rent with reuilings such shew I say that they haue no zeale at all in them THE XXXVII CHAPTER Vers 1. And when Hezekiah heard it he rent his clothes and put on sackcloth and came into the house of the Lord. THe Prophet shews that nothing remained to this good King but one onely hope of saluation namely to powre out his complaints into Gods bosome who is a iust Iudge according as it is said Psal 123.2 The eies of the faithfull wait vpon him euen as the eies of bond seruants wait vpon their masters and mistrisses when they are oppressed When Ierusalem then seemes lost Hezekias destituted of all humane helpes flees vnto God for his protection And thus he confesseth that this is the onely remedie when things are become desperate Now herein Gods grace shined in such wise that it was a manifest miracle shewed to all when the King with all his subiects were deliuered out of the mouth of the lion This circumstance therefore is to bee noted to the end wee may take knowledge of the excellencie of so great a benefit Heere we are also taught what course to take in extreme dangers God calles vs to him by extreme perils therefore we must not be slothfull in crauing his aid assistance wee must not bee slothfull nor idle in crauing helpe of God who by this meanes calles vs vnto him Wee must not then stand amazed nor dismaied but rather be pricked forward by our necessities which presse vs to seeke his assistance for that vse Hezekias makes of his afflictions He goes forthwith into the Temple no otherwise then into a place of refuge to hide himselfe and his people vnder the shadow of Gods wings Thereunto hee also ioines the outward signes of repentance he rents his garments he puts on sackcloth and couers himselfe with ashes doth other things which were then solemne signes of godly sorrow by which being vnder sore afflictions they condemned themselues before God as poore malefactors and humbly sought pardon of him Now the modestie of this holy King is wonderfull Hezekias his modestie seeing he is not ashamed to prostrate himselfe in the presence of his God though he had brought so worthie things to passe and was adorned with so many rare and excellent vertues On the other side we may behold in him a wonderfull courage of mind and stedfastnes of faith Hezekias his stedfast faith in that the weight of so great a triall hindred him not freely to seeke vnto that hand for help which sharplie assailed him There is not one amongst an hundred to be found but will murmure if God doe touch him but a little more then ordinarie yea they will be readie if they haue done any good to twite God in the teeth with it and thinke themselues but hardlie recompenced for the same at his hands Others will complaine and say It is but in vaine and time lost to serue God when they see things fall not out as they would haue them But wee see none of these things in Hezekias for he is not ashamed to confesse his fault notwithstanding he was indued with the true feare of God Therefore if we desire to seeke reconciliation with God and to feele his fauor in the day of aduersitie let vs giue some testimonies of our repentance and francklie acknowledge and confesse our sinnes for afflictions comes not out of the dust Iob. 5.6 but God solicits vs thereby to amendment of life I grant that sackcloth and ashes serue to little purpose vnlesse the affection of the heart go formost for hypocrites as we know are but too forward and ouer-liberall in their ceremonies The Holy Ghost as wee haue seene before requires these exercises and giues them their iust commendation yet so as they be alwaies vsed to a right end And no doubt it was also a signe of singular modestie and meeknes to see this good King and all the people by these helps to stirre vp one another to the feare of God also in that he clothed himselfe with this deformed and base apparell the more freely to confesse his fault which is an humilitie that Kings and Princes are ashamed to imitate Vers 2. And hee sent Eliakim the steward of the house and Shebna the Chancellor with the elders of the Priests clothed in sackcloth vnto Isaiah the Prophet the sonne of Amos. 3. And said vnto him This is a day of tribulation and of rebuke and blasphemie for the children are come to the birth and there is no strength to bring forth BY this Ambassage he not only meant to call Isaiah to lament this calamitie with him but also to haue some consolation from the mouth of the Lord Prayers vnstable vnlesse they be supported by the word for if prayers be not grounded vpon the word of God they will be but so many words cast into the ayre Wee know that the vnbeleeuers will make both loude and long prayers and yet flee away from God either by despising or in vtter reiecting his promises Here is a signe of Hezekias his true deuotion then that being kindled with the zeale of prayer he addes thereunto a cōfirmation of his hope lest he should faint vnder the
temptation also in that he keeps himselfe close to the meanes ordained of God and desires to heare his voice by the mouth of his Prophet Isaiah For albeit he rested vpon none but God only yet he reiects not the testimonie of a mortall man like himselfe and this is the cause why the title of the Prophet is here expreslie mentioned because he sent to Isaiah to be confirmed by some new prophesie And thus he names him not as a priuat man but as the seruant of the Lord whose office it was to comfort the King by some word of consolation There are two notable remedies then by which we are succoured in affliction Two soueraigne remedies by which we may receiue comfort in affliction First we must call vpon God for his deliuerance Secondly we must send for the Prophets of God if they be to be found that they may giue vs some word of consolation for it is their charge to comfort and refresh the afflicted by setting the pretious promises of life before them But if Prophets be wanting yet we shall haue sufficient and full consolation in the word it selfe For we must aske counsell of these Prophets which God hath sent not only during the terme of their liues but for euer afterwards and of those that succeed them for although themselues be dead 2. Pet. 1.19 yet we haue their bookes still with vs their doctrine liues and shall remaine for euer but the summe is we must alwaies aske counsell of God Some may demand Quest whether Hezekias was not sufficiently instructed and furnished with the promises was it not a signe of infidelitie in him then to seeke for new promises of the Prophet I answere Ans It is not to be imputed to him for infidelitie or distrust that he seekes a new promise because being best acquainted with his owne infirmitie he was not ashamed to seeke new confirmations of his faith The flesh alwaies solicits vs to distrust The flesh euermore solicits vs to distrust therefore we ought neuer to despise new succors therefore we ought not at any time to despise new supplies nay rather it stands vs in hand to vse all the best meanes we can to beate back the multitudes of temptations which dayly presse vs. For Satan inuirons vs so close on euery side that if we be not well furnished indeed it is not possible for vs to wind out of his snares and intanglings Although we be well instructed in Gods word then and haue learned that he will surely help vs in the day of trouble yet when some extraordinarie surge or waue ariseth it is all the need then to get vs to the mouth of the Lord againe and againe Although our faith be well confirmed in theâ— promises yet vpon new assaults we ought once yea twice to get new confirmatioÌ„s from the mouth of the Lord. and still to seeke out new confirmations to comfort quicken and strengthen our faith We haue no particular prophesies now but we ought to applie the generals to our particular vses because they were written for our learning Rom. 15. In that Hezekias sent Ambassadors to Isaiah and went not himselfe it was because he praid in the Temple for it appeares the mourning was generall in regard that both the elders and counsellers were clothed in sackcloth it is also very probable that the King had proclaimed a publike fast Let vs also note that Isaiah liued not in the Kings house to giue himselfe to iollitie there but in his absence God meant to proue the faith of this good King Vers 4. If so bee the Lord thy God hath heard the words of Rabshekeh whoÌ„ the King of Ashur his master hath sent to raile on the liuing God and to reproch him with words which the Lord thy God hath heard then lift thou vp thy praier for the remnant that are left Obiect IT seemes that Hezekias doubts whether the Lord would heare or no for the particle Vlai is translated if peraduenture and it is taken in this sense almost throrowout the whole Scripture Ans But we must note that the faithfull are accustomed to speake thus though they bee most assured that God will succor them They are indeed somewhat perplexed but it is onely in regard of the difficultie of the temptation wherewith they are pressed Hezekias might well doubt if we looke vpon the estate as it then presently stood but hauing turned his eies towards the word of God hee became more certaine of Gods will and then ceased to tremble any more Now because it cannot be auoided but the flesh will alwaies fight against the spirit in the faithfull and so ouercharge them that they are faine still to drag the wing or to traile the leg after them they sometimes fit their words according to the difficultie which presents it selfe before them And in other places we may obserue that Gods seruants haue spoken on this manner though the matter were out of doubt For when Saint Peter exhorted Simon the Magician to repentance Acts 8.22 he addes If paraduenture the thought of thine heart may be forgiuen thee but hee therein counsels him not to tremble or to pray in vnbeliefe because such a praier had been in vaine but he sets before him the greatnesse of his sinne that hee might quicken him vp with the greater feruencie to awaken at the last that hee might proue a true conuert indeed This word if then is not put here in a doubtfull sense but signâ—fies that which wee vsually speake it may be when we dare hope or promise something to our selues Neither doth Hezechias speake thus as if God vnderstand not what the wicked say or as if he were vtterly ignorant of it but because this principle was fixed in his heart to wit that the Lord is neer vnto all such as call vpon him in truth he now therefore armes himselfe with praiers and is fully resolued to withstand all distrust And for as much as he could not attaine the goale without great strife he saith peraduenture or it may be Note also that he addes heere two sorts of hearing which in part resolues this question True it is that at the first there seemes to be some repugnancie in these words It may be hee will heare the words which he hath heard but it is a very apt kind of speech for Hezekias is certainly perswaded that nothing is hidden from God He onely disputes in himselfe whether God would examin this miscreants blasphemies For in regard that he often defers his punishments for a time and seemes to winke at mens impieties it seemed that hee now also tooke no knowledge of these blasphemies Lastly he takes it for granted that all things are manifest naked before Gods eies onely he askes in some perplexitie whether the Lord indeed will shew himselfe displeased with Rabshekehs railing by some outward signe or no that is not to let him escape any longer vnpunished To be short he desires to
the 39. Psalme saith I held my peace Lord because thou diddest it If the feare of Gods power restraines vs not wee will neuer cease murmuring and therefore Iob Iob 39.37 considering that he had to doe with God saith I wil lay my hand vpon my mouth I will make humble supplication to my Iudge Iob 9.15 Hezekias then puts himselfe to silence for hee saw it was but vaine for him to stand disputing the case with God And thus hee confesseth that hee was but as a dead man because the Lord made him feele how forcible his threatnings were By reason whereof this good King concludes that hee profites himselfe nothing at all with replies because discourses to and fro haue no place in this behalfe I grant that these words proceeded indeed from despaire for in feeling God his enemie he shuts vp the gate against the passage of his praiers But it is no new nor straÌ„ge thing for such words which turne vs from praier now and then to escape vs in extreme griefes prouided that on the contrarie wee cleaue close to the proppe of praier yea although the sense of the flesh doe ouersway vs so far for a time as to perswade vs that all is but in vaine Wee may coniecture that this good King was so intangled with perplexed thoughts that he fainted in his languishing disease but especially in that he saw it was the best way for him to be silent as I haue said for hee did but lose his labour to plead with God as it shall appeare more fully in the course of the text Whence we gather that he now sets before him the fearfull power of God to the end hee may dispose himselfe to true humilitie Moreouer because the verbe Dadah signifies to moue ones selfe to goe softly some expositors translate I shall be remoued or tossed others I shall walke softly But I verily thinke hee speakes of a weake and trembling gate for he was so weakened that he thought he should neuer recouer his former strength againe This trembling must be referred to feare for he addes by and by after in the bitternesse as if he should say The anguish which oppresseth mee is so fast rooted in mine heart that it can neuer be plucked vp and thence came this vveaknesse whereof hee speakes Now because the vulgar translation hath I will acknowledge Auâ—cular confession the Papists haue wrested this place to proue their auricular confession but so vnaptly that old dotards may laugh them to scorne For it plainely appeares that he speakes not heere of confession but of an astonishment and trembling wherewith Hezekias shall bee smitten euen all the daies of his life as he himselfe here saith Vers 16. O Lord * Or all those that shall liue after me shâ—l know the life of my Spirit because thou hast made me to sleepe c. to them that ouerliue them and to all that are in them the life of my spirit shall bee knowne that thou causedst me to sleep and hast giuen life to me THe Prophets words are so short that it hath caused many interpretations amongst which this that followes is the most approued O Lord others shal liue after these yeeres that is to say their life shall bee prolonged As if he should say Seeing thou hast prolonged my daies thou wilt also cause others to inioy the like fauour from thee But this sense agrees not with the text and I iudge it too far fetched I should rather deem Hezekias his meaning to bee this O Lord all those vvhich shall liue after these yeeres vvhich thou hast added vnto my life shall know the life of my spirit And therefore the relatiue which must bee supplied for it is a thing vsuall among the Hebrewes not to expresse it and so this will bee no constrained exposition For it is not to be doubted neither can it be denied but hee speakes of the yeeres which the Lord had giuen him as an ouerplus His meaning is then that the fauour which God hath shewed him shall not bee knowne to those of his time onely but of the posteritie also Thus he sets forth the greatnesse of the benefit which shall be renowned for the time to come and shall remaine ingrauen in the memories of all euen after Hezekias shall be dead so as it shall be called a kind of resurrection The word to sleepe signifies to die according to the Hebrew phrase Gen. 47.30 Thus hee compares his sicknesse to death 1. Cor. 7.39 11.30 2. Pet. 3.14 to which he was so nie that he made none account of life Vers 17. Behold for felicitie I had bitter griefe * Or thou hast loued my soule in the pit of perdition but it was thy pleasure to deliuer my soule from the pit of corruption for thou hast cast all my sinnes behind thy backe AGaine he amplifies the greatnesse of his griefe by another circumstance for sudden calamities which we thinke not of doe trouble vs much more then those which wee see approching His sicknesse was the more cumbersome and insupportable because it surprised him vnawares whilest he was quiet and in prosperity thinking nothing lesse then to be so soone bereaued of his life We also know that the faithfull now and then doe please themselues too much in their prosperitie promising vnto themselues a constant and setled felicitie which Dauid confesseth himselfe was guiltie of I said in my prosperitie I shall neuer be moued but when thou hiddest thy face I was troubled Psal 30. Nothing therefore could astonish Hezekias more then to heare he must die when hee made account to liue in peace his enemie being driuen away and cut off for I thinke hee fell sicke after Sennacherib was repulsed and his host slaine as we haue said before See then a sore disease which now comes to vex him vehemently in the middes of this ioy and tranquillitie which presented it selfe before his eies We must not looke to inioy a setled estate any long time This shewes that we must make no account to reioyce in any setled estate long nor to lull our selues asleepe in iollitie seeing there is nothing stable nor stedfast in this life but we may be bereaued of all our ioyes in a moment Therfore whilest we are in peace let vs euen meditate of warre aduersitie and persecutions Aboue all things let vs carefullie seeke that peace which is grounded vpon Gods fatherlie loue and compassion wherein our consciences may rest securely The peace which is grounded vpon the assurance of Gods fauor is to be sought for aboue all things The second part of the verse may be expounded two waies because the verb Chaschak signifies To loue and sometimes To will This sense agrees not amisse It was thy pleasure to deliuer my soule but if nothing be supplied the sense will still be perfect O Lord thou hast loued my soule when it was in the Sepulcher It is knowne to all that the Soule is
that seemes to be cast off in regard he is vnworthy to be any longer accounted among the number of Gods seruants cannot distinctly consider with a still and quiet mind what shall become of him after death but being ouershadowed with sorrowes takes from the dead the facultie of praising God as if all exercises of pietie ceased after this life because as hee thinkes Gods glorie is buried in the graue with those that should bee the witnesses of it Vers 19. But the liuing the liuing he shall confesse thee as I doe this day the father to the children shall declare thy truth HE comprehends not all men generally within this sentence seeing many liue who notwithstanding as much as in them is labour to extinguish Gods glory by their ingratitude so far are they off from thinking they were borne to set forth or magnifie the same But his meaning onely is that men may be true and lawfull Preachers of the glory of God as long as it pleaseth him to retaine them aliue in the world because he by his liberalitie daily hourly sūmons them to the performance of this dutie Vers 18. This opposition shews that his former speech The graue cannot confesse thee death cannot praise thee c. oght to be referred to this point namely that such as are cut off from the world where they imploy their time in praising God are by death depriued of so excellent a benefit Besides he protesteth that himsefe shall now bee one of the witnesses of Gods glory thereby shewimg a signe of his thankfulnesse for he saith hee will neuer forget such a mercie but will magnifie the Lord and preach to others what fauour hee hath tasted of And not onely to those of his owne time but to the posteritie also that they may euerie one set forth these praises and reuerence the author of so great a blessing Hence wee are to gather a very profitable instruction to wit that men haue children bestowed vpon them Vpon what condition God giues men children on condition to bring them vp in the information of the Lord euerie one indeuoring with al his might to leaue behind him for his successors some good occasions to set forth Gods praises Fathers of families therefore ought carefully to record vnto their children the mercies which God hath shewed them By the word truth wee are to vnderstand the fidelitie which God keepes with his seruants and with all those that are witnesses of his grace whereby hee manifests vnto them the truth of his promises Vers 20. The Lord was ready to saue me therefore we will sing my song all the daies of our life in the house of the Lord. HEe acknowledgeth that his deliuerance proceeded not from the industry of men but from the onely fauour of God Whereas some translate It is the Lord which can deliuer mee they expresse not the thing sufficiently it also seemes they misse the very letter for hee not onely magnifies the power of God but also his worke by which his power was cleerly manifested In a word he opposeth this his deliuerance to that death vnto which he was iudged of God for as before he apprehended him as a seuere Iudge so now he leaps for ioy in acknowledging him to be his redeemer For this cause he prepares himselfe againe to sing a song of thanksgiuing yea he calles others to him to aid him therein He mentions the Temple because there the faithfull met together Had he been but a priuat man and one of the common sort yet he was bound to haue offered a solemne sacrifice for the incouraging of others as well as for the discharge of his owne dutie He therefore being a king was to be much more carefull in bringing others with him to giue God thanks especiallie seeing the safetie of the whole Church consisted vpon his deliuerance He will therefore indeuor he saith to make it knowne to all what fauour God shewed him and that it should be remembred not for a day or two but all the daies of their liues Truly it had been a most vnworthy thing euer to haue suffered so singular a benefit to haue vanished away or to die at any time but in regard of our owne forgetfulnesse and dulnesse wee haue need to haue spurres to pricke vs continuallie forwards to the performance of this dutie Thus also hee shewes to what end God hath appointed holy assemblies Why God ordained publike assemblies euen to the end that all with one heart and mouth may praise one God in Iesus Christ and stirre vp one another to the exercises of pietie Vers 21. Then said Isaiah Take a lumpe of dry figges and lay it vpon the boile and he shall recouer ISaiah shewes now what remedie hee gaue Hezekias Others thinke it was no remedie because figs are contrarie and hurtfull to vlcers and therefore they say that the King was aduertised and by this signe more fullie instructed that this recouerie onlie proceeded from the free grace of God For example the bow in the cloudes whereby God meant to testifie that the world should neuer perish againe by the flood Gen. 9.13 seemed notwithstanding to signifie the cleane contrarie for it appeeres only when great raines gather together and are readie to drowne the whole world They thinke then that the Prophet hath of set purpose applied a remedie nothing fitting for the healing of the disease because it might appeere to all that Hezekias was healed without the help of any salues But seeing the Physitians of our times do vse plaisters of figs to ripen the Plague-sore it may be the Lord added the salue to his promise as he often doth in other cases for this medicine lessens not the promise which without the word had bin vaine and vnprofitable He also had receiued a supernaturall signe which no doubt taught him that it was God and none but he who restored his life vnto him which in his conceit was lost Vers 22. Also Hezekias had said What is the signe that I shall goe vp into the house of the Lord SOme expound this verse as if this had bin giuen Hezekias for a signe and therefore they referre it to the former sentence but it is more likely that the order of the thing is here changed which often falles out among the Hebrues so as that which should be said in the beginning comes in towards the latter end Isaiah mentions not in the beginning of the Chapter that Hezekias required this signe yet it is recorded in the holy historie that he so did 2. King 20.8 He now addes that therefore which was omitted at the first That I shall goe vp In these words his meaning is that the chiefe care of his whole life was to bestow it to the glorie of God for he desires not to liue that he might consume his daies in voluptuousnes but that he might maintaine the honour and pure worship of God Why God prolongs our dayes on earth Let vs
instinct and commandement of the holy Ghost for which cause he adornes himselfe with the title of Prophet wherein he signifies that he came not as a priuat man but as hee that was to execute the office which God had inioined him to the end Hezekias the King might know that he had not to doe with Isaiah the Prophet now The King called not for Isaiah now as with a mortall man In that he saith he came we may gather that the King called him not but let him rest at home in his house whilest hee shewed and discouered all his riches for Prophets are not wont to be called when such matters are in hand Before when calamities besieged him and that Rabshekeh had proudly and disdainfully blasphemed the God of Israel then Isaiah the Prophet was sought out and sent for to intreat him to lift vp his praier for the remnant that was left Chap. 37.4 and to giue him some word of consolation and comfort Thus the Prophets are sought vnto when aduersitie and troubles are neere or vpon vs but all things being quiet and well the Prophets are forgotten Prophets vsually sent for in extremitie but forgotten in prosperitie nay they are reiected because they trouble the feast as they say by their wholsome admonitions and seeme to fill all the company with nothing but melancholie Isaiah came notwithstanding vncalled for wherein we are behold his constancy Isaiah his constancie to be noted whose example may teach vs not to tarrie till wee be sent for by such as stand in neede of our office whilest they please themselues in most hurtfull vices and plunge themselues into perill by their lightnesse ignorance or malice It is our duties to gather the dispersed sheepe together yea we stand bound to doe it carefully though no man should require this dutie of vs. Now howsoeuer Hezekias deserued to bee sharply rebuked in that he suffered himselfe to be so soone corrupted by the King of Babylon neuer asking counsell of God The modesty of Hezekias yet the great modestie that was in him is worthy of memorie Why so He repulseth not the Prophet neither disdaines he his message as if hee had reproued him without cause but giues him a mild answer and in conclusion receiues his hard censure peaceably He had done better if he had inquired at the mouth of the Lord at the very first as it is in Psalm 119.24 Thy statutes are my counsellers but hauing failed herein vnawares it was a singular vertue in him obediently to receiue the reproofe of his fault which he had committed The first question What said these men The Prophet hits him not home at the first but prickes him gently that he might bring him by degrees to confesse his fault For Hezekias flattered himselfe and thought himselfe in as good ease as might be It was needfull therefore he should be awakened out of this his sleepe by little and little I grant this first blow was a very piercing one as if he should haue said I pray thee vvhat hast thou to doe with these fellowes Oughtest thou not much rather to haue fled from so contagious a pestilence He askes also what the summe of their message was to shame Hezekias who was ignorant of the serpent which lay hidden vnder the sweet flowers for he finds no fault with the gratulation of these Ambassadors although poison was also mingled therewithall but he aimes at the snares which the Caldeans had set to trap Hezekias his feete Notwithstanding it seemes by his answer that he was little moued by this light reprehension because he pleased himselfe too much as yet in that which he had done for he vaunts that these men were come to him from a farre Country from Babylon No doubt but Isaiah knew this Countrie well so as Hezekias needed not so eloquently to haue described the farre distance of the place but thus he flattere himselfe because ambition possessed him It was requisite therefore that his sore should bee gaged to the bottome and lansed with sharper instruments Vers 4. Then said hee What haue they seene in thine house And Hezekiah answered All that is in mine house haue they seene there is nothing among my treasures that I haue not shewed them The second question AGaine he said c. Hee continues on his couert admonition to see if Hezekias will at last bee touched and displeased with his sinne But he cannot yet win so much of him albeit it is almost incredible that the King should be growne so senslesse as not to feele such prickings For he knew wel enough that the Prophet came not as curious folkes doe to inquire of newes or to passe the time in meriment with the King but to conferre with him about some matter of importance How euer it were yet his calme answer is to be commended for he falles not out with the Prophet but modestly confesseth how all things went But no signe of repentance appeares neither confesseth he himselfe faulty for hee considered not his sinne in this his drowsinesse Ambition is so cunning a witch Ambition a deceitfull witch that shee not onely bewitcheth men with her sweete poison but takes away all their senses so as though they be admonished yet they repent not at the first onset When we therefore see this good King smitten with such a benummednesse that hee feeles no reprehensions neither can bee brought to the knowledge of himselfe wee ought by his example carefully to beware of so dangerous a plague Vers 5. And Isaiah said to Hezekiah Heare the word of the Lord of hostes 6. Behold the daies come that all that is in thine house and which thy fathers haue laid vp in store vntill this day shall be carried to Babel nothing shall be left saith the Lord. BY this iudgement heere pronounced by God we may see that Hezekias his sinne was not small howsoeuer common reason would iudge it otherwise For in as much as God keepes alwaies a measure in his chastising of men Hezekias had not faulted lightly God keepes a measure in his chastisements Ier. 30.11 from the greatnesse of the correction we may gather that this was no light offence but an horrible crime And hereby we are also admonished that men can neuer discerne aright neither of their words nor workes but that God is the onely competent Iudge thereof God the only competent Iudge both of our words and workes Hezekias shewes his treasures were they gathered together to lie alwaies hidden vnder locke and key Hee receiues the Ambassadors courteouslie Should hee haue driuen them away Hee heares their message but since the enemie of the Assyrians seekes amitie with him should he set light by such a commoditie In a word what fault is to bee found in all this if you looke to the outward act But God from whom no secrets are hid spies first of all ingratitude in Hezekias in this his gladnesse for he forgets the
miserie which pressed him but a little before and sets the Caldeans as it were in the place of God to whose honour his body and goods were to be consecrated and dedicated Secondly he notes his pride because hee indeuoured beyond measure to be renowned in regard of his magnificence and riches He was faultie also touching his disordered affection in making such a league as was the destruction of the whole state But the greatest fault of all was his pride which after a sort strippes mens hearts of all feare of God for which cause Augustine rightly breakes out into this exclamation O what and how great is the poison of ambition which cannot be cured but by a counterpoison Augustine The poison of pride not to be cured but by a counterpoison For he had respect vnto that place in the Corinths where the Apostle saith the angell of Satan was sent to buffet him lest he should be exalted aboue measure 2. Cor. 12.7 Hezekias was inuincible whilest all things stood in a desperat case and now he is ouercome by these allurements and is not able to conquer nor resist his owne vaine ambition Let vs consider how dangerous a malladie this is and let vs keepe so much the more diligent watch ouer our false and treacherous hearts Now in regard the Prophet was to pronounce so heauie a sentence he saith first that God enioined him to speake Heare the word of the Lord saith he in the next verse he repeates it againe not that he laies the matter whollie vpon God because he feared ill handling but to the end he might touch the heart of the King to the quick Wherein we may againe note his great boldnes and constancie Isaiah his boldnes and constancie He dreads not the presence of the King he feares not to discouer his disease nor to threaten Gods iudgemeÌ„t against him For although Kings eares were then somewhat nice and delicate yet being assured that God had set him a worke he executes his charge couragiouslie how vnpleasant soeuer his message was The Prophets were indeed the Kings subiects and therefore vnder subiection neither attributed they any thing vnto themselues vnlesse they were to goe on Gods errant But then what high imagination is there which ought not to be brought downe vnder his Maiestie Had he minded to haue retained the fauour of his Prince he would haue bin mute as flatterers are but he had an eie to his calling and indeuors to discharge the same faithfullie Nothing shall be left The maner of this chastisement wherewith the Lord threatens Hezekias is to be obserued for he takes away from his successors those things wherein he gloried so much to the end they might not haue occasion to doe the like See how God punisheth the ambition and pride of men for their name or kingdome which they imagined should last for euer is raced out they are despitefullie intreated and their memorie is cursed In a word he ouerturnes their fond conceits so as they find the cleane contrarie to that which they conceiued in their foolish braine Obiect If it be obiected that it is no reason a whole citie kingdom shuld be destroyed or caried away captiue for one maÌ„s fault seeing the holy Ghost in many places pronounceth that the open and vniuersall obstinacie of the Iewes was the cause why God gaue both Citie and Countrie for a pray to the Caldeans I answere Ans that no absurditie can ensue if God be said to punish the sinne of a particular person and that of a whole nation together God can punish the sinne of a perticular person and that of a whole kingdome together For since his wrath laid the whole Countrie wast all were to acknowledge their offence and euery one in particular was to consider what he had deserued that so none might lay the fault vpon another but euery man might rather condemne himselfe Furthermore seeing the Iewes were culpable alreadie before the iudgement seate of God Hezekias was iustly permitted to fall that the way might be opened for God his wrath to breake forth and to hasten the execution of his vengeance And the like we know fell out in Dauid For it was not by chance that he was moued to number the people but it came to passe by the fault of Israel whom the Lord meant by that meanes iustly to chasten The wrath of the Lord saith the text was kindled against Israel and he moued Dauid against them to number the people 2. Sam. 24.1 So also in this place Hezekias is threatned with a iudgement but the sinne whereby he prouoked the wrath of the Lord to burne was a iust vengeance vpon the whole people for the sinnes committed by them before Vers 7. And of thy sonnes that shall proceed out of thee and which thou shalt beget shall they take away and they shall be Eunuches in the Palace of the king of Babel THis might seeme worse then the former threatning to Hezekias and therefore it is referred to the last place to amplifie the iudgement If any calamitie do befall a countrie Kings and theirs thinke to be exempted from it because they are none of the common sort When the Prophet telles him then that his sonnes shall be caried away captiues we may well say that this seemed a very hard sentence to him indeed Moreouer we may from hence gather how much God detested this confidence which Hezekias reposed in his riches and outward estate whereof also he vanted in the presence of these infidels seeing he takes vengeance of this crime as of a sinne irremissible by so horrible an example because the King had shewed his treasures to these heathens and infidels Vers 8. Then said Hezekiah to Isaiah The word of the Lord is good which thou hast spoken and he said * Or at least let there be Yet there shall be peace and * Or stabilitie truth in my daies FRom this answere of Hezekias we gather that he was not rebellious nor presumptuous seeing he quietlie heard the Prophets reprehension though he was not much moued with it at the first for hearing that the Lord was angrie he condemnes himselfe without any replies and confesseth that he is iustlie punished In whom we haue a paterne of true teachablenes and obedience for when he heard the iudgements of God denounced against him he stood not vpon tearmes with the Prophet but shewed himselfe modest and meeke Wee must hearken to the Lords voice not only when he admonisheâ—h vs but wheÌ„ he pronounceth sentence of condemnation against vs. From the example then of this good King let vs learne to hearken to the Lords voice quietlie not only when he exhorts or admonisheth but also when he condemnes and terrifies vs in giuing iust sentence vpon vs. In saying that the word of the Lord is good he first of all commends his iustice and with patience accepts of that which for the tartnes of it might haue driuen him
stubbornnesse and let vs suffer our selues to bee meekened if wee meane to be gathered into this sold whereof God promiseth to bee the shepheard He vvill beare them These words expresse the singular goodnesse of God who ouer and besides the vehement loue which he beares to his flocke hath respect to the vveake and feeble sheepe for then he shewes the care he hath in dealing gently with them his humanitie in approching neere vnto them and his patience in bearing them in his armes Wherein we see he omits no office that appertaines to a good sheepheard whose dutie is to haue his eie vpon all his sheepe that he may gouerne them according to their condition and to comfort them but especiallie those that are sick and infirme The summe is That God will be gentle louing milde mercifull in gouerning his seruants so as he will not require more of the weake then they are able to beare Vers 12. Who hath measured the waters in his fist and counted the heauen with a spanne and comprehended the dust of the earth in a measure and weighed the mountaines in a weight and the hils in a ballance Hauing set forth Gods fatherly loue towards his little flock now he sets forth his power the second time HAuing finished his speech touching the fatherlie care that God hath for the defence of his people now he comes to set forth his power and magnifies it as farre forth as possiblie he can which yet shal moue vs very little vnlesse we looke narrowlie into the Prophets meaning An ignorant person at the first blush would say that the Prophet hath heaped vp a many of broken sentences without grace or arte but if we haue regard to his scope and end by an elegant speech he adornes the power of God seasonably because his power is the true and best stay for our faith to leane vpon Gods power the true stay and prop of our faith that thereby we may be assured he will performe his promise It is not for nought the Apostle saith that Abraham doubted not knowing that he which had promised vvas also able to do it Rom. 4.20 And in the same sense he saith 2. Tim. 1.12 I know whom I haue belieued God is able to keepe that which I haue committed vnto him To this belongs the saying of Christ My father which gaue them me is greater then all Ioh. 10.19 Seeing then that we haue continuallie to wrestle against distrust and that Satan is readie to circumuent vs by many fetches wee must attribute to the power of God the praise that it deserueth to the end his promises may be receiued of vs with that assurance which is requisit Now because the restauration of the people was a thing incredible to flesh and blood it was needfull that the minds of the faithfull should be raised vp farre aboue the world lest they should tie the grace of God to humane helps Wee see the Prophet not only teacheth that God is the Creator of heauen and earth The Prophet playes not the orator only in setting forth Gods power but applies it to the present occasion but whatsoeuer he recites touching his infinite power it is applied to the matter in hand which we also are to doe at this day When any aduersitie presseth vs our saluation seemes to be hidden Gods power is ouershadowed as if a cloude were come betweene vs and it we stand amazed euen as if we were vtterlie reiected and contemned of the Lord. Let vs not thinke then that this description is some light matter for if the perswasion of Gods power were well setled in our hearts The firme perswasion of Gods power well setled in our hearts would keepe vs frō being shakē of any temptation we should neuer be so tossed vp and downe neither should any calamitie be able to trouble vs. Abraham rested vpon this power as we haue said that he might with assurance imbrace that which otherwise was incredible and therefore S. Paul affirmes that he hoped aboue hope being resolued that God vvas able to performe that which he had spoken so as he neither staggered neither was he weake in the faith Rom. 4.18.19 This teacheth vs to lift vp our eies aboue the hils Psal 221.1 and that wee iudge not of things according to the outward appearance We must not iudge of things according to outward appearances but that we may indeed assure our selues that that which God hath said shall surely come to passe because he hath all things in his owne power All of vs are to rest in this but as I told you the Iewes had exceeding neede to be fullie resolued of it for they were oppressed vnder very mightie tyrants all passages were shut vp against them all hope of libertie was taken from them in a word they saw themselues euery way compassed about as in a great and hidious wildernes This consolation therefore had bin set before them in vaine if by the Prophets admonition their minds had not bin raised vp to heauen that so they might whollie rest their hearts vpon the absolute power of God without looking to inferior things When he speakes of measures which men vse in small things it is to applie himselfe to our weaknes God is faine to lisp as it were vnto vs otherwise we were not able to comprehend his incomprehensible greatnes for the Lord lisps with vs thus ordinarily taking similitudes from things vsuall amongst vs when he is to speake of his owne Maiestie that so those of shallow and feeble capacities might the better comprehend his greatnes and excellencie Wee are therefore to reiect all carnall imaginations of God because his greatnes surpasseth all creatures for the heauen the earth the sea and all that in them is with their vnmeasurablenes are yet all of them nothing in comparison of him Vers 13. Who hath instructed the Spirit of the Lord or was his Counsellor or taught him 14. Of whome tooke he counsell and who instructed him and taught him in the way of iudgement or taught him knowledge and shewed vnto him the way of vnderstanding THe Prophet now descends to speake that of Gods wisedome The Prophet hauing described Gods power and goodnes now he mentions his wisdome which in the former verses he taught concerning his power and goodnes This golden chaine is to be noted for as carnall reason doth peruerslie restraine the power of God to outward helps so doth it without reason subiect the incomprehensible counsell of God to humane imaginations and thus many things will present themselues to hinder the course of Gods works till he himselfe be exalted farre aboue all creatures If our reason may be iudge then there will be no end of doubtings Where reason is Iudge there will be no end of doubtings For as oft as it conceiues not how the Lord works this or that wee will call into question the truth of his promises because whatsoeuer surmounts our reason
the follie of these blinde idolaters who care not what cost or paines they bestow or take so they may furnish out trim and goodly idols Vers 21. Know yee nothing Haue yee not heard it Hath it not beene told you from the beginning Haue yee not vnderstood it by the foundations of the earth HAuing scorned the beastly sottishnesse of the Gentiles hee now turnes againe to the Iewes for being all of vs by nature inclined too much to superstitious vanities so we also easilie fall if any example be set before vs. The Iewes being captiues and mingled amongst the Babylonians were constrained to looke vpon horrible damnable idolatries which might soone draw them to a wicked imitation Isaiah therefore as a good Prophet of God speedilie preuents them and warnes them that they bee no whit moued with such spectacles He askes if they haue not bin taught and instructed concerning the true God Manie expositors thinke that this is but one repetition to wit it appeares by the creation of the world that there is not so much as anie appearance of seeking God in wood stone gold or siluer but wee may gather from the scope of the text that these are two distinct members For if he continued still to reproue the Gentiles hee would then bring no other testimonies but heauen and earth against them but speaking to the Iewes who were familiarly acquainted with the law of God The Iewes had a double meanes of reproofe for their reproofe hee vseth testimonies taken both from the order of nature and from the word First he askes in generall if they knew nothing Secondly he propounds the meanes by which they ought to discerne the true God from the false The first is from hearing the word and therefore he saith expresly Haue ye not heard Hath it not been told you from the beginning The last is from this faire theater of the vvorld where Gods glory shines round about and beneath vs. He would haue contented himselfe with this second demonstration if he had had to deale with the profane Gentiles as Saint Paul also doth Act. 14.17 For speaking to them of Iconia who had neuer heard word of the heauenly doctrine he vseth arguments taken from the order of nature How That God left not himselfe vvithout vvitnesse by giuing raine and fruitfull seasons But our Prophet who speakes of that true religion which was among the Iewes could not omit the mentioning of the law which was to make them double inexcusable if they should forsake or despise it to prophane themselues among infidels For they were conuinced not onely by the sight of their eies but also by the hearing of their eares which were continually beaten vpon by God in the preaching of his law amongst them Seeing then that from their mothers breasts they had with their mothers milke been nurced vp with the milke of the true knowledge of God and were instructed by their fathers by continuall succession the Prophet telles them that they shall shew themselues too peruerse and vnthankfull if such an helpe shall nothing profit them For that which he saith of the beginning or long agoe is to the same purpose namely that from their cradle they had been nurced vp in Gods true worship and besides in ages succeeding they had such continuall teaching as would not suffer theÌ„ to erre only if they did but remember vvhat they had heard As if he should haue said You haue no new God but the very same who manifested himselfe from the beginning to Abraham Moses and the rest of the Patriarks And here we haue an excellent confirmation touching the antiquitie of that doctrine Antiquitie of true doctrine which hath continued so many ages among the faithfull not that antiquitie is sufficient of it selfe Antiquitie not sufficient in it selfe to giue faith assurance for so the Gentiles might reply that their superstitions were no lesse ancient but in respect that froÌ„ the beginning the authoritie of the law hath been abundantly confirmed and that God hath testified that himselfe is the author of it for this cause I say Antiquitie a good confirmation of the truth it gets great confirmation vnto it by long vse in that the successors knew that their ancestors gaue them such a forme of religion which they could not reiect without a manifest brand of apostasie By such an order and progresse then all difficultie is taken away Now we at this day haue the same faith with these good fathers Our faith one and the sâ—me with that that these good faâ—heâ—s professed because with vs they acknowledged one God the Father of our Lord Iesus Christ for the faithfull haue all one word and promise tending all to one and the same end Where he addes from the foundations of the earth it is spoken by a figure where a part is taken for the whole for a part of the world is here taken for the whole God hath set this world before men as a looking-glasse that by viewing of it they might come to the knowledge of his Maiestie and that it might be an image of things inuisible as Saint Paul saith more fully Rom. 1.20 Their ignorance then is inexcusable for they neede nor complaine touching the want of meanes whereby they may come to the knowledge of God seeing he is ready so many waies to manifest himselfe vnto them Men sinne more of pride and obstinacie then of ignorane And to say the truth men sinne more of obstinacie and pride then of ignorance for they willingly despise God speaking thus distinctly that they might stay themselues in creatures and in vaine things Can such a contempt deserue to be excused No for those who worship their owne inuentions in stead of God of which all almost are guilty are they not welworthy to be blinded Truly such and so iust a punishment is worthily to be inflicted where there is so great headstrongnesse Those that haue a double meanes of knowledge are doubly inexcusable if they sinne against it But if the doctrine of Gods word be ioined to this knowledge which we haue by the creatures we shall be much lesse excusable Thus then Isaiah mentions both knowledges to shew that the Iewes shall be worthy of double condemnation if they stand not fast in the faith being thus informed and assured of the power and goodnesse of God Vers 22. Hee sitteth vpon the circle of the earth and the inhabitants thereof are as grashoppers hee stretcheth out the heauens as a curtaine and spreadeth them out as a tent to dwell in Which he began in vers 10 11 12. HEe continues on his former argument but after another manner and sets out the magnificence and power of God Wee haue told you heretofore why hee speakes thus to wit because we are too much inclined to distrust so as the least occasion in the world will make vs stumble and be offended For which respect The reason why the Prophet vseth
should acknowledge it if wee meane to be illuminate by Iesus Christ To be short What our condition is without Christ he shewes vnder these borrowed speeches what our condition is till Christ appeares for our redemption to wit that wee are all miserable poore and destitute of all good things inuironed and ouerwhelmed with infinite miseries till Christ hath set vs free from them But howsoeuer the words be here directed vnto Christ yet the intent of the Prophet is thereby to instruct the faithfull The remedy of all our euils is in Christ if we seâ—ke vnto him for succour and to teach them that it is in Christ and in none but him vpon whom they must depend and to assure them that the remedie of all their euils is ready at hand if so bee they seeke vnto him for succour For the Prophet sets not Christ to schoole heere as if he stood in neede either of instruction or of a commandement but hee speakes to him for our sakes that wee might know wherefore hee is sent of the Father as it is in the secoÌ„d Psalme I will preach the decree aske of me and I will giue thee the heathen for thy possession That which is here spokeÌ„ to Christ is rather to instruct vs then him For Christs dignitie and authoritie is there magnified to assure vs that the Father hath giuen him soueraigne dominion ouer all that so we might haue good hope and might boldly put our trust and confidence in him Vers 8. I am the Lord this is my name and my glory will I not giue to another neither my praise to grauen Images HEnce wee may gather how great the disease of incredulitie is The greatnes of our incredulity noted seeing the Lord vseth so many repetitions to heale it as if he could hardly satisfie himselfe therewith for we are by nature so inclined to distrust All of vs too much inclined to distrust that it is vnpossible we should beleeue any thing the Lord speakes vnlesse he first of all mollifies the hardnesse of our hearts Besides that we fall euer and anon into the same euill by our owne heedlesnesse if we be not withheld by many perswasions This is the cause then why he returnes to confirme that whereof he spake before to wit that his promises might not want their credit and authoritie The word Hu is sometimes a substantiue and so it is a proper name of God but I willingly expound it This is my name that is to say this name The Lord is proper to me in such vvise that they sinne grieuously vvho attribute the same to any other To be short by this manner of speech he confirmes all whatsoeuer he hath spoken touching the office of Christ and now addes as you would say a seale to the promise As if he should say He that pronounceth these things testifies that he is the onely God and that this name belongs to him and to none other I vvill not giue That is to say I will not suffer my glory to be diminished which must needes be if I should be found either a lier or inconstant in my promises Thus you see that hee will performe his promises because he will thereby prouide for the maintaining of his owne glory lest the same should anie way be impeached Truly this is a singular text Gods glory shines principally in the performance of his promises for it teacheth vs that Gods glory shines especially in the accomplishment and fulfilling of his promises whence we also gather a wonderfull confirmation of our faith to wit that the Lord will neuer faile nor be wanting in his promise neither can any thing hinder or stay the course of that which he hath once determined But because Satan labours by all meanes to obscure and darken this glory of God and to giue it either to false gods or to men therefore he protests that he cannot indure to be taken for a falsifier of his promises The opposition which is between the onely God and idols is to be referred to the circumstance of the time for if God had not deliuered his people the infidels might haue boasted as if the true religion had been built vpon a sandie foundation His meaning is therefore that he will not suffer the wicked to make their triumphs ouer the Churches ruin And wherefore is it I pray you that God hath hitherunto spared vs and hath to this day dealt so fauourably with vs The reâ—son why God haâ—h spared vs that professe the true religion Euen because his Gospell should not bee exposed to the horrible blasphemies of the Papists Hence let vs gather a generall doctrine then to wit that the Lord will haue his glory whollie reserued vnto himselfe for he will maintaine and defend it euery way to the vtmost shewing that hee is exceeeding iealous of it when he cannot abide that the least iot thereof should bee taken from him to bee giuen to creatures Vers 9. Behold the former things are come to passe and new things I doe declare before they come forth I tell you of them NOw he calles to mind the former prophecies by the accomplishment wereof he shewes he ought to be beleeued for the time to come Our experience of Gods former mercies ought to confirme vs for the time to come for our former knowledge and experience of Gods goodnesse is of great vse to confirme vs for heereafter It is as much then as if he should haue said I haue spoken often to your fathers and you know that nothing hath failed of that which I haue promised but all is come to passe and yet when I tell you of things to come you will not credit me The experience you haue had touching things past cannot moue you neither can it prouoke you to forsake your infidelitie This is the vse then which we should make in remembring Gods former benefits Note that our saluation being for a time hid vnder hope wee may sticke to his word and promise and may be the better confirmed in it all the daies of our life By the pronoune Behold hee euidently shews that they knew by the effects that God neuer deceiued them that trusted in him nor neuer spake any thing by his Prophets in vaine for his truth was apparant to all by infallible signes and tokens Before they come forth By this clause he separates God from idols because it is he onely which knowes and foretels things to come but idols know nothing at all Now although the gods of the Gentiles often times gaue them answers when they sought vnto them yet we haue told you in the former Chapter Chap. 41.22 23. that such answers were either false or ambiguous For those that depended vpon such toies haue for the most part bin grosly deceiued as they were wel worthy and if any successe at the first hath ensued yet they were thereby as a vvombe vnto them that so they might conceiue hope of
lippes ye know were to preserue knowledge and at their mouth men were to seeke it Mal. 2.7 The Prophet therefore complaines that those who should bee lights and guides to others were themselues as blinde as the rest Some refer the word seruant to Isaiah others to Christ and thinke that both were condemned of blindnesse But this comes nothing neere the Prophets drift for his meaning is by way of comparison to amplifie the former complaint made touching the blindnesse of the Iewes Their fault was much greater then that of other nations but the Priests were yet in the greatest fault of all who were their leaders and guides Let vs know then that by how much the more wee come neere vnto God and the higher hee shall haue aduanced vs in dignitie aboue others the lesse shall our excuse be To the same purpose he calles them perfect which indeede should haue been so for hee puts them in minde by this reproch of that perfection from whence they were fallen by so vnworthy a reuolt and thereby had shamefully prophaned that holy and glorious name of their God For seeing he gaue them a perfect rule of righteousnesse to direct them both in life and doctrine it should haue been their parts not to haue swarued an haires bredth from it Vers 20. Seeing many things but thou keepest them not opening the eares but he heareth not NOw himselfe expounds what this blinding is which he mentioned before and he shewes it to be twofold Thus we may perceiue well enough that he speaks only of the Iewes who wilfully and maliciously had choked the heauenly light The fault will bee double then when they shall appeare before Gods iudgement seat if wee shut our eies before the cleere light and stop our eares whilest he vouchsafes to teach vs by his word I grant the prophane nations are iustly left without excuse but the Iewes and others to whom the Lord so many waies manifested himselfe shall bee worthy of a double condemnation in that they would neither see nor heare God Let vs feare this iudgement then What vse we are to make of the former doctrin who haue so many worthy lights and examples shining before our eies for there is a blinding espied at this day in many and as great an hardening as was among the Iewes but the one shall bee no more excused then the other Vers 12. The Lord is willing for his righteousnesse sake that he may magnifie the Law and exalt it THat he might amplifie the offence of the Iewes hee now shewes that it was not Gods fault that they were depriued of good daies Hee said before that the miseries and calamities which they indured were the punishments of their wilfull obstinate blindnesse Now to fill vp the measure of their iniquitie he addes that by their obstinacie they had reiected all reliefe This place is diuersly expounded Some reade This verse diuersly expounded See more in the sequell The Lord would haue it so others He is gracious But I haue translated The Lord is vvilling that is to say is inclined to deliuer his people to magnifie his law and to exalt his iustice And thus God yeeldes the reason why he is ready to succour the vnworthy to wit because he is willing that his glory may be aduanced in their saluation that his iustice by this meanes may also appeare and that his law might florish in her perfect strength Now in that the Iewes were in such a distressed estate it was because they wittingly loued darknesse rather then light and to heape sorrowes vpon their owne heads rather then to obey God for had not this come betweene it was his onely desire to haue inriched them and to haue aduanced them Some expound it thus The Lord is as willing to magnifie his law and to shew his iustice in chastising the Iewes as hee was to threaten them by it and thus they refer the word righteousnesse to the punishments and plagues wherewith this people were visited of God Others translate For my righteousnesse sake and so refer it to Christ but they deceiue themselues in the word Tsidko for doubtlesse the Prophet speakes of righteousnesse minding to shew that the Lord was willing to exalt the truth of his promises and the signes of his righteousnesse in the conseruation of the Iewes if they had not shewed themselues vnworthy of so great a benefit by their owne vnthankfulnesse others thinke that the Lord is heere excused in regard it seemed hee suffered his truth to faile when his chosen people were exposed to so manie calamities and that the Prophet meant to preuent this slander by telling them that they were not thus scattered made a pray because the Lord tooke any delight therein but because he respected his iustice aboue all things The sense according to Master Caluins iudgement But for my part I expound it simply in this sense that the Lord to exalt his Law vvas readie to doe his people good that his glory and iustice might shine therein but that the people depriued themselues of such a blessing and thus made their case desperate by their owne obstinacie The cause why the Lord adornes his Church with so many fauors From hence also wee may gather for what cause the Lord adornes his Church with so many of his fauours euen that hee might magnifie his law and bring men to the seruice of his Maiestie that so his truth might shine more and more When the Prophet saith that the Lord is vvilling it is euident that he findes no cause out of himselfe but yet he expresseth it further in adding for his righteousnesse sake for he excludes all that men bring of their owne neither can hee be moued to doe good but because he is iust Adde also that no dignitie or worthinesse is to be found in any man but there was a speciall reason of this in respect of the Iewes whom hee had vouchsafed to adopt among the rest Vers 22. But this people is robbed and spoiled and shall be all snared in dungeons and they shall be hid in prison houses they shall be for a pray and none shall deliuer a spoile and none shall say Restore NOw Isaiah shewes that the people are miserable and appointed to destruction by their owne folly because they reiected God who otherwise was readie to haue succoured them but they like desperate persons reiected all remedies and sought their owne ouerthrow He so excuseth the Lord then that he vehemently reproues the people who vnkindly did cast off the Lord and turned his grace into wantonnes And yet as I haue said alreadie this is not said so much to iustifie God as bitterlie to complaine of this nation who had sworne to procure their owne ruine seeing they wilfully threw themselues into sundrie calamities If we see the Church scattered and deformed at this day let vs blame our sinnes The cause of the Churches deformitie for we thereby would not suffer
certaine that wee shall feele by wofull experience that the miserie which befell these is common to all rebels Vers 25. Therefore hee hath powred vpon him his fierce wrath and the strength of the battell and set it on fire round about and hee knew not and it burned him vp * Or but he put it not vpon his heart yet hee considered not BEcause Gods chastisements which had begun to seize vpon them and were afterward to be finished in their captiuitie were very grieuous therefore the Prophet sets forth the vehemencie of them by these similitudes For he saith that the Lord will powre out his vvrath as if some thunder-clap should fall vpon their heads with great violence or as if the vvaters should ouerflow and make great breaches thorowout a whole Country as the waters gushed forth hastily in the deluge after the windowes of heauen were broken and that the bottels thereof were set open Gen. 6.11 In the next place he vseth an other figure saying that God will gather together his forces to fight vvith this people and to assaile them to the vtmost If any vnderstand this of the enemies which the Lord raised vp against the Iewes I gainsay him not for it is certaine that they came forth by Gods iust iudgement For what was Nebuchadnezzer but Gods rod Yet I rather thinke it should bee taken by way of similitude to wit that God entred by violence as an enemie armed and powred out his fierce vvrath vpon them Now he hath diuers means to fight against vs God hath diuers means to correct for hee corrects his people sometimes by plague sometimes by the sword sometimes by famin and therefore I thinke that in this similitude hee comprehends all sorts of afflictions wherewith the Lord smites his people And if wee thinke them now and then too sharpe We must set the vglie shape of our sins against the bitter taste of our afflictions let vs consider the vglinesse of our sinnes and we shall perceiue that they be not excessiue neither that he is too seuere and rigorous in punishing vs. And he knew it not He cries out againe against this grosse sottishnes wherewith the Iews were so possessed that they could no way feele their misery neither could they so much as lift vp their eies to heauen to acknowledge Gods hand which smote them But he put it not vpon his heart This phrase of speech signifies to consider of a thing seriously and diligently for if we thought vpon it and had it vvell grauen in our hearts that God is the Iudge and that hee iustlie chastiseth vs wee should forthwith repent The world at this day is pressed vnder manie calamities there is almost no corner thereof exempt from his wrath Gods iudgements abouÌ„d in euery place but no man layes â—heÌ„ to heart yet who knowes it or puts it vpon his heart Doe not all band themselues furiouslie against him with an vntamed rebellion it is no maruell then if he lay on loade and powre out his wrath on euery side vpon the mad world which desperately opposeth it selfe against him THE XLIII CHAPTER Vers 1. But now thus saith the Lord that created thee ô Iaakob and he that formed thee ô Israel Feare not for I haue redeemed thee I haue called thee by name thou art mine WEE can not well tell whether this verse depends vpon the former or is separated from it For the Prophets whose writings are left vnto vs distinguished not their Sermons into certain Chapters so as we should be able to define of euery dayes Sermon Yet me thinks this doctrine is ioined to the former so as hauing shewed himselfâ— very angry against the Iewes euen to threaten their destruction he meant now to sweeten this sharpnes For the Lord hath euermore respect to the faithfull neither is impietie at any time so ouerspread but hee reserues a small remnant which hee keepes from falling into such extremities because he cares for their safetie and therefore the letter Vau should be resolued into a particle aduersatiue thus Yet will the Lord leaue some consolation to the faithfull which shall succeed This place therefore is to be well obserued How this verse depeÌ„ds vpon the former for albeit the whole world should conspire to roote vs out and that Gods wrath should burne on euery side about vs and that we were brought to deaths dore yet if there doe but two or three of the faithfull remaine we ought not to despaire seeing the Lord speakes thus vnto them Feare not The word now which the Prophet here vseth hath great weight for it signifies that the calamitie is present or very neere at hand In a word that it is the time wherin all things shall seeme desperate and forlorne yet euen then God will neither cease to comfort his elect nor sweetly to asswage their sorrowes that so in the greatest of their extremities they may haue a firme and an inuincible faith Hereunto appertaine these Titles of Creator and Former without which these prophesies would haue bin vtterlie vneffectuall Now we may gather from other places that the Lord speakes not here of that generall creation This creation must be applied to regeneration which is common to vs with other men when we are borne dead in trespasses and sinnes but of our regeneration into the hope of eternall life in which respect we are also called new creatures and in this sense S. Paul saith that we are Gods vvorkmanship Ephes 2.10 as we haue sufficientlie shewed heretofore In this sense he also calles himselfe the former as if he should say I haue not formed my Church in which my glory clearely shines to bring so excellent a worke to nought Whence we may obserue The Church hath nothing in her selfe to boast of that the Church hath nothing in her selfe whereof she can boast but of Gods grace to which all these gifts wherewith she is adorned ought to be attributed That which is added for I haue redeemed thee may be as well referred to the time to come as to that which was past for the first deliuerance out of Egypt gaue them hope of that which was to come but albeit he speakes of the future deliuerance from Babylons captiuitie yet the verb which is put in the time past sutes well in respect the Lord hath in his secret counsell alreadie redeemed vs before the effect thereof extends it selfe vnto vs. Minding therefore to testifie what he had decreed in himselfe to wit to deliuer his Church which seemed as good as forlorne he fitly vseth the time past saying I haue redeemed thee To call by name What it is to be the called of God signifies to receiue one into a neere band of familiaritie as when God adopts vs for his children What is the reason of this speech Surely the reprobates are so reiected of him that it seemes he forgets their names in which respect the Scripture saith that he knowes them
shall bee so discomfited that they shall be vtterly extinct Which sudden destruction he further expresseth by the similitude of towe when fire is put to towe it may well make a blaze for a while but forthwith it is consumed and gone Vers 18. * Or Forget ye the c. Remember ye not the former things neither regard yee the things of old This verse must bee vnderstood by way of comparison THe Prophet hitherunto hath shewed at large how mightie the Lord is to saue his people now hee saith that all the miracles which were wrought in the first redemption vvere nothing in comparison of those that should be effected heereafter that is to say the glory of this second deliuerance should be so rare excellent that it should darken the first not as if the Iewes were to forget so great a benefit for the memorie thereof worthily deserued to be celebrated from age to age euen to the worlds end and as the Lord had commanded was to stand vpon perpetuall record For in the preface of the Law Exod. 20.2 thus he speakes I am the Lord thy God vvhich brought thee out of the land of Egypt out of the house of bondage He also commanded the fathers to be often recording of it to their children and to continue the remembrance of it to their successors This therefore must be taken by way of comparison as in Ieremiah Behold the daies come saith the Lord that they shall say no more The Lord which brought the children out of Egypt but the Lord liues which hath brought the posteritie of Iaakob out of the land of the North and out of all the coasts of the earth whereinto he hath scattered them Ier. 23.7 The summe is that the last deliuerance shall be far more glorious then the first if the one be compared with the other Whence it followes that this prophecie is not to be referred to a few yeeres because the Prophet extols not here the beginnings of their deliuerance onely but extends the fruit of this returne euen vnto Christ at whose comming both the kingdome and priesthood were reallie established Vers 19. Behold I doe a new thing now shall it come forth shall you not know it I will euen make a way in the desert and floods in the wildernesse BY this wee may yet better perceiue what the Prophets drift was in the former verse For heere he saith there shall be a new worke that is no common or ordinary A new work is heere opposed to that which is cōmon and ordinarie See Chap. 42.10 but such a one as by the excellencie and greatnesse of it shall darken the same of all the rest no lesse then the Sunne when it shineth in his might darkens all the starres in the firmament In that hee saith it shall now come forth the meaning is it shall not be long deferred I grant these things were not by and by accomplished but when wee haue respect vnto him that speakes foure hundred nay a thousand yeeres in his sight are but as yesterday Thus hee comforts them because hee would not that their seuentie yeeres captiuitie should discourage them When he addes shall you not know it The interrogation hath more force in it then a bare affirmation This interrogation hath more force and vehemencie in it then a simple affirmation And this manner of speech is much vsed both among the Hebrewes and also among Greeks and Latines Further he promiseth to make a vvay in the desert The desert betweene Babylon and Iudea wherein he hath respect to that desert which was betweene Babylon and Iudea for here he speakes of the peoples returne home And for that cause also hee mentions the floods for they might well haue perished for thirst in trauelling thorow a place so barren and waste Therefore the Lord promiseth to prouide them of water for their iourney as if he should say Feare not for want of necessaries for I wil furnish you sufficiently so as you shall returne vnder my conduct and leading But it seemes the Prophet passeth his bounds when he magnifies this deliuerance in such excessiue speeches For we reade not that the riuers were heere turned into blood nor that a grosse and palpable darknesse troubled the aire or that the first borne were slaine or that any vermin were sent to deuoure the fruits of the earth neither any of the like wonders which came to passe in Egypt none of these happened as wee know in Babylon What meanes hee then by this new deliuerance This hath caused almost all the writers that are Christians to expound this place simply of Christs comming wherein no doubt they haue been deceiued no lesse then the Iewes who onely restraine this to the deliuerance out of Babell And therefore as I haue said in another place wee must heere comprehend the whole time that passed betweene the deliuerance out of Babylon vntill the comming of Christ The Churches redemption out of Egypt may be compared to her first birth The redemption out of Egypt may bee compared to the first birth of the Church because the people were then gathered into a body and the Church was established which before was without forme yet this redemption ended not at the peoples comming forth of Egypt but continued till they were possessed of the land of Canaan which was giuen them after the Kings were driuen thence The like may bee said of this birth by which the Iewes were brought out of Babylon and restored home into their owne Country for this restauration must not bee restrained to their going out of Babylon onely but it stretcheth it selfe vnto the comming of Christ during which space of time there came great and wonderfull things to passe indeed Was it not an admirable thing that a sort of poore captiues contemned of all as miserable abiects and slaues yea held and esteemed as detestable as the disease of the pestilence should notwithstanding bee restored and sent home into their Country by infidell Kings Besides that they should be furnished with all things fit for their iourney and order taken for their affaires as also for the building of the Citie and restoring of the Temple But yet behold wonders much greater then these which came to passe afterwards when there were but a few of the people which would returne backe againe and the most were so discouraged See Exod. 14.11.12 that they preferred so miserable a seruitude before so blessed and happy a freedome When a small handfull I say of them then returned into Iudeah in respect of that great multitude which was led into captiuitie yet fell there out greater lets and hinderances For were there not conspiracies What impediments happened to the Iewes in their returne new hatreds grudgings raised vp against this people who were in too much contempt and disgrace already Did not the worke cease and was not all meanes procured to hinder the finishing of it In which
benefits which we are to expect flow vnto vs only from his free grace And thus the Lord hath so adorned the Gospel and the Ministers with this authoritie How God is said to pardon by the Ministers that he reserues it notwithstanding intirely in his own absolute power Vers 26. Put me in remembrance let vs be iudged together count that thou mayst be iustified BEcause it is an hard matter to correct mens pride Mans pride not easily subdued the Lord goes on still with this argument and insists the longer vpon it that he might the better bring the Iewes to humilitie as also that he might cause them to renounce the confidence of their works He giues them libertie freely to say and alledge vvhat they can in their owne behalfe God giues vs leaue to make our defences if we thinke his accusatiōs ouerstrict to make their partie good against him vnlesse if vpon better aduice they should rather thinke it best for them to lay their hand vpon their mouth By way of yeelding so much vnto them therefore he bids them put him in minde Ironi◠a figure in speaking when one meanes contrarie to the signification of his words to mock him whom he reasoneth withall If thou hast any thing to alledge for thy selfe saith he I pray thee remember me of it Speake thou in thy turne and I will giue thee audience And by this maner of speech he gaules men more to the quick then if he should haue spoken to them in plaine termes For thus he shewes that they are more then senselesse if they dare attribute any thing vnto themselues Why so Because if libertie were giuen them to tell their faire tale they would be conuinced of their vanitie and emptines without being able to say ought for themselues That thou mayst be iustified That is to say that thou maiest get the day and goe away conqueror I therefore giue thee free leaue to say what thou canst Now this is spoken after such a kind of taunting and deriding maner Ironia as did more cut their combs thē if the Lord should haue stood to haue iudged thē in his own person according to his absolute authoritie In the meane while we must not forget the Prophets drift who was constrained to plucke this maske of merit from the Iewes that in all humilitie and meeknes they might receiue the grace of God The Prophets drift Vers 27. Thy first father hath sinned and thy teachers haue trangressed against me The Prophets argument according to some interpreters THe expositors for the most part vnderstand this place of the first Father Adam Adam others rather refer it to Abraham As if the Prophet should say You haue not onely sinned but your father Abraham Abraham also notwithstanding all the holinesse wherewith he was indued By teachers they vnderstand Moses Moses and Aron Aron which sinned albeit they were adorned with singular graces And if the case stood so with your father and teachers how much more are you sinners who are their inferiours An argument from the greater to the lesse And thus according to their sense it should bee an argument taken from the greater to the lesse But I vnderstand it otherwise for vnder this word father he comprehends not onely one or two of their predecessors but many and that by a change of the number A thing vsuall among the Hebrewes And this manner of reprehension is often found both in the Prophets as also in the booke of Psalmes for they knowing themselues to be the holy nation they swelled in pride against the Lord as if this honour had been due vnto them either in regard of the excellencie or merits of their fathers and thus the right of inheritance made them swell The Prophets therefore were carefull from time to time to discouer the iniquities of their fathers for which cause Saint Stephen Stephen who succeeded them is bold to pronounce that they had alwaies resisted the holy Ghost Acts 7.51 As if he should say You haue not begun this day to be thus wicked your fathers were as bad long agoe A Prouerbe Of an euill Crowe there is issued forth a naughtie egge But you saith our Prophet are growne vvorse then your fathers and far surpasse the wickednesse of your predecessors so as if the Lord had onely respected you as you are in your selues hee might iustly haue consumed you long since In the next place he addes their teachers to shew that the fault rested not onely in the people for euen those which ought to haue been their guides and leaders to wit the Priests and Prophets were first in the transgression and plunged them into error which followed them And thus to bee short hee shewes that there was no estate nor condition free from vices nor corruptions As if the Lord should haue said Let them goe now and brag of their merits let them alleadge any way but the least shew of reason why I should be bound to succour them and they shall find there is nothing but my free mercy If any shall obiect Obiect that it is iniustice to reproch the children vvith the offences of their forefathers because it is written The soule that sinneth shall die and The sonne shall not beare the iniquitie of his father Ezech. 18.20 Ans God punisheth the children of wicked parents because they walke in their steps The answer is easie for the Lord punisheth the sinnes of the fathers vpon their children which succeeded them and yet they are not punished for the faults of another seeing themselues stand guiltie of the same crimes And when it so falles out that the Lord smites the whole body of a people hee couples the fathers vvith the children that he may wrap them all in the same condemnation Vers 28. Therefore I haue prophaned the rulers of the Sanctuarie and haue made Iaakob a curse and Israel a reproch THe letter Vau must bee resolued into a coniunction of concluding This verse containes the cause of the Iewes ruin and the verb To pollute should bee translated in the future tence though it may also bee les◠in the preterperfect Yet I had rather turne it shall pollute and to apply it to the time of the captiuitie in regard he speakes properly to those which should liue in Babylon If any had rather extend it to the diuers calamities wherewith the Lord afflicted his people and so ioine it to the captiuitie of Babylon it will not be greatly amisse And it may be the sense will runne better if we should say that hee speakes here of those things which often fell out before to the end he might warne them for the time to come not to stand too much vpon their pantables lest with shame and great dishonour they againe receiued the iust reward of their ingratitude He sets forth the cause of their ruine then in regard that both fathers and children were
to drinke of one cup who ceased not to sin but would froÌ„ day to day kindle Gods wrath against them without ceasing not giuing euer their bad courses till God seuerely scourged them Now it is said that God prophanes the rulers of his Church The sense of this word To profane Psal 89. when hee despiseth and reiects them as things of nought and so it is taken in Psal 89. and in many other places For euen as when we are set apart and sanctified by him we dwell vnder the wings of his safegard and protection as long as wee retaine and keep that sanctitie pure and vndefiled so as soone as we cast the same off he prophanes vs because wee cease to be holy God p ophanes vs because we ceâ—se to be holy and so wee make our selues also vnworthy of his defence And thus hee laies them open for a pray to the enemies which before he called his annointed and could not indure that any should touch them But is it not strange that the Priests which represented the person of Christ should be said to be polluted The reason is because they erred out of the right way themselues who should haue been lights to others The Hebrew word Cherem which I haue translated execration is as much to say as cutting off but it also signifies execration and therefore I haue iudged it to sute best with this place Isaiah followes Moses stile because reproch followes The Prophet borrowes all these words from Moses whom he followes so neere that we may well discerne the stile of the one in the writings of the other The Prophets therefore forged nothing of their owne heads for thus saith Moses Thou shalt be an astonishment a prouerbe and a scorne to all nations whether the Lord thy God shall leade thee Deut. 28.20.37 Thus then hee threatens to afflict this people in such wise that they should be a reproch vnto all for whosoeuer hee were that gaue himselfe to cursing this people should bee a fit subiect for such a one to exercise his execrations vpon so as hee might make them the foote of his cursing song Euery one should haue such a fling at them that their name should flie abroad as a common prouerbe from one to another in euery ones mouth that were disposed to scorne As for example The name of a Iew iustly execrable at this day howsoeuer it be honourable in it selfe the name of a Iew at this day howsoeuer it bee honourable in it selfe yet how odious and hatefull is it The Lord then pronounceth by Isaiah these horrible threatnings to teach them that they could not bee too seuerely punished for their hainous offences and that when God should beginne to visit them they should haue no cause to complaine of ouer hard measure neither should they thinke that the Prophet was too sharpe in his reprehensions THE XLIIII CHAPTER Vers 1. Yet now heare O Iakob my seruant and Israel whom I haue chosen The cohereÌ„ce of this verse with the latter part of the former Chapter ISaiah hauing a little before taxed the wickednes of the Iewes and also hauing pronounced that they were all worthie to perish eternallie in regard that as well small as great had defiled themselues in all things He now somewhat sweetens the sharpnesse of the chastisements and beginnes to comfort them I expound the particle Vau here Yet as in many other places Euen as if he had said Albeit you are inuironed with many miseries yet heare now vvhat I vvill doe for your sakes For this verse ought to be knit to the argument afore going God will neuer suffer vs to perish though he lets vs feele a little smart for a time because the Lord shewes hee will neuer suffer the people vtterly to perish though he be content they should feele much smart for a time Hence let vs gather that Gods wrath is neuer so far inflamed against his Church Doctrine but he alwaies leaues some place for his mercie which we haue often noted before As often therefore as the Prophets threaten they euer adde some word of consolation seruing to mitigate the former seuerity Merits still excluded But lest we should imagin meÌ„ deserued this by their good seruices he addes vvhom I haue chosen for God calles vs not to be his seruants for any dignitie or merit he sees in vs but because he hath made vs meete to be partakers with the Saints in light by his free election Coloss 1.12 In this place then the two words seruant and chosen haue the same signification yet so that election goes before Election goes before vocation And therefore Dauid saith that hee was Gods seruant before he was borne because he was receiued into his houshold from his mothers wombe Psal 116.16 Vers 2. Thus saith the Lord that made thee and formed thee from the wombe he will helpe thee Feare not O Iakob my seruant * Or my beloued whom c. and thou righteous whom I haue chosen ALbeit he dealt roundly with the Iewes in the latter end of the former Chapter Chap. 43.25 to strippe them of all false confidence and to humble them that hee might driue them to seeke pardon yet now hee sweetly allaies that tartnes with a speech full of exceeding comfort to assure them that they should lose nothing by renouncing themselues Therefore we must heere supply some oppositions thus Some oppositions supplied True it is O Jakob that in thy selfe thou art nothing but thy God that formed thee vvill not despise the vvorke of his owne hands There is no worthinesse at all in thee that can procure thy redemption from ruin and destruction but mine adoption for the vvhich I haue vouchsafed as a mercifull father to receiue thee shall be more then sufficient to saue thee But we must note what I haue oft told you before to wit See Chap. 43.21 that the Prophet speakes not heere of the first creation as wee be borne naturally the sonnes of Adam but of regeneration which is onely proper and peculiar vnto the elect by which it comes to passe that they haue place in the Church of God And to the end men should attribute nothing to themselues as if they had moued God hereunto hee addes vvhich formed thee from the wombe by which words he sets befote them that couenant which was at the first made with their fathers in the right whereof God had set them apart also to be his people euen before they were borne which some refer vnto the person of Iakob because by taking his brother by the heele he gaue an excellent testimonie of his election but this is constreined I rather therefore referre it further to wit That the Lord shewed himselfe liberall and bountifull vnto his people froÌ„ the beginning and thus he takes away from them all boasting of merits because he formed them at the first of his free grace and hath still from time to
things needefull for their returne Not for price that is to say for nothing It is no ordinarie matter for a Conqueror to let loose his prisoners For hee either puts them to their Ransome or imposeth vpon them some very hard conditions But Cyrus did none of these things Whence it followed that such a deliuerance happened not by the will of man but by the speciall decree of God The word Captiuitie is heere taken for Captiues because it is a noune Collectiue Vers 14. Thus saith the Lord The labour of Egypt and the merchandise of Ethiopia and of the Sebeans men of stature shall come vnto thee and they shall bee thine they shall follow thee and shall goe in chaines they shall fall downe before thee and make supplication vnto thee saying * Or onely Surely God is in thee and there is none other God besides HEe speakes againe of the restauration A note of true conuersion when we worship that God which is acknowledged in the Church which was afterwards effected by the permission of Cyrus but wee must remember what I haue said often before to wit that these promises doe stretch themselues further off for they comprehend vnder them all the time which ranne out betweene the returne vntill Christs appearing And if the readers doe ponder this well and shall seriously weigh the Prophets forme of speaking heere will be found nothing superfluous nor excessiue Now Isaiah alludes to that cost and charges which Cyrus was at in furnishing the Iewes with necessaries to rebuild and adorne the Temple withall For then was fulfilled that which hee saith touching the labour of Egypt and the merchandise of Ethiopia vvhich should come vnto the Iewes for these two Countries were tributaries and subiect to the kings of Persia Of these tributes the Temple of Ierusalem was restored which restauration was but a beginning of that which was accomplished by Christ Neither was this seruice of strāge nations to Gods people ought else but a forerunner of that obediēce which diuers Countries were afterward to yeeld to the Church of God after Christ was manifested to the world Moreouer vnder the name of Egypt and Ethiopia and the Sabeans which now florished he also compriseth all other nations as if he should say You are now oppressed vnder the tyranny of strangers but the time shall come that they shall serue you This promise was not fulfilled the first day it was made but then only when Christ came into the world to subdue hautie and stubborne hearts vnder his obedience which were incorrigible before for afterwards they meekly gaue their necks to beare his sweet yoke and yet the Lord deliuered his people out of Babylon that he might preserue a Church vnto himselfe till Christes comming vnder whose dominion all nations were to be subdued It is no maruell then if the Prophet speaking of the returne of the Iewes bends his speech towards the marke of the Lords decree The Text. so making but one deliuerance as it were of both They shall goe in chains and shall fall downe before thee Where he saith that the Israelites shall get the conquest ouer all nations it depends vpon that mutuall coniunction which is betweene the head and the members for in regard the only Sonne of God hath so vnited the faithful vnto himselfe that they and he make but one therefore often that which belongs to him is attributed vnto the Church which is his body and his fulnes Ephes 1.23 In this sense it is said that the Church gouerns not to darken the glorie of her head by an ambitious superioritie The Church gouerns not to darken the glorie of her head by an hautie superioritie or to attribute vnto her selfe a proper empire as if she had something separate from her head but in regard the preaching of the Gospell which is committed vnto her is the spirituall scepter by which Christ manifests his power And in this sort none can humble himselfe nor fall downe before Christ but he submits himselfe also to the Church because the obedience of faith and the doctrine of the Church are things vnited and yet so that Christ notwithstanding which is her head may reigne alone and may exercise his power without the help of a second See 1. Cor. 14.25 Surely God is in thee The Prophet shewes what they shall say which by way of honor shall make supplication to the Church to wit they shall confesse that God is in her of a truth Some translate the word Ak Only which I reiect not but confesse that it fitlie expresseth the Prophets meaning yet it wil not agree amisse to expound it affirmatiuely Surely God is in thee Now hee shewes how strange Nations shall be subiected to the Iewes to wit in acknowledging that there is no other God but him whom the Iewes worship If it be obiected Obiect that this appertaines not at all to the Iewes who are now cut off from the Church I answere Ans The Gospell notwithstanding came from them into all the world and thus we acknowledge Ierusalem to be the fountaine from whence this pure doctrine of life issued Iohn 4.22 In old time the Iewes only knew the true God and none had the true worship but they others being giuen to impostures worshipped their owne inuentions in which respect Christ speaking to the woman of Samaria said We know what we worship Iohn 4.22 It is rightly said here then that God is in thee because other nations knew not God But because there is heere a close opposition I willinglie receiue the particle Only so as it serues as a testimonie of the sound conuersion of the Gentiles who contenting themselues with one only God shall vtterlie forsake their Idols The summe is The summe of this verse that those who swelled with pride before and despised the Church with a scornefull eie should now subiect themselues vnto her after they were taught what Gods true sanctuarie was yet so as hath bin said that God shall not therefore giue ouer his principalitie though he thus aduanceth his Church And here we may behold a signe of true conuersion to wit when we worship not a god of our owne forging but such a one as is acknowledged in the Church This excellent title also which is giuen to the Church is not to be omitted God is in thee for God is in the middes of it because he hath chosen his dwelling there as in Psal 46. If wee bee Gods people and do submit our selues to that doctrine of saluation which he sets before vs then may we resolue vpon it that he will assist vs because he neuer failes those that seeke him This therefore is a perpetuall promise and ought not to be restrained only to those times Vers 15. Verily thou ô God hidest thy selfe O God the sauiour of Israel NOw Isaiah breakes forth into an exclamatiō shewing God will for a time hide himselfe before he manifests his glorie
if he sate idle in heauen or were fallen into a dead sleepe It is needfull therefore that the light of Gods word should alwaies shine before vs for the rectifying of our iudgements for wee shall alwaies misse the marke in considering of Gods workes vnlesse he giue light vnto our steps by the lanterne of his blessed truth The same thing often befalles many at this day which Isaiah bewailes touching his nation to wit that notwithstanding all admonitions yet they cease not to forge Idols which they adorne with Gods spoiles as it were The Apostles Peter and Iohn in their life time Act. 3.12 cried with a loud voice that they did no miracles by their own power or godlinesse Peter and Iohn made to worke miracles by the Papists now they are dead who protested they did nothing by their owne power being aliue and yet we see how the Papists whether they will or no yea as it were to vex them will burthen them now they are dead with infinit miracles Well howsoeuer God at this day foretelles vs not of things to come yet shall the Law and the Gospell be of no lesse force to condemne our vnthankfulnesse then if wee had seene the wonders whereof God shewed himselfe the author contained in the prophecies Vers 6. Thou hast heard * Or see all behold all this And will not yee declare it I haue shewed thee new things * Or from euen now and hid things which thou knewest not BY this wee may better discerne that the Prophet speaks of the captiuitie to come God spake plainly but we are dull of hearing and of the redemption that was to insue Wherein he as well prouided for the good of the people of his owne time as for theirs that were to succeede that so albeit those which then liued made no right vse thereof yet at least those that suruiued them being heereby admonished might amend For it often fals out that the word moues not such as are present nay they hauing heard it goe their waies and contemne it but their successors on the contrary receiue it with more reuerence Where he bids them behold some thinke the Prophet so propounds the euent of the thing as if he should say God neuer said any thing but the truth thereof hath manifested it selfe But I expound this word behold or See thus Seeing the Lord hath spoken it is thy dutie to thinke well of that he hath vttered and to giue diligent attention thereto Whence we may gather that our dulnesse is the cause why we suffer that which proceeds out of Gods mouth to fall to the ground and that many doe therefore couer themselues with the vaile of ignorance in vaine For the Lord speakes distinctly enough vttering to euery mans capacitie as much as is needfull for them to know if the auditors were but as attentiue as they ought and did aduisedly consider what is said But the Lord requires somewhat more of his people besides hearing and vnderstanding of his word to wit that they should publish the wonders whereof they haue had experience And thus vndoubtedly hee instructs his seruants vpon this condition that being taught themselues they should labour in the next place to bring others to confession of the same faith with them From now is as much as if he had said Note this day in which the Lord foretelles thee by my mouth that which thou knewest not for it cannot be apprehended nor foreesene by any humane coniecture Vers 7. They were created now and not of old And euer before this thou heardst them not lest thou shouldst say Behold I knew them Neither the peoples captiuitie nor deliuerance happened by chance THe Prophet shewes that hee disputes not about things knowne or vnderstood by long vse first to correct the pride which is naturally grafted in all men for they vsurpe vpon that which belongs to God onely and secondly that none should attribute the least iot thereof vnto fortune or to any second causes whatsoeuer Men vse many shifts to depriue God of his glory applying al their wits to see how they may part among the creatures that which is his proper right that they may leaue vnto him no more but his naked and bare titles Lest the people should imagin then that they were either ouercome by the power of the Chaldeans or set at libertie by chance therefore the Prophet so oft repeates that all is Gods worke Where hee affirmes that they heard not some expound that the people reiected Gods admonitions and would not obey the wholsome counsels which were giuen them But I thinke he meant another thing to wit that that which could not be knowne by humane reason of which also the Iewes were ignorant was so manifested vnto them that they could not well defraud the holy Ghost of his iust praise And this is euident enough by the scope of the text Vers 8. Yet thou heardst them not neither diddest thou know them neither yet was thine eare opened of old for I knew that thou wouldest grieuously transgresse therfore haue I called thee * Or a rebell a transgressor from the wombe THe Prophets meaning is A confirmation of that wherewith they were taxed vers 4. that the Lord hath not insisted so long vpon this matter without cause but hath been thus instant in exhorting the people to the end they might acknowledge that they were chastised and in the end deliuered from all their miseries by the immediate hand of God For they being of an obstinate nature might complaine that it was needlesse to trouble their heads with so many repetitions of one and the same thing The Prophet answers that it is no wonder seeing he hath to deale with a sort of transgressors and thus in other words he confirmes that which he said in the fourth verse touching the yron sinew The summe is that God knowing the peruersitie of this people omitted no good meanes to win them to his obedience by how much the more then they haue been conuinced by sufficient and infallible testimonies so much the lesse shall they be excusable before him Now hauing pulled off their vizard of holinesse to wit their glorying in the name of Israel as in the first verse hee imposeth vpon them a more proper name and flatly calles them rebels By the vvombe I vnderstand not their first estate by and by after they were separated to be the Lords people but from their deliuerance out of Egypt which was as a birth of the Church Exod. 12.21 But howsoeuer this people had had infinit experiences of Gods great goodnesse towards them yet they neuer ceased to behaue themselues disloyally against so good a benefactor nor to wax more and more vntamed so that hee had iust cause to tax them with the titles of rebels and traitors Vers 9. For my names sake will I deferre my wrath and for my praise will I refraine it from thee that I cut thee not off HAuing
then had iust cause to reproch the Iewes that if they had not wittingly depriued themselues of the fruit of this doctrine they should haue bin ignorant of nothing that tended to their profit and saluation Now if it bee affirmed touching the Law that by it God taught his people profitable things how much more may it be said of the Gospell by which whatsoeuer is profitable and necessary is fully reuealed vnto vs And here also we see how execrable the blasphemies of the Papists are Papists giue God the lie who auer that the reading of the Scripture is dangerous and hurtfull that they may disswade the laitie as they call them from medling therewith What Dare they indeed giue the lie to God who by the mouth of his holy Prophet pronounceth that they are profitable See 2. Tim. 3.16 Whether is it better we should beleeue God or them Let them disgorge their blasphemies then as long as they will with an whorish forehead yet ought not we to refraine the studie of them for wee shall perceiue that Isaiah hath spoken the truth if wee reade the holy Scriptures with feare and reuerence Guiding thy vvay These wordes shew yet more cleerly the profitablenesse before mentioned For the Prophets meaning is that the way of saluation is set open to vs if we heare God speaking because he is readie to leade vs through the whole course of our life if we will submit our selues to his lore And thus Moses protests that hee set before the people life and death Deut 30.19 Also This is the way walke in it For the rule of a godly life is contained in the Law the which cannot deceiue I command thee this day saith Moses that thou loue the Lord thy God that thou walke in his waies and that thou keepe his commandements ordinances iudgements that thou maiest liue that the Lord may blesse thee in the land whither thou goest to possesse it Deut. 30.16 The summe is that such as are teachable shall neuer bee destitute of light vnderstanding nor counsell Vers 18. Oh that thou haddest hearkened to my commandements Then had thy * Or peace prosperitie been as the flood and thy righteousnesse as the waues of the sea IN regard the people might haue complained of their being led captiue the Prophet to preuent such grudgings A preuentiō shewes the cause why it came to passe namely because they reiected the doctrine of saluation without reaping any benefit by it No doubt but he had respect to Moses his song where there are almost the same words repeated Oh that they were wise then they would consider their latter end Deut. 32.29 The particle Lu heere signifies a wish Oh that or Would to God But the Lord not onely complaines that the Iewes lightly esteemed the good and profitable things offerd them but he also bewailes their miserie as a father doth that of his children For he takes no pleasure in afflicting vs God takes no pleasure in our afflictions neither would he shew himselfe seuere but that wee constraine him thereto by our frowardnesse God then is heere moued vvith compassion in beholding their ruin who had rather wittingly perish then to be saued for he was readie to haue dealt all sorts of blessings liberally amongst them if they by their owne rebellion had not repelled and put him backe Now it were preposterous to enter into Gods secret counsell Who art thou that disputest with God and to inquire wherefore himselfe made not the externall word effectuall vpon them by the worke of his holie Spirit For the question is not heere of his power but mans rebellion is heere onely reproued that they may be left without excuse Truely as oft as God calles vs to himselfe by his word there is a full and absolute felicitie offered vs which wee obstinatelie resist Wee haue told you before that the word peace signifies all happy euents It is then as if he had said Thou haddest had abundance of all good things and shouldest neuer neede to haue feared any change in regard the blessing of God vpon his seruants is a fountaine that can neuer bee drawne drie As touching the word iustice Tondroit ioined vnto peace wee may take it for that which wee commonly call thy right But I had rather vnderstand it of a Commonwealth well gouerned where all things are ruled orderly and well as if hee should say All things had prospered and had gone well with thee and thou hadst had a florishing State Hee worthily ioines such an estate with peace for if good gouernement bee ouerthrowne all goes out of frame for it is not possible to inioy a right peace where iustice is wanting Not possible to inioy a comfortable peace where iustice is wanting that is to say vnlesse matters of state be managed with equitie and vprightnesse If we loue peace then let vs forthwith be instant with the Lord to obtaine this happie estate which is blessed of him Some descant heere vpon spirituall iustice and vpon remission of sinnes but they misse the marke and stray quite from our Prophets meaning who speakes plainly and simply Vers 19. Thy seede also had been as the sand and * Or the children the fruit of thy bodie like the grauell thereof his name should not haue been cut off nor * Or abolished destroied before me THis also appertaines to an happy estate namely when posteritie is increased for by their helpe the aged are comforted and refreshed in their labours and the aduersaries repulsed The Psalmist you know compares such children to arrowes shot from the hand of a mighty man and pronounceth him blessed that hath his quiuer full of them Psal 127.5 that is to say who hath many such children In mentioning of sand it seemes he had respect to the promise made to Abraham I will multiply thy seede as the starres of the heauen and as the sand by the sea shore Gen. 22.17 Afterwards he repeates the same thing in diuers words according to the custome of the Hebrewes calling children and grauell that which he had called seede and sand In a word hee shewes that the people hindered God from causing them to feele and taste the fruit of his promise Afterwards comming to the interruption of this grace hee plainly reprocheth them namely that themselues had sought their owne ruine and destruction whereas God had multiplied them wonderfully by his power For by the word name hee vnderstands the lawful estate of the people which had alwaies florished if the course of Gods blessing had not been stopped And whereas he saith the people were abolished this must bee vnderstood in respect of the land of Canaan out of which Gods people being vomited Leuit. 18.25.28 they seemed to bee banished the house of their father For the Temple whereof the Iewes were depriued was a sacrament vnto them of Gods presence and the land it selfe was a pledge vnto them of their heauenly inheritance
carried forwards with a pure affection neither doe wee serue God in this function but the world and our owne ambition Wherefore it is needfull for vs to haue our recourse to this sentence in such temptations In the meane while wee may note that the whole world is accused heere of ingratitude The whole world taxed of ingratitude both by Christ and his Church who so complaine before God that notwithstanding they expostulate vvith the vvorld in regard the doctrine of the Gospell vvhich is so effectuall in it selfe vvorkes no better effects in the inhabitants thereof But this fault wholly resteth in mens vnthankfulnesse and obstinacie who reiect the grace which God offers them and chuse wittingly to perish rather then to be saued They therefore which charge the Gospell of vnfruitfulnesse and wickedly belie and slander the blessed truth scoffing at our labours as being idle and vnprofitable and babble that it is the cause of commotions A caueat for scorners and sets men together by the eares let them now come forth and accuse the Sonne of God let them consider well with whom they haue to doe and what profit their impudencie will bring them in the end For men are in all the fault in that themselues make frustrate and void the preaching thereof as much as in them lieth But the faithfull Ministers who are vexed in their soules to see men perish so miserablie by their owne fault who also wast and kill themselues with sorrow when they haue triall of such an obstinacie ought notwithstanding to arme themselues with this consolation and not to be so disquieted as to caft down the bucklers though at sometimes it seemes best for them so to do Let them rather meditate that Christ is partaker with them in this their burthen for he speakes not only of himselfe as we haue said before but of all his faithfull seruants who heere in all their names as a carefull protector enters their accusation for them Let them therefore rest themselues vpon his defence and leaue the maintenance of their cause vnto him Let them make their appeale The Ministers appeale as Paul doth to the day of the Lord 1. Cor. 4.4 and neuer stand to breake their braines about the lies slanders and outrages of their enemies for as their iudgement is before the Lord though the vnthankfull world disgrace them an hundreth times so will God be the faithfull approuer and rewarder of their seruice Contrariwise let the wicked prophane contemners of the word Tremble and sinne not ye prophane contemners of the word and all hypocrites tremble for when Christ shall accuse them all their defences will not be worth a rush neither shall any be able to absolue them from his iust sentence of condemnation We must looke to it then that the fruit which should come of the Gospell perish not by our fault for God manifests his glorie that we may be made the disciples of Iesus Christ and bring forth much fruit Iohn 15.8 Vers 5. And now saith the Lord that formed me from the womb to be his seruant that I may bring Iaakob againe to him though Israel be not gathered yet shall I be glorious in the eies of the Lord and my God shall be my strength A cōfirmatiō ioned with a more ample consolation HE confirmes the former sentence and sets before vs a more full consolation by a repetition of the duties of his calling and the testimonie of his owne conscience And this ought to be a strong tower for vs to run vnto for nothing disquiets nor troubles our minds more then when we be vncertaine vnder whose leading it is that we enterprise this or that Isaiah therefore brings vs to the certentie of our vocation First then the faithful Ministers say with Christ their Prince and Captaine that God hath formed them in regard he alwaies endues them whom he sends and calles to the office of teaching with necessarie gifts for they draw all the graces wherewith they are furnished from the only fountaine of grace the holy Ghost Thus then in the first place God hath set his seale vpon Christ next vnto him vpon all his Ministers whom according to their measure he fits and prepares that they may haue wherewithall to execute their charge There withall he sets downe the end of their calling for the Apostles and teachers of the Church are ordeined and sent to gather the scattered flock of Christ together that all his sheep may be folded vnder him into one bodie For there is a wofull scattering in the world but in Iesus Christ all are gathered in as S. Paul saith Ephes 1.10 other band of vnitie there is none As touching the word created or formed many trifle in descanting about the humane nature of Christ which indeed was created for it is more cleare then the Sunne at noone day that this creation is to be referred to his office Though Israel be not called The Iewes reade this by an interrogation Shall I not bring Iacob againe and shall not Israel be gathered But this reading is constreined neither do they consider of the Prophets meaning but as much as in them is corrupt the text that they might couer the shame of their nation Others expound He shall not be lost or He shall not perish For the verb Asak signifies to trusse vp for they gather together that which is to be kept or to be consumed and so when we speake of one that is dead we commonly say he is trussed vp This sense agrees not ill I am sent that Israel perish not but I had rather follow another exposition Although all Israel be not gathered yet shall I be glorified for in this place we may see that two contraries are opposed one to another If the Ministers of the word be ordeined to saue men it is a great honor to them when many are brought to saluation if not it makes them abashed and ashamed for S. Paul calles those whom he gained to Christ his ioy and his crowne Phil. 4.1 1. Thess 2.19 Contrariwise if men perish we beare shame and disgrace by it in regard it seemes God curseth our labors in that he vouchsafeth vs not that honor as to be the aduancers of his kingdome by our Ministrie Notwithstanding our Prophet affirmes that such as haue serued Christ in this office shall be glorified for he comprehends the members vnder the head as we haue oftē said before Will not Israel be gathered then yet shall Christes Ministrie lose no iot of glorie thereby For if men be not gathered the burthen will lie whollie vpon their owne necks In which sense Saint Paul affirmes that although the preaching of the Gospell be a sauour of death vnto death in the reprobates yet euen that is a sweete sauour vnto God who by the meanes of preaching will make the wicked the more without excuse God is glorified double if the effect answer his desire But if the Ministers of the word
hauing omitted no part of their duties shall to their griefe and smart I confesse see no fruits to come of their labours yet let them not repent that they haue heerein pleased God whose approbation is heere opposed to all the peruerse iudgements of the world As if the Prophet should say Be it that men abhorre you and charge you with many faults yet must you swallow this and much more too with patience for God hath another end and will crowne your patience with glorie and honour which the wicked so proudly and scornefullie despise He addes in the same sense that it ought to suffice them that God is their strength to the end that neither the multitude nor power of their enemies doe astonish them seeing in their God consists their strength Vers 6. And hee said It is a small thing that thou shouldest be my seruant to raise vp the tribes of Iakob and to restore the desolations of Israel I will also giue thee for a light to the Gentiles that thou maiest bee my saluation to the end of the world HEe goes on further and shewes that the labours of Christ and of all his seruants shall be glorious indeede not onely before God but also before men For howsoeuer they be esteemed vaine and vnfruitfull in the beginning yet in the end the Lord will cause them to bring forth fruit contrary to all the opinions of men It was enough that in the first place God approued their labours but in that he now addes that the same shall not proue vnprofitable no not in regard of men this ought to bee as a spurre to put life into them and much to comfort their comfortlesse spirits Whence it followes that wee ought to hope that the issue of that which is committed into Gods hands shall be good because the blessing which hee promiseth to our labours shall in the end appeare so farre forth as he sees it expedient and for his own glory Besides he addes that this labour shall not onely fructifie among the people of Israel but among the Gentiles also which blessed be our God is now come to passe Nay more then that for seeing the Iewes with an obstinate hardnesse became so gracelesse as to reiect Christ the Gentiles are now grafted into their stocke And thus Christ is appointed of God to be a light vnto the Gentiles and his saluation manifested to the vtmost parts of the world This consolation then was very necessarie as well for the Prophets as the Apostles Acts 13.47 For they had but too wofull and dailie experience more and more of the frowardnesse of the Iewes In which regard they might haue called the certainty of these promises into question seeing so little fruit of them appeared But vnderstanding that Christ was also sent to the Gentiles they were not so vnwilling to goe thorow thicke and thin as otherwise they would haue been I grant it was a thing incredible nay prodigious but thus the Lord is wont to worke far aboue the reach of mans reason Saint Paul calles it a secret hidden Eph. 3.9 from the foundations of the world and is yet vnknowne to the very Angels 1. Pet. 1.12 further forth then it is manifested vnto them by the Church Eph. 3.10 Thus then although the Iewes were once the onelie wise people vnder heauen Deuteronomie 4.6 yet they are heere matched with the Gentiles neither is there anie more distinction now betweene them before God Rom. 10 12. The Rabbines reade this verse by an interogation Is it a small thing As if he should say that it is enough and that nothing greater nor further is to be required But they doe maliciously peruert the natiue sense of the Prophets words and make themselues belieue forsooth that they shall one day become Lords ouer the Gentiles and raigne ouer all nations But the true meaning is that this shall be an excellent and glorious worke in it selfe when God shall restore and reestablish the Tribes of Israel And yet this worke shall be much more glorious in respect that he will ioine the Gentiles to the Iewes that they may with one mouth and heart professe the name of one Christ He speakes not in this place of the reiection of the ancient people then but of the increasing of the Church when Iewes and Gentiles shall be made one body I grant that after the Iewes fell away from the couenant of grace the Gentiles supplied their emtie place so as their reuolt was the cause that those which were strangers before were now made children by adoption But heere as in many other places Isaiah foretelles that the Church shall haue a large extent when the Gentiles shall be receiued in and made one body with the Iewes Now albeit the word light may be vnderstood ioy and felicitie yet I doubt not but the Prophet respects the doctrine of the Gospell which giues light to our vnderstandings and pulles vs out of darknesse Hee also saith that this light which Christ shall bring shall be saluation for as Christ is called the way the truth and the life because we obtaine life by the knowledge of the truth so in this place he is called the light and saluation of the Gentiles because hee inlightens our mindes by the doctrine of the light of the Gospell that he may bring vs ro saluation Let vs obserue these two things then first that our eies are opened by Christs doctrine secondlie that wee which were dead shall be raised vp to life or rather that life is restored vnto vs. Vers 7. Thus saith the Lord the redeemer of Israel and his holy one to him that is despised * Oâ— in himselfe in soule to a nation that is abhorred to a seruant of rulers Kings shall see and arise and Princes shall worship because of the Lord that is faithfull and the holy one of Israel which hath chosen thee ISaiah goes on with the same argument that the people might conceiue a better hope in their minde touching their estate condition when they should see themselues afflicted vnder so many tedious calamities And the rather to confirme his saying hee calles God who promised to performe these things the redeemer of Israel But may some obiect Obiect How can these things stand together that God should bee called the redeemer of his people whom he suffered to be ouerwhelmed with miseries For where was this redemption and sanctification become seeing the people had iust cause to complaine of their pouertie and calamities I answere Ans that the memorie of that which had fallen out long before is heere propounded and set before them to minister vnto them matter of hope and trust For the Iewes being pressed with despaire the Prophet preuents it by aduertising them that that God which in times past had deliuered their fathers is now no lesse almightie then he was then Albeit then for a time hee withdraw the light of his countenance from them to exercise and trie their faith
the Iewes reiected this light to kindle one of their owne and in conclusion affirmes that they shall be consumed as with a fire by their owne light In this sort Christ reprocheth the Iewes for reioicing in Iohn Baptists light Iohn 5.33 Because they abused his person to darken nay rather to quench the glory of Christ For in opposing Iohns person against Christs to darken his glory what did they else but put out the light of God shining in a mortall man to kindle themselues another Which yet directed them not to walke in the right way but made them wander in by-paths wherein they had small cause to reioice In saying that they were compassed aboue with the sparks he taxeth their froward imaginations which harried them to and fro and therewithall derides their vanitie in that they ranne swiftlie and with great alacritie whither soeuer their deceiueable lusts led them VValke As if he should say You shall feele by experience how vaine and vanishing your light is when your vncertaine hopes haue failed you And thus by this so taunting a permission hee signifies that they shall both lose their time and their labour Others expound that the wicked kindle against themselues the fire of Gods wrath But the Prophet hath an higher drift neither doe I thinke that this exposition agrees to this place Of mine hand In regard the wicked being beguiled with a false confidence think themselues vtterly out of danger and doe boldly contemne all after claps by trusting in their light that is to say in the meanes wherewith they haue furnished themselues the Lord shewes that they shall lie downe in sorrow and that this shall proceede from his hand In a word that such as forsake the light of Gods word to seeke consolation elsewhere shall miserably perish THE LI. CHAPTER Vers 1. Heare mee yee that follow after righteousnesse and yee that seeke the Lord looke vnto the rocke whence yee are hewen and to the hole of the pit whence ye are digged A consolation or exhortation vnto patience NOw the Prophet exhorts the Iewes not to faint though they were few in number for they were so humbled and diminished that they seemed neere their vtter ruin euen as if they had been hopelesse of any posteritie to succeed them Hee therefore brings them to their originall to teach them that howsoeuer they were but a small handfull now yet God was able to increase multiply them Then he commands them to looke vnto their father Abraham who being but one man yet grew into a great number and God gaue him children as the starres in the firmament Gen. 15.5 and as the sand vpon the sea shore Gen. 22.17 Thence they might collect that if God in so small a space was able so admirably to multiply their fathers he was no lesse powerfull to make them increase heereafter seeing his power is no whit abated nor his will changed Looke to the rocke Some thinke that Abraham is heere called a rocke because hee was strong in faith as Saint Paul saith Rom. 4.19 Others alleadge a reason cleane contrarie to this similitude for they thinke Abraham is heere called a rocke or stone because he was vnfit to beget children and that Sara was called a caue because she was barren But all of them as I take it are deceiued for it is a plaine similitude taken from stones He saith then that they were hewen or digged out of Abraham and Sara as stones are hewen or digged out of a rocke or caue There was exceeding need that the faithfull should be vpheld by this admonition in the ruine of the whole nation God had promised as we said before that Abrahams seede should be as the starres Gen. 15.5 22.17 and as the sand This promise in outward appearance was abolished in the destruction of Ierusalem for then those that remained were like a small cluster of grapes that remaines after the vintage But in regard they had alreadie prooued how powerfull God was to create a great people of nothing the Prophet exhorts them to hope wel still that they may not bee taxed of vnthankfulnesse towards God And thus hee directs his speech properly to the faithfull who had much adoe to sustaine so sharpe temptations for hee speakes not to all in generall The Prophets alwaies make a distinction betweene the faithfull and the hypocrites but to those only that rested vpon the promises whom he calles followers of righteousnesse The Country was filled with vnbeleeuers and hypocrites who had for along time been apostataes from the exercise of pietie the more praise those deserued then who constantly followed a godly and a sincere course Where there is a desire of righteousnesse there God hath audience Note but where infidelitie raignes there is no place at all for the promises Thus then albeit they boasted they were Abrahams children yet all were not capable of this doctrine In the next place the Prophet shewes the way how to follow this iustice to wit in seeking the Lord for it must needes be that such as seeme to follow righteousnes and yet aime not at this marke doe erre in all the parts of their life These two things then to follow righteousnesse and to seeke the Lord must be ioined together Vers 2. Consider Abraham your father and Sara that bare you for I called him alone and blessed him and increased him The application of the former consolation THis application shews sufficiently whereunto the Prophets exhortation tended namely to confirme the peoples hearts in the hope of a better estate He saith he called him alone not onely because Abraham had no companions with him when he was called to forsake his Country but because the Lord suffered him to inhabit the land of Canaan without hauing issue till his old age so as he looked not to haue any at all And besides that Sarah his wife was also barren but at the last they had a sonne giuen them to comfort their old yeeres in their afflictions Which was no sooner giuen but it seemed that God had appointed him to the slaughter and yet for all this the Lord furnished him with a great number of children I told you ere while how necessary this consolation was for the Iewes which wee may also iudge by that wofull and miserable estate in which they then were as histories doe at large record It is also no lesse needfull for vs at this day Vse to vs. in regard of the scattering of the church that so our small number may no whit discourage vs. No wee are rather to hope that God wil one day multiply the same by means to vs vnknowne For we haue heere a manifest and an excellent example thereof in this blessing whereby wee see how the Lord in Abrahams old age weakens yea and out of death it selfe multiplied his of-spring Which promise appertaines not onely to the Iewes but to other nations and therefore his name is no more called Abram
beginning we may hope of perseuerance vnto the end lest we should proue vnthankfull vnto God when after so vndoùbted testimonies he hath manifested his faithfulnes and truth vnto vs. Besides the Prophet ioines Gods infinite power with his speciall goodnes vvhich he shewed to his people and this power he opposeth to mans imbecilitie who in the former verse he compared to grasse He shewes by his works what his power is so as those which perceiue not the same therein are more then blinde For which way can we turne our eies but we must needs behold most ample and large testimonies of Gods power and goodnes which he notwithstanding notes out here in a word wheÌ„ he speakes of the spreading out of the heauens and of laying the foundations of the earth It is our brutishnes then matchlesse sensualitie to foâ—get the same seeing there are so many infinite testimonies of Gods power which may dayly refresh our memories And hast feared Hee continues the same comparison For what are man saith he that thou shouldest so feare them if thou comparest them vvith God who hath promised to relieue thee Truly it is an exceeding dishonor done to his Maiestie if we beleeue not that he hath more power to saue vs then the enemies haue to destroy vs. See 2. Kin. 6.16 2. Chr. 32.7 1. Ioh. 4.4 The Lord therefore would haue vs to consider well what and how great he is and how farre his power extends it selfe that we should not feare the rage of the oppressor nor the furie of a mortall man who vanisheth as a puffe of winde or as the smoke Vers 14. The captiue hasteth to be loosed and that he should not die in the pit nor that his bread should faile THis verse is diuersly expounded A thousand yeeres with the Lord is but as one day for some thinke it is to be referred to Cyrus and so they expound the word Tsoch which we haue translated banisâ—ed he which causeth to remoue But the most receiued opinion is that this word is to be taken for him that is bound or oppressed or for one exiled wandring hither and thither The Iewes were not only banished but were so held captiues that it was impossible for them freely to returne home into their countrie and therefore I expound this of the Iewes but yet it may be taken both waies either that the Prophet reproues their ouer-great haste to be loosed in regard of their impatient wishing to returne or it signifies that their returne into their countrie shall come in due season that their long expectation might not put them vtterly out of heart As if he should say The time in which you are to depart home is hard at hand This second exposition is the most approued and I willinglie receiue it because it agrees with the scope of the text But is it not strange that he saith the people shall shortly returne seeing the captiuitie indured so long a time But it is not without cause that God saith his deliuerance which he deferred to a fit time should forthwith be accomplished for albeit the same seeme very long to vs yet is it but short in deed because it is the fittest and best time And truly if we shall consider the estate of this so great and mightie a Monarchie which had not then so much as any appearance of euer being ruinated we may safely affirme that the time was very short Thus then whereas we thinke Gods promises long in performing we shall esteeme the time but a moment prouided that wee lift vp our eies vnto the heauens Psal 123.1 This exposition is yet better confirmed by that which is added that he die not in the pit See how the Lord hastens then to deliuer his elect in due season that out of the darke dungeon they may come forth safe and sound Neither doth he promise his people a speedie dispatch to free them from their bonds only but also that he may do theÌ„ good after their deliuerance for he promiseth them all things necessarie for this life present that so they may rest whollie vpon the Lord who is not wont to aid his people for once only but is wont to be with them euen till their latter end Vers 15. And I am the Lord thy God that diuided the Sea when his waues rored the Lord of hostes is his name HE mentions his power againe For mens distrust and slothfulnesse is so great that albeit the same his power bee manifested in their sight yet the least temptation that is prooues sufficiently that they are not well perswaded thereof For they alwaies turne to their old bias againe when the euill presseth them neither can they conceiue how this power which is in God appertaines any whit vnto them Hee speakes not heere generally but alleageth that worke of wonder so often mentioned heeretofore for in that redemption of their fathers hee gaue hope of eternall saluation to all their posteritie He therefore rightly affirmes himselfe to be that God who long since diuided the sea Exod. 14.21 Then he adornes this miracle in saying that at his voice the roring and boiling waues were appeased Let vs know then that there are no floods so violent but the Lord can stil and asswage them for the deliuerance of his Church Psal 93.3 4. For it is hee that calmes the sea by his power as Iob saith Chap. 26.12 though it bee very boisterous and vntamed He also raiseth the tempests when it pleaseth him But the Prophet as I haue said chiefly respected the historie of their deliuerance out of Egypt He giues God the title of the Lord of hostes to teach vs how farre his power extends it selfe which hee is readie to manifest as oft as hee purposeth to giue reliefe vnto his Church Vers 16. And I haue put my words in thy mouth and haue defended thee in the shadow of mine hand that I may plant the heauens and lay the foundations of the earth and say vnto Zion Thou art my people HEe returnes againe to the doctrine by him propounded before namely that God who comforts his Church and saith I euen I am hee that comfort you vers 12. affirmes heere that hee hath put that into the mâ—â—â—hes of the Prophets which they haue in charge to deliuer Hence we may gather that these things proceeded not from man who commonly is mutable but from God that cannot lie The Lord spake to all the Prophets first to Isaiah then to others successiuely but at last we must come to Christ and yet we need not restraine this to Isaiah nor to Christ but to extend it to al the Prophets Moreouer it is the Lords meaning that wee should hearken as diligently to the consolations of the Prophets as if he taught them vs in his owne person yea he saith heere that it is hee which speakes by their mouthes Hence wee gather that others neede not draw neere to giue comfort to the Church but such us by vvhose
miserie is growne to the height and to this belongs the word pressing or wringing out Besides the Church is heere aduertised that all her calamities whatsoeuer which befell her proceeded from Gods immediate hand to the end shee should not imagin that shee was wrongfully afflicted or that her miseries fell out by chance for the Prophets drift is to let the people see that they bee iustly punished for their iniquities Neither can a man euer be raised vp vnlesse hee confesse first of all that he is fallen nor rid out of his miserie except he acknowledge himselfe miserable by his owne fault In a word what haue we to doe with consolations vnlesse the doctrine of repentance goes before The dregs then are not to be taken in this place as they are in Ieremy 25.15 where he speakes of the reprobates whom the Lord chokes and stifles with the drinke of this cup but for a iust and ample punishment which yet the Lord meant somewhat to moderate After he hath chastised vs then after his own will and is purposed to put an end to our miseries he saith the dregs are drunke vp as wee haue seene Chap. 40.2 Vers 18. There is none to guide her among all the sonnes whom shee hath brought forth there is none that taketh her by the hand of all the sonnes that shee hath brought vp THe Prophet heere describes a pitifull estate wherein the Church was The Church oft times findes least reliefe of those that come out of her owne bosome for what greater griefe then when the children which shee had brought forth would not yeelde her any reliefe or comfort at all But he sets forth this her miserie in this wise to reach her to wait for consolation from God albeit she were in this pitifull plight because God will neuer forsake his seruants no not although they were plunged into the depth of hell The doctrine is then that albeit the Church be forsaken of men yea of her owne children whoÌ„ she hath nourished vp in her lap yet God will assist her A mother cannot be more pinched at the heart then to see her children to abandon her of whom she expects loue for lâ—â—â— This ingratitude and inhumanity cuts her much more then the cruell rage of her enemies for why doth she nurce and bring vp children but that they may be a staffe vnto her in her age But when children neglect their dutie what can she else imagin but that she hath lost her cost and labour Thus then howsoeuer the Church had performed the office of a Mother and had brought forth and brought vp her children to mans estate notwithstanding Isaiah pronounceth that there is no suppers nor succor to be looked for at the hands of the vngratefull And yet the Prophets speech hath a further scope to wit that the children that will not relieue their mothers necessities are bastards and degenerate that so she might the more quietly beare their destruction It was a very heauie and dolorous thing to see the Church stripped of all her of spring and to be left a widow And yet this befell her But the Prophet aduertiseth the Church that her children deserue not to be bewailed of her but that she should rather desire to haue others in their stead as it is in Psal 102.18 that the people which shall be borne shall praise the Lord. Moreouer that miserie which the Prophet heere describes belongs whollie to our time Many now brag that they are the children of the Church Who takes the miseries of the church to heart but which of them takes the miseries of their mother to heart Who laments her ruins Who feeles his spirits so moued thereat as to put his shoulders to vndergoe the burthen with her How many are there which betray and more cruellie persecute her vnder this title then the open sworne enemies And therefore after all the rest of her miseries this comes in at the last to make vp the measure of them to the full Againe those which will be reputed the pillars of the Church and not only boast that they are children but brag that they are her fathers are euen they who cowardly and treacherously haue forsaken her when she called them to succor her What maruell is it then if God cut them off that he may hereafter giue his Church naturall children which may assist her Vers 19. These two things are come vnto thee who will lament thee Desolation and * Or brusing destruction and famine and the sword by whom shall I comfort thee THe Prophet vseth the like words in a maner touching Babylon in Chap. 47. These two things shall come to thee suddenly in one day the losse of children and widowhood But here the Prophet promiseth a better issue and end to the Church The Church must make her account to meet not only with inward but outward calamities also because the Lord wil draw her out of this bottomlesse gulph of miseries yet he threatens an extreame miserie that he might fit the faithfull for patience and that in the middes of their anguishes they should not cease to lift vp their prayers and supplications vnto God The summe is that the Church shall be so oppressed vnder all sorts of calamities that she shall seeme euen to be ouerwhelmed with them How so Without she was to looke for many sharp afflictions secondly she should receiue no comfort nor reliefe from her owne children vers 18. These are the two great euils whereof the Prophet speakes But yet this diuision seemes not to agree for after he hath mentioned one euill to wit that none shall giue the Church comfort or coÌ„solation he names foure kinds of euils desolation sorrow or breaking sword and famine Some expound that the Church was famished within and vexed vvitâ—â—â— by her enemies But I am of another opinion as I haue alreadie shewed For it is a phrase of speech to speake by an interrogation much frequeÌ„ted among the Hebrues when they purpose to denie a thing absolutely And this hath its elegancie among them though it hath not so much grace in another language Isaiah then mentions these two euils the one outward in regard she was wasted and destroyed with vvarre and famine which he hath signified by the foure former kinds The other inward in that she shall be left destitute of consolation and none would lament her For by the interrogation he shewes that she should haue no consolation This verse then answers to the former where we haue alreadie told you to what end the Prophet describes this so lamentable and wofull an estate of the Church Vers 20. Thy sonnes haue fainted and lie at the head of all the streetes as a wild bull in a net and are full of the wrath of the Lord and rebuke of thy God HE sets forth this sorrowfull condition of the Church at large when he saith A miserie to a mother to see her sonnes slain from whom she
according to the custome of the Hebrewes I see no reason why Oecolampadius hath translated Oecolampadius Hee hath exposed his high places to the rich By the rich vnderstanding tyrants and proud men for they are wont to wax insolent and intemperate in regard of their riches which they abuse to play the Tarmogants Thus I thinke that by the vvicked and rich he vnderstands one and the same thing Isaiahs meaning is then that Christ was subiect to the contumelies insolencies and lusts of the wicked Scribes and Pharisies For the Scribes and Pharisies on the one side rushed vpon him with a desperate fury and on the other side the factious people cried no hing but crucifie him The factious people Pilat crucifie him Matth. 26.66 Pilat contrary to all equity law gaue an vniust sentence of death vpon him though hee were informed of his innocencie The Roman souldiers Marke 15.14 And the Roman souldiers greedy of any pray put the cruell and wicked sentence cruelly and wickedly in execution Iohn 19.16 Who would not haue thought now but that Chrst had been vtterly ouerwhelmed an◠buried amongst the bloody hands of these cruels murtherers For I take the graue heere by a metaphor in regard the wicked and their executioners had almost ouercharged him Obiect And if any obiect that Christ was buried honourably I answere Ans that this buriall was the beginning of his glorious resurrection But heere hee speakes of his death which is often signified by the graue This then I take to be the true meaning and yet I giue euery man leaue to iudge as it pleaseth him Though he had done none iniquitie The Prophet sets Christs innocencie heere before vs not so much to defend him against the slanders of the wicked as to recommend vnto vs the fruit of his death lest wee should imagin that he suffered at aduēture He was innocent and suffered by Gods decree not for his iniquities but for ours for he bare the punishment due to vs. Now in two words he expresseth Christs perfect innocencie to wit that hee sinned neither in vvord nor deed Surely euerie one will confesse that this cannot be affirmed of any mortall man it followes then that it appertaines to Christ onely Vers 10. Yet the Lord would breake him and make him subiect to infirmities when hee shall make his soule an offering for sinne hee shall see his seede and shall prolong his daies and the will of the Lord shall prosper in his hand BY this we may the better discerne of that which I haue briefly touched The fruit of Christs death expressed to wit that the Prophet propounding Christs innocencie had a further drift then to defend him against the contumelies and reproches of the wicked The marke hee aimes at then is to make vs looke vnto the very cause that so we might feele the effect thereof in our soules for God neither ordaines nor executes ought at randon Whence it followes that the cause of Christs death was lawfully vndertaken The exposition also is still to bee remembred of vs Obiect which we touched in vers 6. There was no sinne in Christ but why vvould the Lord then haue him suffer Ans Euen because hee sustained our person and cause for there was nothing at all that could satisfie Gods iustice but the death of his only begotten Son The word Asham signifies sinne and oblation for sinne and so oftentimes it is found in the latter signification in the Scriptures Exod. 29.14 Ezech. 45.22 For the beast sacrificed was so offered as that bearing the punishment and curse of the sinne it also blotted it out And the Priests signified so much by the imposition of hands euen as if they had laid vpon the beast the sinnes of the whole people Leuit. 4.4 And if any priuate man had offered he also put his hands vpon the head of the beast as if hee had thereby translated his sinne from himselfe vnto it Leuit. 4.27.29 And therefore Saint Paul calles Christ the curse or execration saying Christ hath redeemed vs from the curse of the law being made a curse for vs Galat. 3.13 And in another place Hee made him to be sinne for vs vvhich knew no sinne that wee might be made the righteousnesse of God in him 2. Cor. 5.21 Also in Rom. 8.3 For that which was impossible to the law in that it was weake by reason of the flesh that hath God done by sending his owne Sonne in the similitude of flesh subiect to sin and for sinne hath condemned sinne in the flesh that the righteousnesse of the law might be fulfilled in vs. The Prophet then by this word Asham signifies the same which Paul calles curse and sinne in the places formerly alleadged Now heere the fruit of Christs death is expressed in regard that by his sacrifice sinnes are done away and God is pacified towards man for the vertue of this word sacrifice must be referred heereunto Hence it followes that the abolishing of sinne and satisfaction for sinne is no where to bee found but in Christ Now that we may the better remember these things first wee must note that we are all guiltie before God so as we are accursed and lothsome in his presence Will wee then bee brought againe into his fauour Sinne must be taken away But this cannot bee done with purgations deuised by man How then We must resort to Christs death because wee cannot otherwise make satisfaction to God In a word No satisfaction can be made to God for our sins but by christs death Isaiah teacheth that sinnes cannot be pardoned vnlesse wee flee to this death If this language seemes harsh and not seemly for the person of Christ let such a one enter into his owne heart and consider in good earnest how feareful and terrible Gods iustice is when nothing is able to appease it but the sacrifice of Christ And so the inestimable grace which shines in the curse of Christ will easily remoue all offence Hee shall see his posteritie The Prophets meaning is that it shall bee so farre off that Christs posteritie shall be diminshed by his death that contrariwise it shall be the meanes to raise vp seed vnto him For in quickening the dead he begets a people which he afterward will cause to multiply exceedingly Neither is there any absurditie at all in it to call the faithfull the posteritie of Christ though they bee his brethren for they bee his of-spring Where hee addes Hee shall prolong his daies some supply the relatiue Asher Which saying that the posteritie shall indure long But I expound it more simply that the death which Christ shall suffer shall not cut off the length of his daies that is to say from liuing eternally Some departing out of this life doe leaue children which shall suruiue them yet vpon condition that their fathers be first dead But Christ shall haue his children with him for he dies not as men doe but obtaines eternall
troubled the mindes of the faithfull A preuention of an obiection vnder this grieuous seruitude for they seemed to be so reiected of the Lord as if they were to expect nothing but vtter ruine The Prophet therefore admonisheth them betimes not to quaile though they were forsaken because God according to his wonted fauour is inclined to bee reconciled with them againe yea and to recouer them out of their graues Hee calles her a young maried vvâ—fe or wife of youth that by this similitude he might the better confirme the peoples hope for the new maried couples are easilier reconciled then those that haue dwelt long together Yong yeeres and tender loue Simile allures young folkes to keepe amitie And thus he shewes that God will be easilie pacified As if he should say I grant thou art now diuorced from me but the diuorce shall not long hold but the Lord will be at one with thee yea of his owne accord he will allure thee to be reconciled Vers 7. For a little while haue I forsaken thee but with great compassion will I gather thee 8. For a moment in mine anger I hid my face from thee for a little season but with euerlasting mercy haue I had compassion on thee saith the Lord thy redeemer THe Prophet now expounds the former sentence at large An exposition of the preuention and shewes the maner of this diuorce to wit that the Church shall be shortly restored to her first estate Now he sets forth this mercy of God very excellently and thereby asswageth the dolour which might presse downe the hearts of the faithfull for it was not enough to put them in hope of some kinde of restauration vnlesse they were therewithall assured that God would also be quickly appeased We are out of heart by and by and quaile if so bee the Lord be not neer presently to reach forth his hand vnto vs. And therefore after Isaiah hath mentioned the Churches restauration hee forthwith addes that her reiection shall not long indure but that God will haue compassion on her vvith euerlasting mercy When he saith he forsooke his people it is as much as if he had confessed it to bee so for God hath in such wise adopted vs that mens disloialtie cannot frustrate the same Why so Because he is faithfull and will neuer therefore finally reiect or forsake his elect God neuer forsakes his people See 1. Sam. 12.22 Lam. 3.31.32 This reiection then must bee referred to our apprehension and to our seeming in outward appearance for vvee thinke God hath cast vs off vvhen vve neither feele his presence nor protection And yet it is necessary we should taste the bitternesse of Gods wrath as the wife whom her husband hath put away laments her estate that we may know he hath iust cause to deale so seuerely with vs. But on the other side it is as needfull that we forthwith should drinke a deepe draught of his mercy which being infinite and euerlasting will make all our afflictions seeme light yea and of short continuance in respect of that As often then as calamities doe presse vs downe let vs haue our recourse to this consolation We may also note that this was said and that truly of the whole body of this people who had made this diuorce by their iniquities Chap. 50.1 And howsoeuer God did not indifferently receiue them all to grace but that remnant which he had chosen yet there is no absurditie nor inconuenience at all in it that he directs his speech vnto all Hee repeates the same thing againe in the next verse that it might take the deeper impression in the hearts of the faithfull as also that no aduersitie might too much dismay them And had he iust cause to doe so Yea doubtlesse for in this horrible darknesse the poore captiues could not easilie behold the louing countenance of the Lord. And howsoeuer that which is heere said for a moment in mine indignation is properly to be vnderstood that God in fit season brought his banished home againe into Iudeah yet thence wee may gather a generall doctrine namely that the afflictions of the Church are but for a short space when we lift vp the eies of our mindes to the eternall blessed life For we must remember the admonition of Saint Paul to wit that all the afflictions of the faithfull are light to beare and ought to be esteemed very short if wee looke to that eternall waight of glory which is laid vp for vs in heauen 2. Cor. 4.17 Rom. 8.18 And if this comparison come not betweene daies will seeme vnto vs as long as yeeres If we set not the eternall weight of glory against our momentany afflictions daies will seeme to vs as long as yeeres Neither were there any reason to compare seuentie yeeres captiuitie to a moment if the continuall progresse of Gods fauour were not opposed vnto it Vers 9. For this is vnto mee as the waters of Noah for as I haue sworne that the waters of Noah should no more goe ouer the earth so haue I sworne that I will not bee angry with thee nor rebuke thee As God satisfied himself with one deluge so hee will satisfie himselfe with this last waste of the Church THis may bee read two waies first as wee haue translated This is to me as the daies of Noah but the matter is not great The principall therefore is to haue an eye to the Prophets meaning for the expositors haue but roued a farre off at it as I thinke They expound in generall termes that the Lord by oth promised Noah there should neuer be any deluge againe and that this oath should remaine for euer for without this the good man might haue trembled and feared death at the next shower of raine that had fallen but that the Lord had sworne to him is should neuer come to passe And thus when afflictions are at hand wee may iustly feare to be ouerwhelmed by them vnlesse the Lord had promised that his Church should bee preserued in safetie But as I thinke this should be restrained to the captiuitie of Babylon for hee compares this captiuitie to the deluge which then deformed the face of the whole earth so as the Church seemed to be vtterly wasted the people were all in a maner carried away and transformed into a strange nation the kingdome and gouernment were ouerthrowne their bondage was extreame and no man would haue imagined but that their memorie and name had been wholly blotted out And questionlesse that which our Prophet said in the first Chapter came to passe namely that if the Lord had not left a small remnant they should haue been like to Sodome and Gomorah It is not without cause then that he compares this captiuitie to the vvaters of Noah that is to say to the deluge For which cause I am of their opinion who reade For this is to me as the vvaters because this reading seemes more solid as
Ans the answere is easie for the Lord offers vs not saluation as being preuented by our merits nay he rather preuents vs but he offers himselfe freely to vs and only requires that wee draw neere vnto him Seeing then that of his owne good will he calles vs to himselfe and offers his righteousnes freely we are to take heed that we depriue not our selues of so great a benefit Now because the Sabbath as it appeares by Moses and Ezechiel Exod. 31.13.17 Ezech. 21.13 was the principall signe of Gods seruice therefore by the figure Synecdoche it containes in it selfe all the exercises of pietie a part being taken for the whole We must vnderstād the Sabbath then with all his circumstances For God rests not himselfe contented with the outward ceremonie neither delights he in our idlenes but he requires that we freely renounce our selues that with hart and hand we may yeeld him absolute obedience The Prophet also addes another Synecdoche in the end of the verse That keepeth his hand c. to note out charitie The summe is That God is not serued aright vnlesse true pietie and innocencie of life goe together as also vnder these two parts he hath distinguished the maner of well liuing In a word here is an exposition of that true righteousnes which is contained in the law of the Lord that in it we may rest for in vaine shall any man seeke a way of perfection out of it This then ouerthrowes all deuised worships and all superstitions Vers 3. And let not the sonne of the strāger which is ioined to the Lord speak◠and say The Lord hath surely separate me from his people neither let the Eunuch say behold I am a drie tree THe Prophet shewes that this grace of God shall be such A preuention of an obiection that those who were farre off from him before and against whom the gate was shut should now obtaine a new estate or should be placed againe in their right And thus he meets with their complaints that they should not say they were reiected vnworthie aliants or shut out for any infamous note because the Lord would take away all lets and impediments Now this may be as well referred to the Iewes whose temporarie reiection had made thē like to strangers as to the prophane nations and for mine owne part I referre it both to the one and to the other that so it may agree with the prophesie of Hosea J vvill call them my people vvhich vvere not my people Hose 1.10 Moreouer when he saith that they shall be ioined to the Lord it is to admonish them that this consolation only appertained to such as followed the voice of Gods call For there were many Eunuches to whom the Lord shewed no mercie and many strangers which were not ioined to the Lord. This promise therefore is restrained to those who being called should obey Vnder strangers and Eunuches he notes out all such as seemed vnworthie to be reputed among the number of Gods people who once had chosen them for his peculiar inheritance and afterwards banished them out of his land Other nations were shut out of his kingdome as it appeares in euery place of the holy Scripture Saint Paul saith in the Epistle to the Ephesians Chap. 2.12.13 that the Gentiles had nothing to do in the Common wealth of Israel but were strangers from the couenants of promise without hope and vvithout God in the world but now in Christ Iesus saith he you which were once farre off are made neere by the blood of Christ Thus then the Gentiles might in the beginning doubt whether this benefit of adoption belonged vnto them or no seeing it was properly appropriated to the Iewes And therefore wee see how the Apostles auoided this thing though the Lord had commanded them to preach the Gospel thorowout all th◠world Mark 16.15 For they thought the doctrine of the Gospell should haue been prophaned if they should indifferently publish it as well to the Gentiles as to the Iewes And the same scruple might also trouble the minds euen of the elect people in regard their banishment out of the holy land was a signe vnto them of their reiection The Prophet therefore wils them to remoue all such doubts as these out of their heads Vnder the word Eunuch by the figure Synecdoche hee comprehends all those that bare any note of infamie vpon them which might be an occasion to separate them from Gods people For it seemed that the Eunuches and such as had no children were reiected of God and excluded out of the promise wherein he had said to Abraham that his posteritie should be as the starres in the heauens and as the sand of the sea Gen. 15.5 and 22.17 In a word he withdrawes all men from the consideration of themselues that they may wholly fix their mindes vpon the calling of God that thus they might imitate the faith of Abraham who considered not his body now dead neither the deadnesse of Sarahs wombe so as to enter into any dispute with himselfe through his owne incredulitie touching the power of God but aboue hope beleeued vnder hope Rom. 4.18 19 20. The Prophet then speakes to the vile and contemptible lest they should be discouraged because as Saint Peter saith God is no accepter of persons Acts 10.34.35 but in euery nation he that feareth God and vvorketh righteousnesse is accepted of him Vers 4. For thus saith the Lord vnto the Eunuches that keepe my Sabbaths and chuse the thing that pleaseth me and take hold of my couenant A confirmation NOw followes the confirmation For the faithfull seruants of God which kept the Sabbath and cleaued to the righteousnesse of the Law should haue place in the Church although they were Eunuches or had any other impediment And thus it seemes the Prophet abolisheth all the externall markes and visible ceremonies wherein the Iewes onely gloried The dignitie of the new Church is not externall but spiritual For the dignitie of the new Church is not outward but spirituall and albeit the faithfull haue no appearance of glorie before the eies of worldlings nay they are rather despised and wronged by them yet are they of precious esteeme in the sight and presence of God When he ioines obedience to the obseruation of the Sabbath thence we may easilie gather that in speaking of the day of rest hee had not so much respect to the bare cetemonie as to a perfection of holinesse Where againe he imposeth bands vpon the faithfull that they should not start the least step from the duties of the whole Law for it is not permitted them to chuse any thing that likes them but that which God hath reuealed to be pleasing and acceptable to him Hypocrisie and inconsiderate zeale therefore are here cōdemned Hypocrisie and inconsiderate zeale condemned in that God opposeth his commandements to mens inuentions and inioines them to take sure hold of his couenant Vers 5. Euen
to rage and the guilt and scruples of their consciences astonish them He hath very aptly then compared the wicked to the raging sea He that would escape and auoid these tempests and horrible boiling of spirit let him beware how hee reiects this peace which the Lord offers him There is no meane betweene these two for vnlesse wee abandon all our lusts to entertaine this peace we must of necessitie be continually tormented and vexed after an horrible maner Vers 21. There is no peace saith my God to the wicked THe Prophet confirmes the former sentence namely A confirmation of the former denunciation that the wicked shall gaine nothing in seeking this peace for they shall haue alarums rung in their eares on euerie side and in regard that God makes warre vpon them therefore they shall but lose their labour to hope for peace I grant the vvicked would with all their hearts inioy peace yea they much desire it For what seeke they else in this world but to be secured and to rocke their consciences asleepe that they may take their fill of pleasures and giue themselues ouer without checke vnto all lasciuiousnesse They indeuor to banish frō them al thoughts of Gods iudgements What course the wicked take to attaine peace and would faine become senslesse and these they take to be the true meanes whereby to obtaine peace but they shall neuer this way inioy it for till they be reconciled vnto God in Christ their consciences will euer be galling them and they shall not cease to be molested with the accusations thereof And thus hee brings in God the onely author of peace who by this terrible sentence takes from the Iewes their peace and calles him his God opposing it against their vaine glory who falsly couered themselues vnder such titles For they could not be said to haue any knowledge of God whilest they reiected both his Prophet and doctrine and therefore Isaiah is bold by Gods expresse commandement to proclaime open warre against them THE LVIII CHAPTER Vers 1. Cry aloud spare not lift vp thy voice like a trumpet and shew my people their transgressions and to the house of Iacob their sinnes This Chapter depends vpon the former THis present Chapter was ill diuided in regard this is knit vnto the former so as if we will vnderstand the Prophets meaning wee must reade this as if there were no breking off Isaiah hath testified that the people should be so chastised that yet some hope of peace remained fot them Now hee confirmes this doctrine and teacheth that the Lord hath charged him to cry out of the throte A plaine gosier or as wee commonly say in our speech with open throte To what end Forsooth to shew the people their sinnes Neither speakes hee onely of the lifting vp of the voice but of that vehemencie and seueritie of speech whereof hypocrites stand especially in need as if God thundered vpon them from heauen For they flatter themselues in their vices if they be not rounly dealt withall and bee forced to come into the light nay no good is to bee done vpon them vnlesse they bee laid vpon with maine blowes Where he addes spare not it is a forme of speech much vsed among the Hebrewes I speake and will not hold my peace as we also commonly say Cry without ceasing We haue told you that the Prophet speakes not heere simply of the sound of the voice Crie sans espargner but signifies a sharpe biting kind of reprehension wherewith hypocrites must be galled to the quicke as for example if the Prophets should onely propound the Law of the Lord and shew wherein the rule of a well ordered life consists should fall into the praise of Gods worshippe and without any vehemencie reprooue iniquities what would hypocrites haue been the better for such a cold manner of preaching For their consciences are so drowsie that they cannot be awakened but with loud and shrill cries A cold maner of preaching then would doe them no good vnlesse they were sharply pressed and thundered vpon with terrible threats Saint Paul imitating the Prophets hauing proued all mankind guiltie and worthy of death he riseth vp with great vehemencie against such as had some appearance of holinesse and yet abused Gods patience Behold saith he thou art called a Iew and restest in the Law and gloriest in God thou knowest his will and approuest the things that are excellent being instructed in the Law Thou takest vpon thee to be a leader of the blind a light to such as are in darknesse an instructer of the ignorant and an instructer of them that lacke discretion hauing a forme of knowledge of the truth in the Law But thou which teachest others teachest thou not thy selfe thou that preachest another should not steale yet doest thou steale c. Rom. 2. Against such in conclusion hee denounceth iudgement and the horrible vengeance of God because they abused Gods goodnesse and gloried in his name in vaine Likewise in this place the Prophet taxeth the Iewes in particular who gloried in the name of the Lord and in the meane while rose vp in armes against him This is the course then that must be taken with hypocrites who content themselues with an outward maske of holinesse if wee meane to discharge our duties profitably and as we ought And euen as the Lord hath exercised his Prophets in this combat so mus◠wee also at this day be in like maner exercised that we may not feare the faces of hypocrites nor content our selues to haue reproued them lightly in two or three words but to cry aloud with might and maine against them But may some say If the Lord command such to be reproued for their sinnes Obiect to whom he promiseth peace then no doubt but his meaning was to leaue them some hope of saluation and yet it is out of question that this speech is directed to the reprobates against whom before he proclaimed open war I answere the faithfull were then few in number for a small remnant only imbraced this peace which was offered them When Isaiah then giues hope of a peace neere hand he had respect to that little flocke when he proclaimed warre that was to terrifie the multitude who were reuolted from God and contemned all admonitions For the state of the people was such that nothing was sound nor pure among them as we haue seene in chap. 1.21 He mentions the house of Jacob in regard the most of the people were corrupted Now this distinction in the Prophets Sermons is diligently to be noted of vs in that they now speake to the whole bodie of the people and by and by restraine their speech to a small number of the faithfull But it is not without a very sharpe and biting reproch that hee calles those his people and the children of Iacob which were degenerate from their originall and had shamefully reuolted from the faith of the Patriarks This
therefore is a yeelding of so much to them but with a plaine mocke As if he should say There are no deserts at all of theirs which shall priuiledge them from hearing their owne Verse 2. Yet they seeke mee daily and will know my waies euen as a nation that did righteouslie and had not forsaken the statutes of their God they aske of me the ordinances of iustice they will draw neere vnto God saying A preuention to an obiection HE meant here to take from hypocrites all occasions of replies for they had their exceptions readie We feare serue loue and seeke God with our whole hearts Wherefore blamest thou vs as if we were infidels For we would thou shouldest wel know we order our liues according to the ordinances of the law But to meete with this obiection hee denies that they doe any thing purely or sincerelie but that all is hypocriticall and from the teeth outvvard and therefore God who chieflie requires a perfect heart Gen. 17.1 reiects such a fained seruice And wee are to obserue the order which the Prophet here followes For hauing proclaimed open warre against the wicked and hypocrites he now seuerely reprooues them and stripes them quite of their fained pretence vnder which they shadowed thēselues For thus they were to be handled and to bee ferreted out of their lurking holes otherwise doctrine would profit them but little or nothing Which order as al the faithful are to obserue in regard of others so ought euery one to applie this doctrine to his seueral vse that he may not please nor flatter himselfe in his vices lest he deceiue his owne heart or suffer himselfe to be seduced by the illusions of the diuell Let euery one bring with him a pure and an vpright heart if he meane to profit in the pure doctrine and to be acceptable to his God Moreouer although Jsaiah attributes to these dissemblers and disloyall some kind of holinesse How he ought to come to bee fitted that meanes to profit by the word yet he againe taxeth them with a verie bitter flout as if hee should say Your impudent boasting is accompanied with too manifest an obstinacie And thus it is not only a plaine mocke but there is a complaint mingled therewith for presuming to serue God in hypocrisie Whereas if their shewes were rightlie examined and that the whole course of their liues were sufficiently sifted it would be found that their hearts were farre remote from God They aske of me Those who thinke that hypocrites doe here complaine of God and rise vp against him as it were to pleade the matter with him haue not rightly conceiued of the Prophets meaning I confesse we shal see this hereafter but before that he plucks off from them that maske of fained holinesse Hauing said then that they sought God dailie as if nothing had bin deerer to them then religion he prosecutes the same sentence and saith that they asked of him ordinances of iustice to the end they might honour God and follow an vpright course of life to wit when they made shew to burne with zeale And no question but the Prophet here recites the chiefest exercises of the faithfull which sometimes hypocrites in appearance seeme to imitate Now the maine point of true godlinesse consists in seeking to Gods reuealed will that our conuersation may bee squared according to the rules which hee giues and to depend vpon his sacred mouth But the hypocrites doe counterfeit this in such wise that for the most part they seeme to practise that which appertaines to Gods worship in an higher measure then the faithfull Vers 3. Wherefore haue wee fasted and thou seest it not Wee haue punished our selues and thou regardest it not Behold in the day of your fast you will seeke your will and require all your debts HEe passeth on further in the same argument and saith He still prosecutes the same argument in this and in the next verse that besides this hypocrisie which thus blindes those that serue God to the halues pride doth so superabound in them that they dare in plaine termes make opposition against God himselfe and when hee presseth them neere they burst forth into complaints as if he offered them great wrong As if they shuld haue said Hast thou any reason to reiect our seruices fasts and praiers Wherefore shouldst thou not accept of them Canst thou in equitie suffer vs to punish our selues thus for nothing Hee hath already granted to the hypocrites some shew of holinesse whereby they deceiued the world but now he shewes that rhey were besotted and ready to burst with pride inwardly vnder pretence of their painted workes with which they thought to satisfie God and in regard thereof outfaced the Prophets and flattered themselues in their wickednesses namely in their infidelitie rebellion and obstinacie against God distrust crueltie deceit and oppression These were light matters with them and they thought they might easilie purge themselues of them by fastings and such bodily exercises for these were their goodly merits in which they imagined the whole worship of God consisted and by which they hoped to be absolued from all their sinnes And thus they strained at a gnat and made no bones to swallow a Camell Mat. 23.24 But if the Iewes had onely been such and that the world were now growne better then should we be inforced to seeke out examples heere of farre hence but seeing we haue experience euery day of the like dealing we need not spend much time in the exposition of this text Besides this complaint may as well be referred to the word as to the power of God For the Lord iudgeth hypocrites both waies First he reprooues them by his word and secondlie he punisheth their wicked obstinacie This may then be referred as well to his corrections as to the former reprehension But yet I had rather referre it to the word and I thinke that the hypocrites who vaunted of their fasts are here rebuked for opposing these exercises against the Prophets admonitions As if forsooth they had been the true seruants of God and that they were wrongfully reprooued Neither am I of their mind who thinke that the people complaine of God for vsing them so seuerely in this their banishment But I rather thinke they complaine of the Prophets of God who as they thought rebuked them too sharpelie For the Iewes would needs be held for zealous and deuout men and could not endure that any should condemne them of impietie or iniquitie And for this cause the Prophet discouers their affections tels them that they stroue against God that so they might know they had not to doe with a mortall man In the second part of the verse in the person of God he refutes the vertues which the hypocrites proclaimed with sound of trumpet The reason is because they neuer made any reckoning touching the putting off of their froward and carnall affections nor began not at the deniall of
and a safe abode in their Country for we know that Iudeah was situated on high aboue the regions round about and that Babylon was seated lower so as the people was hid there as within a caue And yet hee shewes more plainly what he meant by this word to mount for hee promiseth to them the possession of that heritage which was promised and giuen to the Fathers which they also should then inioy after that for a time they had been depriued of it He addes for the mouth of the Lord hath spoken it that they might know for certaine that all these things should take effect But this must not only be vnderstood touching these promises but must also be referred to the former part of this Chapter For therein hee hath sharply censured the hypocrites who thought to haue made their party good against God shewing also that they were notwithstanding their plea iustly punished for their iniquities yea that it was in vaine for them to quarrell with God by opposing their vaine and vnprofitable workes to his iustice And therefore hee brings them backe to the true obseruation of the Sabbath day and shewes that all shall goe well with them if they worship the Lord purely and in the end concludes that in all these things they had not to doe vvith a mortall man but vvith the eternall God vvho is the Iudge that testifies these things THE LIX CHAPTER Vers 1. Behold the Lords hand is not shortened that it cannot saue neither is his eare heauie that it cannot heare 2. But your iniquities haue separated betweene you and your God and your sinnes haue hid his face from you that he will not heare The Prophet maintaines Gods equall dealing against the slanders of the wicked THis Sermon is in a manner like to the former For after hee hath vnmasked the hypocrites who falsly vaunted theÌ„selues and shewed that their punishmeÌ„t is iust now hee answeres to the rest of their obiections The custome of such kind of persons is to accuse God either of impotencie or of ouer great seueritie and therefore he shewes that neither power nor vvill is wanting in God to saue those that be his but that it is their owne peruersitie that hinders him from causing them to feele his liberalitie and consequently that they did wickedly to complaine of him in vttering such slanders against him seeing that themselues rather deserued to be accused The word Behold hath great weight in it for it is as much as if the Prophet in speaking of a thing present should haue pointed it out with his finger for the greater certentie that so he might at once cut off all the cauils and replies of hypocrites Now we must supply oppositions in the words shortened and heauie as if he should say The hand of the Lord vvas once strong enough to saue his children and once his eares vvere open to heare their praiers and now hee is no changeling as if his hand were maimed or as if his eares were heauie that he should not be quicked enough of hearing The sum is that men are not to charge God with mutabilitie as if he had altered his nature but that the whole blame rested in themselues in regard that by their sinnes they had as it were shut vp the passage against his bountie and would not admit of his succour So that if themselues had not laid impediments in the way hee would haue caused them to haue felt his power and mercy as well as their fathers in times past had done And thus he drawes his argument from the perpetuall and equall constancie of God whose grace they reieced by their sins and would none of his helpe Doctrine Hence we gather that it is our sinnes only that depriues vs of Gods fauour and sets him and vs at oddes For that which the Prophet said of his time agrees to all ages for hee maintaines Gods cause against the slanders of the wicked God therefore is alwaies like himselfe and is neuer wearie of well doing his power is not lessened but it is wee our selues that shut vp the gate against his grace Obiect But some will obiect that God cannot bee preuented by mens deserts and therefore it must needes be that hee doe good to the vnworthy Obiect Ans I confesse this is true but yet I say that mens peruersitie sometimes ouerflowes so farre that it stops vp all passage against Gods benefits no lesse then if of set purpose we meant to driue him farre away from vs. And albeit hee neuer heares any but with pardon it being also our duties alwaies to bring with vs into his presence requests touching the forgiuenesse of our sinnes yet hee neuer heares the prayers of the wicked We are not to wonder then if the Prophet accuseth the people for hauing reiected Gods benefits by their wickednesses and for making him vnappeaseable by their obstinacie To be short for making a diuorce by which they repulsed and turned backe the ordinary course of Gods graces Vers 3. For your hands are defiled with blood and your fingers with iniquitie your lippes haue spoken lies and your tongue hath murmured iniquitie He descends from the generall to particulars NOw he brings their workes to light to stop their contendings and that they should not call into question what these sins were which had made this diuision He takes away from theÌ„ all excuse then in discouering vnto them these particular vices as if their wicked life had been blazed in an open theater Now he speakes in the second person in regard that he maintaines and prosecutes the cause of God whose aduocate he is and therefore he separates himselfe out of the wickeds societie to whom now he will not ioyne himselfe although hee were not vtterly exempt from sinne But hee feared and honoured God notwithstanding and therfore had his conscience cleare He is vnfit to controle otheâ—s that is gâ—iltie himselfe of the same crimes For he which shal be tainted with the same offences cannot freelie condemne others neither shall he be fit to debate the matter because he bereaues himselfe of his authoritie by his scandalous and wicked life For we ought not to be culpable of the vices which wee reprooue in others vnlesse we meane to make the doctrine which we teach a matter of scorne and derision and our selues to bee taken for bold and impudent fellowes But on the other side when we serue our God in a pure and good conscience then hath the doctrine which we deliuer maiestie and power in it and leaues the aduersarie the more without excuse Now it is not to be held as a matter superfluous that he laies forth the vngracious life of this people thus by peece meale For men are wont to seeke out many starting holes neither can they be brought into any good order vnlesse they bee first brought to acknowledge their offences In mentioning of blood his meaning is not that they committed open murthers but thereby
but rather a generall reuolt For by this verse hee giues vs to vnderstand that they were so corrupted that there was not one dram of faith integritie feare or conscience in them For what is it to lie against God but wickedly to depart away from him as if they plaid the flat rebels He not onely reprocheth them then with the breach of one or two commandements of the law but saith that they renounced God and reuolted from him lest they should come at his call In the next place he saith that they were giuen to forge vvicked matters and that they were wholly stained with falsehood For it is much more detestable to vtter false matters out of the heart then to be suddenly ouertaken vvith a lie yea or to deceiue vpon the instant In the meane while these rebukes no doubt cut the very hearts of the Iewes who were readie to brast with pride taking themselues to be exceeding holy men But hypocrisie must bee thus dealt withall because a plaine admonition in such a case would haue done little good By this example then al Pastors when they see the Church of God corrupt and men to please themselues in themselues to lie rotting in their dung thus must they oppose themselues and â—rie sharply and shrillie against the same Vers 14. Therefore iudgement is turned backward and iustice standeth a far off for truth is fallen in the * Or place street and equitie cannot enter THose are deceiued who thinke he returns to his first speech in vers 9 The former discourse still p osecuted in this and in verse 15. as if he now spake of the punishments which the people had felt from Gods hand For he still prosecutes his former discourse and discouers the corrupt diseases of the people to testifie vnto all that they were iustly punished But this verse we must thus distinguish froÌ„ the ninth where he said That iudgement vvas gone farre off For in that place hee pronounced that the Iewes were depriued of Gods helpe in regard they had made themselues vnworthie that hee should be any longer a defender of their cause But here he saith that iudgement vvas turned backward because they had ouerturned all iustice and equitie amongst themselues They receiued then a recompence according to their deserts when Gods iustice stood a farre off and appeared not for their helpe seeing they had banisht iudgement and iustice farre away from them For we doe but lose our time to expect that from God which wee haue denied vnto others and haue cast behind our backes In the place That is to say in the publike assemblie For his meaning is to speake of those places where they held their courts And thus hee signifies that corruptions had not onely seazed vpon some priuate persons but that the whole estate of the people was so depraued that there was nothing sound amongst them If any vices raigne among the common people there may some good order be taken to remedie the same as long as iustice hath place Where iudgement seates are corrupted theâ—e the contagion of sinne is vniuersally ouerspread but if the iudgement seates themselues be ouerturned or corrupted then it must needes be that all things are infected with an vniuersall contagion Hee also bewrayes their vnbridled libertie in that they were not ashamed to doe euill in publicke places and that they neither fled from the light nor from the eies of men Vers 15. Yea truth faileth and hee that refraineth himselfe from euill maketh himselfe a pray and when the Lord saw it it displeased him that there was no iudgement BY this it sufficiently appeares A confirmation and amplification of the former sentence that Jsaiah spake not in the former verse of the punishments which the people sustained For he prosecutes the very same discourse with the former and shewes that the people had no cause to complaine of the rigor of their chastisments seeing they had so grosely offended and prouoked the Lord. Hee confirmes his former speech then namely that truth was fallen iustice had no more place and here he amplifies the same further in adding that he which refrained himselfe from euill made himselfe a pray The most of the expositors among the Hebrewes reade this part of the verse with a breath thus Truth is fallen and was made a pray in refraining it selfe from euill But I see no reason why they haue accepted of this sense Saint Ieroms S. Ierom. exposition which I also haue followed is much better and more agreeable This phrase of speech is very frequent in Scriptures as wee see in Iob 1.1 of whom it is said that he was an vpright and iust man fearing God and eschewing euill Salomon also saith Prou. 14.16 That a foole rageth but the wise man feareth and departeth from euill Well the Prophets meaning is that all honest courses were so hated and abhorred that the small remnant of the faithfull could not liue in safetie As if he should say Whosoeuer meane in these times to haue societie with men must of necessitie be as wicked as they according to the old prouerbe Prouerbe Hee must howle amongst vvolues but he that will refraine from euill shall be deuoured of the wolues like a poore sheepe Truly hee heere expresseth the height of impietie The height of iniquitie for he shewes that truth vvas so falâ—en that no honest man durst conuerse amongst them Why so Because whosoeuer refrained himselfe from euill did by and by fall into the iawes of Lions And the Lord savv it This tends to the consolation A consolatioÌ„ of this people for his meaning is that notwithstanding this peoples obstinacie wich in a manner seemed irremissible yet God would tender their welfare And howsoeuer for a time he had seuerely punished them yet would he at last thinke vpon his couenant so as in curing their euils hee would restore vnto them incredible comfort He speakes heere of the time to come and promiseth that a day will come after all these calamities that God would send some reliefe to the remnant of his inheritance for the Iewes had been left destitute of all hope if the Lord had not added this consolation Take a view heere then after what sort men are wont to plunge themselues into contrarie vices Are they reproued then either they grow stubburne or being surprized with terrors they fall into despaire We are therefore carefully to obserue our Prophets course which he heere takes for in the first place it was needfull that the Iewes should be sharply rebuked that so being touched and humbled by repeÌ„tance they might cease to murmure or repine against God In the second place he promiseth them a moderation of their chastisements with hope of deliuerance that they should not faint but wait for the Lords helpe who neuer suffers his Church to perish for he so corrects his chosen for a time that hee will neither forsake nor vtterly consume them If
Gentiles were not couered with a cloud of miseries whilest the Iewes in the meane while enioyed their ease Seeing then the condition of the Church is separated from the state of the whole world the benefit which Isaiah possesseth the Church of in this place is spirituall As also this brightnes which he promiseth is spirituall This therefore belongs to the spirituall kingdome of Christ whereby the light of the Gospell enlightned all parts of the world Yea the strange nations were enlightned by it To this appertaines that which followeth The Lord shall arise vpon thee For albeit hee shewed that Gods fauour should appeare by manifest signes and effects yet he leaues not out that which was the principall namely that the faithfull should sensiblie perceiue that hee was their father to the end they might wait for their saluation from him Doctrine 1 Hence let vs gather that we are ouerwhelmed with darkenesse till such time as the Lord lightens vs with the testimonie of his free adoption I speake of all mankind for Jsaiah teacheth that this quickning light proceeds from God only thereby to signifie that it is the especiall gift of his owne hand Secondly Doctrine 2 we are to note that the Church only partakes of this brightnes that is the elect of God Whence it followes that it is no common or naturall gift but such a one as with which the Lord supplies the common defect of mans nature And hereby also wee perceiue that there was neuer any sparke of true light No light out of the Church but in the Church For all men besides are enwrapped with darkenesse albeit they thinke to be in the light and that they haue a great splendor neither can they be deliuered out of this darknesse but by the light of the Gospell He addes the word glorie For after the Lord hath once receiued vs into his fauour he so continues the same vnto vs that his benefits doe daily more and more flow in vpon vs with greater increases Vers 3. And the Gentiles shall walke in thy light and kings at the brightnes of thy rising vp A confirmation in this and the verse following THe Prophet now confirmes that which we were saying to wit that men haue no light of their owne but that whereby the Lord enlightens them through his word All will confesse so much but they doe not worthilie esteeme of this grace as they ought they onely take it for some common thing which appertaines naturally to euerie man but here it appeares that it is supernaturall And therefore it must be distinguished from nature as the repetition of these wordes vpon thee sufficientlie shewes First then let vs hold it for certaine that this benefit proceedes onely from God secondly that all indifferentlie do not partake hereof but the elect onely whom the Lord enlightnes by his free grace that he might exempt them out of the common rancke of other men Now this is done by Christ who is called the sunne of righteousnesse Mal. 4.2 because we are inlightned by his beames Moreouer the Prophet teacheth that the grace which was communicated vnto the Iewes shall bee spread far and wide According as the words of the couenant often sound In thy seede shall all the nations of the earth bee blessed Gen. 22.18 For the light which was proper onelie to a particular nation would bring no benefit at all to others But for as much as the doctrine of the Gospell was to be spread into all parts of the world Iudea bare this light that from thence it might shine to the Gentiles who saw not one sparkle thereof before For in that he makes this light proper to one people he shewes that the world could not otherwise be enlightned nor attaine to the participation of this benefit but in seeking this light in that word which came forth of Iudea and was heard in Ierusalem where the lampe of the Lord was kindled and from whence the Sunne of righteousnesse cast his beames that thence he might afterwards enlighten all the habitable corners and quarters of the earth As in chap. 2.3 wee haue seene That the law went forth of Sion There is no light then but in the doctrine of the Prophets so that whosoeuer they bee that recoile backe from it they falsely bragge of vvalking in this light By the brightnesse of thy rising vp hee alludes to the breake of day For as the morning star begins the day by striking thorow the heauen onely and foorthwith the sunne shines ouer all the world so the breake of day began first in Iudea whence the light arose and spread it selfe throughout the vvhole vvorld For there is no corner of it which the Lord hath not enlightned with this light He mentions kings This light belongs as well to Kings as to common persons that we should not imagine this light belonged to the common people only but to Princes and great Lords who otherwise doe much please themselues in their dignities Truely the honour which he here attributes to the Church is exceeding great seeing her brightnesse shall bee so glorious that it shall draw vnto her As the Moone drawes her light from the sunne so the Church borrowes her light from Christ kings and nations He calles it the Churches light not because shee hath any light of her selfe but in regard shee borrowes it from Christ as the Moone takes her light from the Sunne Vers 4. Lift vp thine eies round about and behold all these are gathered and come to thee thy sonnes shall come from farre and thy daughters shal be nourished at thy side BY many words he confirmes this promise touching the restauration of the Church which seemed a thing altogether incredible and therefore was a matter hard to bee beaten into the heads of the Iewes in an estate wherein things were so perplexed and confused For then none but the kingdome of Iudah stood which daily decaied till at last it fell flat to the ground Afterwards when the people were carried away captiue all things grew so desperate in these horrible scatterings and wofull ruines that as it seemed the Church was vtterly abolished It was needful therfore that this doctrine should be many waies confirmed that mens minds which of themselues are too much inclined by nature to distrust Men inclined ouermuch by nature to distrust might no longer remain intangled with doubtings For this cause then he brings the Iewes as it were to the thing done notwithstanding it were yet farre off to the end they might assure themselues no lesse of the accomplishment thereof then if the thing were alreadie effected before their eies Now hee commands the faithfull to lift vp their eies on high that is to say aboue al humane thoughts for whilest we remaine fixed to outward appearances wee cannot sauour the fruit of these promises He ads round about that they might certainlie know the people should not come from one nation alone but from all parts to
worshipped in her that the ministrie of the word may florish and be aduanced there and that she may thereby retaine some discipline Discipline which may serue as a bridle to curbe euery one And yet herewithall that the faithfull must remember it is a more blessed thing to giue then to take Act. 20.35 that thus they may be instructed to beare pouertie patiently to the end they may inrich others with their spirituall riches Lastly he addes that that which for a time was hidden shall be discouered namely the Iewes should know that they were not elected in vaine in regard they should feele by experience that God was carefull of their saluation Quest But some may aske if they knew not this before they were led captiue I answere Ans this banishment resembled a thicke and grosse darknesse which comparison also our Prophet vsed in the beginning of this chapter Seeing then that vnder this grieuous seruitude they could behold neither the power nor glorie of God he now drew them into the open light Faith and experience distinguished Not that faith failes in afflictions but because the feeling thereof is one thing and experience another Whilest we seeme forlorne then faith soares vp aloft farre aboue the present miserie and those thicke mists with which we be enwrapped And if God be pleased to restore vs to our perfect estate then wee perceiue the thing not by the eies of faith but by experience it selfe loe here that manifest knowledge whereof hee speakes As if he should say after I shal haue dealt liberally with you you shall then see by the effects that I am your redeemer He doth of set purpose vse the title of the mightie one of Jacob in regard he had formerly often shewed himself to be such an one towards them And that not onely Jacob himselfe had many waies felt Gods power by experience but that his successors also had prooued that it was in him in whom they were to seeke assured helpe Thus then hee calles him mightie to the end they might acknowledge that God would be the same for euer towards them which in times past hee had been to their fathers Vers 17. For brasse I will bring gold and for iron will I bring siluer and for wood brasse and for stones iron I will also make thy gouernment peace and thine exactors righteousnesse The excellencie of Christs spirituall Temple discribed THe Prophet alludes to the building of the old and ancient Temple and compares it with the spirituall and heauenly As if hee should say When you shall bee carried away captiue then you will bewaile the ruine of the Temple but I will so worke that you shall build it after a more excellent manner In stead of brasse then I will bring gold and in stead of iron siluer for wood brasse and for stones iron As if he had said All shall bee full of magnificence and glorie in that second Temple which shall succeed the first Now we know that this prophesie was neuer accomplished in the externall restauration of this people Nay it is certaine that the beautie of the second Temple was farre inferior to the first Ezra 3.12.13 It followes then that the Prophet who in spirit saw the true redemption recites not only that which should fall out presently after the returne of the people but publisheth the excellencie of the spirituall Temple which is the Church of Christ we must therefore come by a direct line as it were vnto Christ if wee will attaine the true meaning of this prophesie In his kingdome these things were fully accomplished and the dignity of the first Temple was much surpassed For the Lord shed abrode the gifts of his holie spirit which farre excelled either gold siluer or precious stones Wee may now then see the Temple built of precious stones as it was in Chapter 54.11.12 As concerning the word superintendance others tanslate tribute Neither do I doubt but the Prophet meant closelie to compare the miserable seruitude vnder which the people should be held with that excellent dignitie to which they were afterwards aduanced For to peace and iustice he opposeth the exactors who vniustly tyrannised ouer them whilest the Iewes were vexed with the couetousnesse and crueltie of the Babylonians Now he shewes that the exactors being cut off there shall be no other superintendancie then peace and iustice This was more fullie accomplished when we were deliuered from the tyrannie of the diuell by Christ For by his Gospell he erected a kingdome of righteousnesse which is not yet finished But wee are to wait for his last comming to see the perfection thereof and yet in the meane while to content our selues with these first fruits Vers 18. Violence shall no more bee heard of in thy land neither desolation nor destruction within thy borders but thou shalt call saluation thy walles and praise thy gates HE here more largely expresseth that which we haue said namely An amplification of the former doctrine that in describing the happie estate of the Church hee priuilie opposeth the miseries and calamities wherewith shee had been diuerslie afflicted thereunto For which cause hee promiseth that in time to come shee should no more be vexed by them I grant notwithstanding that many euils befell them after their deliuerance What of that Yet the people were neuer so vtterly wasted but some forme of a Church still remained and by meanes hereof they enioyed peace feeling by experience that God kept and defended them by his power Wee must not take it then as if the Prophet in these words promised them to be exempt from all trouble and encumbrance But this consolation was added by way of comparison in regard of the miseries to come to wit that the Lord will spare his Church which shall be in safetie vnder his protection And questionlesse in the course of their deliuerance they euidently perceiued some testimonies of this peace which the Prophet doth here so highly extoll To bee short we must alwaies remember that which we haue so oft repeated namely that wee feele all these things in part onely because the kingdome of Christ is not yet accomplished And thy gates He alludes to the building of the Temple or of the Church as we haue said elsewhere and shewes that her safetie shall not consist in towers walles or other enclosures and that howsoeuer humane helpes should faile her yet should shee haue sufficient safetie and quiet contentment in God alone But to the saluation of the Church he ioyneth praise or ioy for being now in perfect safetie shee should reioyce whereas before during her oppression she lay trodden vnder foote in an hopelesse silence Vers 19. Thou shalt haue no more Sunne to shine by day neither shall the brightnesse of the Moone shine vpon thee for the Lord shall bee thine euerlasting light and thy God thy glorie 20. Thy Sunne shall neuer goe downe neither shall thy Moone bee hid for the Lord shall be
thine euerlasting light and the daies of thy sorrow shall bee ended HEe teacheth that the Churches felicitie shall not be temporarie but eternall The Churches felicitie not temporall but eternall For he separates her from the common condition of men among whom nothing is stable nor permanent Why so Because whatsoeuer is vnder the Sunne be it neuer so well established yet is it subiect to diuers mutations and changes But the state of the Church must not be measured according to the dangers of this present life in regard shee is preserued euen in the midst of greatest stormes As if he should say Iudge not of thy saluation by outward appearances but bee thou sure that God holds that safely in his hand The Lord will bee thy Sunne so as thou shalt haue no more need of the light neither of Sunne nor Moone Feare not any change then or confusion of things for thou shalt inioy a perpetuall and an immoueable light And yet we must not take it as if the Prophet meant heereby to affirme that Gods children should be depriued of the commodities of this present life Though the felicitie of Gods chosen consists in eternall good things yet are â—hey not therefore to be depriued of the vse of temporall things For seeing the Lord hath bestowed them on all men indifferently then hath hee much more ordained them for his seruants for whose sakes euen all things were created of God in regard he hath a speciall care ouer them But the Prophet meant yet to signifie something more excellent which the children of God onely doe inioy namely that heauenly light This the wicked cannot apprehend and therefore they deadly hate it For howsoeuer they haue the light of the Sunne and other like benefits yet cannot their felicitie bee firme nor stable because they are without feeling which hinders them from tasting the principall good thing to wit that God is their Father Our Prophet therefore distinguisheth the condition of the Church and of the faithfull therein from the common estate of men in the world to teach vs not to measure it according to the changes and alterations of inferior things as also to informe vs that in the midst of the most palpable and grosse darknesse God vseth to let the light of his fatherly countenance shine vpon his children to cause them to reioice Though all the elements then should cease to doe their office or should threaten vs with an heauie looke let it suffice vs notwithstanding that God fauours vs. By the name of Sunne and Moone vnder a part hee comprehends the state of the whole world which is often times changed Vers 21. Thy * Or peoples people also shall be all righteous they shall possesse the land for euer the graffe of my planting shall be the worke of mine hands that I may bee glorified THe Prophet shewes heere wherein the true establishment of the Church consists truly when shee is separated from the godlesse and that the faithfull onely haue place in her The Church is then truly established when she is separate froÌ„ the godlesse and that the faithfull alone haue place in her But we know that hypocrites are alwaies mingled amongst the true children of God in the Church We haue also told you that the kingdome of Christ is heere deciphered out not such a one as it shall be in euery particular moment of time but in its perfection Christ at his first comming began to accomplish that which is heere said when he purged his Church in which regard he calles his Gospell a fan because by it the chaffe is separated from the wheat Mat. 3.12 And he continues still euery day to purge it and wil hold on that course euen to the day of haruest In the meane while there must be much refuse mingled amongst the good graine which in that day shall at last bee vtterly purged and clensed out Moreouer heere is a close opposition betweene that prophane and wicked troope who by their filthinesse doe pollute the sanctuarie of the Lord. Further also he seemes to mention the vocation of the Gentiles when in the plurall number he saith that all peoples shall be righteous Where hee addes that they shall inherit the land for euer I doubt not but he had respect vnto Iudea and closely opposed the time of the restauration to that of the captiuitie which was at hand As if he should say Albeit I doe banish my people out of their inheritance yet after seuentie yeeres I will bring them backe againe to possesse it for euer It is also to be noted that he restraines this promise which appertained to all the people of Zion to the righteous For thus there is a kind of correction whereby he shuts out all hypocrites who are wont vainly to vsurp snatch vnto them those titles which onely belong to the true children of God This sentence then agrees with the beginning of the 73. Psalme Yet God is good to Israel euen to the pure in heart For here the Prophet attributes the name of Jsrael which all bragged of to the true seruants of God onely And so in this place we may say as much of the word peoples to wit that little remnant which shall be purged from their vncleannesse This was not wholly accomplished among the Iewes they had the beginnings of it indeed when they were restored home vnto their Country againe that so afterwards by their meanes the possession of the whole world might be giuen vnto Gods children And as he spake heeretofore of the restauration of the Temple which was not perfect in Ierusalem but should bee extended thorow all the quarters of the world so this possession of the land must not bee restrained to Iudea alone seeing it stretcheth it selfe further off in regard all men are called to haue their part therein that so by faith they may bee the children of Abraham and consequently be made heires These phrases of speech then which are much in vse among the Prophets ought to be diligently obserued The phrases of speech vsed by the Prophets ought diligently to be obserued that we may the better attaine to their meaning and not to curtall their sentences nor wrest them to a wrong sense Their exposition then is too far fetched and farre remote from the proprietie of the Prophets language who by the land vnderstand heauen the blessed life For the land of Canaan was giuen to the children of Israel that being separated from the rest of the world as the peculiar flocke of God they might in that place serue him purely And therefore to possesse the land by right of inheritance signifies nothing else but to continue and remaine in the Church of God Where God affirmes that the graffe of his planting shall be the vvorke of his hands it serues to confirme the hope of the faithfull For in mans iudgement it was a thing vnpossible that euer the Church should bud againe for all esteemed
Now as often as the Scripture mentions the spirit of God and saith that it dvvels in vs We must not thinke of the spirit without his efficatie 1. Cor. 3.16 let vs consider of his efficacie and power and not imagine it to be some vaine and idle thing in vs without any effect Wherefore after the Prophet hath spoken of the Spirit of the Lord in the second place he addes the anointing thereunto thereby vnderstanding the vertues which proceed from that spirit To which purpose Paul saith 1. Cor. 12.4 that there are diuers gifts but only one spirit from whence they flow No man ought to take vpon him the office of a Teacher vnlesse he be able to manifest that hee is called thereunto of God This place is diligently to be obserued of vs for no man ought to take vnto himself power or authoritie to teach in the Church of God vnlesse he be able to shew that he is called therunto by the vertue of Gods spirit And so testifies S. Paul in 1. Cor. 12.3 namely that no man can say Iesus is the Lord but by the holy Ghost But may some say wee see that euery one bragges of the spirit For the Pope Obiect the Anabaptists and other heretikes and fanaticall spirits haue alwaies the holy Ghost in their mouthes as if hee were their gouernour How or by what meanes then may wee discerne of him that is sent by God and conducted by his spirit from him that is not By the anointing That is to say Ans if he be endued with gifts answerable to this charge If hee then who is sent of God haue the graces and gifts which his office requires then hath he assuredly the holy Ghost But if hee will take vpon him the office of a teacher and in the meane while is destitute both of knowledge and doctrine let him be held for a seducer To preach The Prophet attributes not vnto himselfe the authoritie of a teacher till hee hath made it manifest that he was sent of God His authoritie is founded vpon his anointing namely in being fitted and furnished by the Lord with sufficient gifts It is our duties to giue him audience then not as to a priuate person but as vnto a publike Minister sent from heauen To the afflicted Others translate To the meeke and the word Anauim signifies both the one and the other But I had rather retaine the first signification in respect the Prophet speakes of the prisoners and of those that are bound And yet as I take it he comprehends both For he speakes of such who being vtterly forsaken and reiected are also miserable in themselues Christ is only promised to such as are humbled and brought low by the sense of their miseries who hauing no conceit of their own worth do willingly containe themselues within the bounds of modesty and humility Hence we gather that our Prophet speakes properly of the Gospell For the law was giuen to bring downe all loftie imaginations and such as are swollen with vaine confidence but the Gospell is ordained for the afflicted that is to say for such as confesse thēselues emptie of all good things that by and through it they may be raised vp and comforted For to what end are the Prophets Apostles and other Ministers anointed but to restore and comfort the heauie hearts by the doctrine of grace To binde vp The Prophet vseth diuers phrases of speech that he might the better expresse one and the same thing In the word to binde vp he expresseth somewhat more then in the former member For he shewes that the preaching of the Gospell is no emptie sound vanishing away in the aire but a medicine that is operatiue which works not vpon those that are stubborne and strong Vpon whom the Gospell works but vpon such as haue broken and contrite hearts It is also the end of the Gospell to set the captiues at libertie We are all prisoners and fettered vntill Christ haue set vs free by his grace Iohn 8.36 But let vs beware that we reiect not the benefit which he offers vs whē he is about to smite off our yrons Generally we may note that the benefits here mentioned are distributed vnto vs by the Gospell but none are capable hereof Who are capable of the Gospell except those who feeling their pouertie doe ardentlie desire the help of Christ according as himselfe saith Math. 11.28 Come vnto me all yee that trauell and be heauie loden and I will refresh you Vers 2. To preach the acceptable yeere of the Lord and the day of vengeance of our God to comfort all that mourne The time when this grace should be manifested HE here expresseth the very time wherein this so excellent grace should be spread abrode that so he might take away all scruples doubts that might come into their heads For all of vs are subiect to sundrie cares and many incumbrances arise vp in our minds which hold them intangled with infinite discourses whereof we tast by dayly experience Now the Prophet affirmes that he is the Herald of the grace which is to be reuealed the time whereof rests whollie in the disposition of the Almightie for as himselfe was to be the redeemer of his Church by his meere fauor so was it in his owne power and that by good right to make choice of the time himselfe wherein to performe the same It may be the Prophet alluded to the yeere of Iubile The yeere of Iubile Leuit. 25.10 Howsoeuer it be he boldly pronounceth that they were patientlie to wait with meeke and quiet spirits vntill it pleased God to stretch forth his hands S. Paul in his Epistle to the Rom. 16.26 and to the Galath 4.4 calles this yeere the fulnes of time We haue also seene heretofore that the Prophet in Chap. 49.8 said Behold the acceptable time behold the day of saluation which sentence S. Paul in 2. Cor. 6.2 applies to his preaching of the Gospell For when the Lord summons vs thereby then is the gate of heauen set open vnto vs that wee should forthwith enter into the possession of Gods graces Wee must not therefore put it off till to morrow but wee must make vse of the time and take the occasion whilest so large mercies are offered vnto vs. But heere seemes to be a repugnancie betweene these two namely Quest the acceptable yeere and the day of vengeance What is the reason why Isaiah hath ioined things so different together Truely Ans because God can not vvorke the deliuerance of his Church but he must therewithal shew himself a iust Iudge in reuenging himself vpon the wicked The acceptable time then is to be referred vnto the elect and the day of vengeance vnto the wicked who neuer cease persecuting of the Church It is needfull therefore that in the deliuerance thereof they should be chastised According to which Paul saith 2. Thess 1.6 that it is a righteous thing with God to render
them vnder feete and no succour appeared and yet notwithstanding that they should be exalted vp to heauen and inclosed in the hand of God Thus his meaning is to say that howsoeuer the people were for a time as a woman left and forsaken of her husband yet they should be restored againe in such wise that their name and condition should be changed As if he should say this shall bee no perpetuall diuorce for God will at length marrie thee againe vnto himselfe Howsoeuer the Church then seemes to be contemptible Though for a time the Church seeme contemptible yet shall she not remaine so alwaies and in outward appearance bee like a woman reiected and put away yet will the Lord one day put an end vnto her miserie and calamities But withall the Prophet teacheth that this proceedes onely from Gods delite that is to say from his free fauour lest any thing should bee attributed to the merits or dignitie of men To which purpose hee saith in Hosea I vvill marrie thee vnto me in mercy and compassion Hos 2.19 Thus then the Prophet shewes that their prosperitie shall spring from none other fountaine then this namely because God will be pleased of his owne infinit loue freely to be reconciled with those whom hee hath reiected Now howsoeuer this appertaines properly to the Church yet generally are we hence to learne that Cities and Kingdomes also are restored to their first estate by the fauour and good will of God which whilest his wrath and indignation lay vpon them seemed as vtterly forlorne The Prophet then discouers vnto the Iews the originall of all calamities in witnessing that their happinesse rests onely in Gods being vvell pleased with them For hence wee may gather that God was displeased with them before whilest they were afflicted Moreouer the similitude of marriage whereby he notes out the peoples restauration is very notable and containes two points in it First that the discord betweene God his Church shall cease Why so Because she that before was diuorced shall be receiued againe into the place of a vvife Gods anger being pacified and secondly that the multitudes of the people shall abolish the shame of their widowhood For the land is married with her inhabitants as the trees with the vines on the other side it is called a widow when it is destituted of those who were wont to inhabit there Simile The good pleasure of the Lord is in thee Isaiah repeates and confirmes that which wee said euen now to wit that it is of Gods free fauour when the Church is restored and setled in her first estate and that the land receiues her inhabitants For if he turnes his louing countenance away from vs and reiects vs there is nothing to be expected but desolation neither can we then expect any thing that shall doe vs good either from the power or policies of men Vers 5. For as a young man marrieth a virgin so shall thy sonnes marrie thee and as a bridegroome is glad of the bride so shall thy God reioice ouer thee THis verse onely containes the exposition and confirmation of the former An exposition confirmation of the former verse But there seemes to bee some repugnancie betweene them because in the latter member hee makes God the sole husband of his Church and in the first he assignes her many Yet the solution is easie for when we speake of this marriage of the Church she hath but one husband that is God who alwaies attributes this title to himselfe Now this is accomplished in Christ to whom the Pastors marrie and couple the Church as a chaste and pure virgin as Saint Paul speakes 2. Cor. 11.2 Notwithstanding this hinders not that this similitude of the marriage should not be transferred to expresse the vnitie of faith which all the children of God haue with their mother the Church yea God is so her husband that yet hee marries her with all nations that are gathered into her for whilest shee is lest destitute of children she is after a sort left as a desolate and solitarie widow This therefore is spoken in regard of God who by his wisdome ratifying the holy vnion betweene the members of his Church extends the fruit of this marriage to all the body From this verse we nust gather Doctrine that then the Church of God shall bee truly peopled that is to say shall haue many children vvhen shee shall be married vnto her husband namely vnto God for at him wee must beginne that he may raigne ouer his Church and that vnder his conduct we may be gathered into her lap Then indeed shall this marriage be holy but if this be wanting it is not the multitude of people that makes the Church but rather a filthy brothell house As in the Papacie where Gods name roles vp and downe amongst them and yet his Maiestie is no where more defaced with horrible sacrileges Vers 6. I haue set watchmen vpon thy walles O Ierusalem which all the day and all the night continually shall not cease yee that are mindfull of the Lord keepe not silence THe Prophet minding to describe the perfect felicitie of Christs kingdome God is the author not onely of inward graces but of outward defences collects into a summe all things that belong to the prosperous and florishing estate of a Citie or Country To the rest of the former benefits then hee addes garisons and vvatch because the abundance and sufficiency of all things would serue to small purpose vnlesse wee were well fortified against the rage of the enemie Hee therefore shewes that the Lord will not onely furnish the Church with all things necessarie but will also plant sufficient gardes about her to defend her from theeues enemies that thus it might appeare how God is the author both of the inward and outward blessed life Shall not cease To hold ones peace is heere taken to be quiet As if he should say They shall euermore be vpon their watch to espie a far off imminent dangers But in the next place he shewes what these watchmen are to wit those that are mindfull of the Lord that is such as haue his name in an honourable estimation The Angels also may bee put in the number of these vvatchmen for we know that is their office Psal 91.11 But in regard they watch willinglie and cheerefully for the saluation of the Church Heb. 1.14 and haue no neede of being quickened vp by exhortations the Prophet directs his speech to other watchmen The verbe which he vseth is somewhat ambiguous For sometimes it signifies Remember and sometimes To call to minde either of both expositions sute not ill But me thinkes the Prophet meant simply to say that these vvatchmen should be Ministers of God to celebrate his name Some translate Those which publish or preach the Lord. But this is too constrained and breaks off the Prophets sentence for such expositors keep not themselues to the similitude
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
say If there bee any power in mee then vvill I manifest the same for your saluation and lest your mindes should vvax drouzie in so difficult a thing J sweare by my inuincible hand that conquers all things that you shall remaine safe and sound by my meanes whatsoeuer dangers can befall you to the contrary As oft then as hee promiseth vs saluation let vs forthwith bethinke vs of his vertue and power If I giue is a phrase of speech wherein more is vnderstood then that which is vttered and it teacheth vs with what holinesse and feare we ought to vse an oath With what reuerence we ought to vse an oath The words themselues are as much in effect as if he had said Let mee not be beleeued heereafter if the euent of these things doe not manifest the truth of these promises When hee promiseth a peaceable inioying of vvheat and vvine it is to shew that when the Church is destituted of them that it fals not out by chance but by the iust iudgement of God For as oft as the enemies spoile and rob vs of them let vs assure our selues that this falles out by Gods permission according as he threatens vs in his Law Deut. 28.33 As on the contrary God the author both of weale and woe it is by the speciall blessing of his hand when euery one sits in peace vnder his owne vine and vnder his owne figge-tree 1. King 4.25 Vers 9. But they that haue gathered it shall eate it and praise the Lord and the gatherers thereof shall drinke it in the Courts of my sanctuary SEe heere both the exposition and confirmation of the former sentence An exposition confirmation of the former sentence For hauing protested that hee would no more suffer the goods of the church to be exposed for a pray he now addes that shee shall inioy them In the meane while he shewes that we may iustly call wheate and wine ours when wee haue obtained them by our honest labour for those who rob others of their bread or get it by vnlawfull meanes hold it not by any right from the Lord neither can they attribute goods so gotten to his blessing as if they iustly possessed them To which also answers that in Psal 228.2 Thou shalt eate the labour of thine hands thou shalt be blessed and it shall goe vvell vvith thee But seeing he assignes food to such as shall till the ground wherefore saith he Obiect that they shall giue thanks to God Wherefore should men praise the Lord when they reape the corne and gather in the grapes by their labour and industrie This might seeme to be but a fained thanksgiuing seeing it is attributed to mens good husbandry and that God should deserue no thanks for that which a man hath atchieued by his honest paines Ans But wee must note that after the Prophet hath taught them the lawfull meanes of getting their liuing he therewithall addes that our labour shall be in vaine if the Lord himselfe doe not by his blessing of the same furnish vs with things necessarie For all that we inioy belongs of right to him and to him alone ought we to giue the honor of all that which we haue gotten When he addes in my holy courts he alludes to the solemnitie of the sacrifices They might drinke any where else it was in euery ones power to eate at home But he alludes to the custome which they held in sacrificing their first fruits vnto God at what time they consecrated the reuenues of the whole yeere as the Law inioined them Leuit. 2.12 and 23.10 And this sentence is very frequent in the bookes of Moses Thou shalt eate and reioice in the presence of thy God Deut. 12.18 Vers 10. Goe thorow goe thorow the gates prepare you the way for the people cast vp cast vp the way and * Or paue it with gather out the stones and set vp the standard for my people FRom the former words he concludes that they shall freely passe thorow the gates of the Citie which were either shut vp or broken before shut vp during the siege of the enemie broken when the Citie was destroied and raced euen with the ground Thus his meaning is then that the Citie shall be so restored that the inhabitants thereof shall be gathered in great troopes and that they shall often passe to and fro Some thinke that this speech is directed to the Pastors namely they should enter into the gates and passe thorow before others as their leaders But the sentence is generall and figuratiue wherein hee compares the Church to a Citie well peopled which notwithstanding had been laid waste for a time and desolate as Ierusalem was Others descant more wittily and say that the gates of the Church shall be open when remission of sinnes is there preached by meanes whereof God cals men vnto himself But if we will haue the Prophets true meaning then let vs note that all this is spoken figuratiuely as wee touched before Cleanse the vvay for the people See wherein the office of the Pastors properly consists but the Prophet hath spoken generally and addresseth his speech to all such whose seruice God vseth to prepare the way for his people Chap. 57.14 Then he spake to the Medes and Persians through whose meanes the Lord gaue the Iewes passage to returne home but afterwards he comprehends all others by whom God restored his Church Now he commands all men with authoritie to clense and make the vvay plaine that the Iewes might know how euery impediment should easily be remoued and that their greatest enemies should forthwith yeeld obedience to Gods commandement and herewithall he also bids the faithfull to fit themselues in good earnest for their iourney as if many workmen were alreadie prest to second them And the weight which is in the repetition of the words ought to be noted for they serue for the further confirmation of the matter Paue it vvith stones The verb Sakal signifies as wel to take away the stones as to paue And I had rather take it in this latter signification though the expositors for the most part be of the contrarie opinion Hereunto appertaines that which he saith touching the setting vp of the standard For his meaning is that the nations shall as readily obey Gods commandement as the subiects doe their Princes For they assemble and runne together when the ensigne is displaid and imploy their endeuors to bring back the people He speakes very magnificentlie then of Gods power that the Iewes might be well assured to be restored to their first estate one day Vers 11. Behold the Lord hath proclaimed to the ends of the world tell the daughter of Zion Behold thy Sauiour commeth behold his wages is with him and his worke is before him An obiection preuented THe Prophet meant to say that the Lord in working miraculouslie beyond all hope and conceit of flesh and blood will cause all nations
had bin persecutors of his Church Vers 4. For the day of vengeance is in mine heart and the yeere of my redeemed is come IN the first member of this verse Though God seeme for a time to deferre yet he will pay home at length the Prophet signifies that God will not cease to performe his office though he executes not his iudgements at the first but deferres them to a fit opportunitie which he foresees to bee best fitting Neither indeed ought wee to prescribe vnto him either the time when or the manner how he is to doe this or that but to commit it as well to his secret counsell as leaue vnto him the time when to execute all things according to his good pleasure Let vs not thinke then that hee sleepes or is idle when he deferres In the latter member hee shewes that all these things are done in respect of his loue to the faithfull when he speakes of the yeere of his redeemed Day and yeere are here taken for one and the same terme Onely the word yeere notes out the length of the banishment to the end the Iewes should neither despaire nor be discontent if their deliuerance was foreslowed Thus then the Lord punisheth and destroies the wicked for the deliuerance of the faithfull and for the redemption of his Church to which hee hath a speciall regard A consolatiō And this ought greatly to comfort vs that when the signes of Gods wrath against the wicked appeare wee may therewithall know that the fruit of the blowes which light vpon their backes shall be ours By this also wee may euidently perceiue that our gronings haue been heard namely because that when God is minded to succour the afflicted we see he armes himself with strength for the confusion of his Churches enemies Wherefore howsoeuer the crosse lie heauily vpon vs presseth vs downe with the weight thereof yet in vndergoing it patiently let vs learne by hope to raise vp our hearts to this yeere which God hath limited for the execution of his vengeance Vers 5. And I looked and there was none to helpe and I wondered that there was none to vphold therefore mine owne arme helped mee and my wrath it selfe sustained mee A further illustration of the former Doctrine ALbeit the Iewes were destitute of all helpe and that no man relieued them either by words or deedes yet he shewes that the onely arme of the Lord shall suffice to punish the enemies and to set his Church at libertie Hee teacheth them then to looke for saluation from God onely that they should not gaze heere and there but depend whollie vpon God who stands in no need of other mens helpe For this cause he brings him in wondering that no man reached him forth his hand when he was about to execute his iudgements the better to imprint this doctrine in the hearts of the faithfull namely that God needes no mans aid but is al-sufficient of himselfe to obtaine saluation for his people And by this circumstance he further illustrates that succour which he was determined to giue vnto the faithfull partly to correct their distrust and partly to exhort them to thankfulnesse for the time to come for when God saith he vvondred and was vtterly astonished hee puts vpon him another person because this astonishment was indeed properly in the Iewes who neither would nor could belieue more then what men were able to doe He therefore opposeth his arme to all meanes whatsoeuer shewing that hee will satisfie himselfe with the inuincible power thereof as well to manifest himselfe the Sauiour of his Church as to scatter and ouerwhelme all the wicked Vers 6. Therefore I will tread downe the people in my wrath and make them drunken in mine indignation and will bring downe their strength to the earth The conclusion FRom the former sentence hee concludes that Gods wrath is strong enough to confound the wicked without hauing aid from any other lest the power of the enemies might any way daunt the Iewes from conceiuing good hope To make drunken must heere bee taken in a contrary sense to that which it is in some other places which we haue expounded heretofore as in Chap. 29.9 one while we are said to bee drunke when God takes from vs our senses or smites vs with giddinesse or when as at length hee giues vs vp into a reprobate mind But it here signifies no other thing but to fill or to beate them to the full as we commonly say and this similitude is often vsed of the Prophets I vvill bring downe their strength that is to say though they thinke themselues inuincible yet will I bring them downe and confound them The summe is that the Iewes being afflicted ought not to despaire of their saluation as if God hated them neither to wax obstinate vnder his rods as if they were smitten at all aduenture because the rest of the nations who now oppressed them should be punished things should be changed and those that cried victory before the conquests should not escape in the end Now he culles out the Idumeans for a particular instance and example hereof because they dwelt neerest and were better knowne then others who also most molested them Vers 7. I will remember the mercies of the Lord and the praises of the Lord * Or as vpon according vnto all that the Lord hath giuen vs and for the great goodnesse towards the house of Israel which hee hath giuen them according to his tender loue and according to his great mercies ISaiah comforts the people in this so miserable and wofull a case and by his example commands the Iews that in time of their extreme affliction they should call to mind the former mercies of the Lord and should betake them to their praiers that so they might not resemble hypocrites who neuer haue any taste in Gods goodnesse but in time of prosperitie For in aduersitie they are so cast downe that all the promises in the Bible will not be able to comfort them What ought to be our meditation in the day of affliction Now when the Lord chastens vs we ought to remember his former benefits and to breake out into the extolling of them still hoping of better for the time to come for God is alwaies like himselfe and neuer changeth neither his counsell nor will And therefore if vve giue place to his mercy vve shall neuer be cast off This I take to be the context though others take it otherwise namely that the Prophet hauing spoken heeretofore of the peoples captiuitie comforts now himselfe by this assurance of Gods mercy because God was purposed to saue some But they are deceiued in regard they thinke that Isaiah hath hitherunto spoken of the Iewes as if God meant to punish none but them Whereas he on the contrarie testifies that other nations should also be chastised that the Iewes should not perswade themselues that God only hated them For which
their trouble because God alwaies supplied them with some remedies for the asswaging of their sorrowes But in my iudgement the learned expositors haue hit the marke in taking the first sense wherein the Prophet testifies that God laid vpon himselfe the whole weight of the peoples burthen to comfort them in their calamities and anguishes Not that he can any way be grieued God no way touched with humane affections but hee attributes to himselfe humane passions by a figure much vsed Afterwards he manifests the effect of this care namely in that he alwaies saued them by his Angell whom hee calles the angell of his face because he was a witnesse of Gods presence and as it were his herald to execute his commandements The seruice of Angels To teach vs that the Angels runne not before they bee sent neither that they intrude themselues into this office of succoring vs by any priuate motion of their owne For the Lord vseth their seruices and manifests his presence to vs by their meanes The Angels can doe nothing of themselues neither doe they yeeld vs any succour further forth then as the Lord sends them to bee the Ministers of our saluation Heb. 1.14 Les vs not stay our thoughts vpon them then seeing their office is only to lead vs directly vnto God If any had rather say that the liuely image of God is here noted out by this Angell who being the conducter and protector of the people did therein openly manifest the face and presence of Gâ—d as in a glasse such a sense will not be amisse And for my part I doubt not but that the office of sauing ought to be attributed vnto Christ Mal. 3.1 who as we know is the great Angell of the couenant vnder whose leading sauegard and protection the Church hath euer hitherunto been vpheld in safetie In his loue he redeemed them The Prophet shewes what the cause is from whence these great benefits proceeded The cause from whence all benefits proceede namely Gods loue and good pleasure As Moses also teacheth Deut. 4.37 and 7.7.8 Whence is it that God hath gathered thy fathers saith hee but because he loued them and did set his heart vpon them And thus he meant to dispossesse them of all opinion that they might conceiue touching any merit for in themselues they were proud and arrogant and insulted more then they had cause Now yee see the reason why he shewes that Gods onelie free bounty was the cause of so many blessings In the next place Jsaiah takes vp the similitude which Moses vsed in his song namelie that God bare his people as an Egle which teacheth her young ones to flie Deut. 32.11 Vnlesse any had rather referre it vnto sheepe as we haue noted in Chap. 40.11 He shall feed his flocke like a shepheard hee shall gather the lambes vvith his arme and carrie them in his bosome c. And yet this similitude of a mother agrees very well for shee not onely beares the child in her wombe but also nurces it vp till it be come to a competent age The sum is that when the people were deliuered it was not the first fauour that they receiued from God but they had tasted so sufficiently thereof in the whole course of their liues that it was to him only to whom they were to ascribe all the benefits which had been bestowed vpon them For this cause the clause God neuer wearie in doing good to his Church alvvaies continually is added for the Lord is neuer wearie in doing good neither contents he himselfe to manifest the tokens of his fauour to one age only for he neuer ceaseth to inrich and adorne his Church with diuers and sundrie gifts Vers 10. But they rebelled and vexed his holy Spirit therefore hee was turned to be their enemie and he fought against him THe Prophet now descends to the second member The preuention of an obiection in which hee shewes that the Lord was turned to be the aduersary of his children because they rebelled and turned back from him as if the people in a word should thus haue obiected God shewed many tokens of his louing kindnesse to our fathers for a long time together wherfore taste we not of the same also Is hee now of another mind No God forbid But wee our selues by our disloyaltie haue been reiected yea we haue thereby repelled and put backe his benefits from vs Ier. 5.25 And yet the Prophet condemnes not onely the men of his age but those also of the ages before For we see that vnder the conduct of Moses himselfe they rebelled and murmured against God Exod. 17.2 Numb 20.3 Hence it came that God who tenderly loued them as it is in vers 7. became their enemie by their owne rebellion Are they punished for their iniquities then let them thanke themselues for it For the Lord is inclined to nothing more then to shew mercie neither is any thing more acceptable vnto him Mich. 7.18 then to pursue vs with his fauours Now he saith by a phrase of speech borrowed from men that wee vexe the holie Ghost by our rebellion to teach vs to haue sinne in the greater detestation because it prouokes the holy one of Israel to anger and indignation And seeing it is one and the same Spirit by which God workes our saluation the Prophet aduertiseth vs that our sins doe estrange vs farre from God by breaking the band of our coniunction Vnto which tends Saint Pauls exhortation Ephes 4.30 Grieue not the holy Spirit of God by vvhom yee are sealed vnto the day of redemption From this text also we are to note that we haue no cause to accuse those by whom wee are molested and persecuted because it is the Lord himselfe who fights against vs and by their hand auengeth himselfe vpon our sinnes Let vs rather accuse our sinnes and condemne them for thereby wee are exposed to all the miseries vnder which we are pressed Vers 11. Then hee remembred the old time of Moses and his people saying Where is hee that brought them vp out of the sea with the shepheard of his sheepe Where is he that put his holy * Or in the midst of whom Spirit within him The fruit of this chastisement THis is the end of the chastisement namely that the people might bee awakened out of their drowzinesse and bee brought to thinke vpon the things they had forgotten before because prosperitie so besots vs that the remembrance of God is vtterly buried These rods therefore serue to recall those thoughts which were abolished in vs to wit where is that God which in times past shewed so many mercies to our fathers For I referre these things to the time past and therefore haue translated from the daies of old for the word age agrees not in this place seeing the Prophet mentions that time wherein Moses gouerned the people of God The true sense therefore is that the Iewes being miserably
reuolting from the true religion And besides for that they had maliciously followed their owne inuentions so farre forth that they commanded such to bee packing as soothed them not vp therein For this word Goe backe signifies nothing else but get thee hence as if they should say We will not meddle vvith such as shew vnto vs the vvay to life and saluation Vers 6. Behold it is written before me I will not keepe silence but will render it and recompence it into their bosome THe Prophet alludes to the custome that is among Iudges who haue lying by them vpon record the informations testimonies acts and other pieces of euidences that when neede requires the offender may bee easily conuicted for we vse to leaue those things in vvriting which we would haue posteritie to remember The Lord then testifies that these things can neuer bee forgotten because they bee vvritten before him For howsoeuer hee winkes at things for a time yet shall not the wicked escape vnpunished but shall well perceiue in the end that hee is a iust Iudge Doctrine Hence let vs gather that wee ought not to abuse Gods patience if he forbeares vs long and lifts not vp his hand by and by to inflict his iudgement vpon vs Gods patiēce must not be abused for he ceaseth not for all that to keepe a register of all our faults for which we may be sure he will one day punish vs vnlesse we repent I grant the Lord hath no neede to vvrite for his memories sake but it pleaseth him to vse this phrase of speech that wee should not imagin him to be forgetfull of any thing when he deferres the executiō of his iudgements Nay in Ier. 17.1 he saith yet more expresly that the sinne of Iudah was vvritten vvith an yron pen and vvith the point of a diamond To render into their bosome is a phrase of speech much vsed in the Scriptures Psal 79.12 Ier. 32.18 because men thinke their sinnes are either couered or that they shall not come into account And thus either they lay the raines of their concupiscences in their owne neckes or in attributing their faults to others they become vtterly fearelesse This is the cause why God theatens to recompence their sinne into their bosome to the end they may bethinke themselues what Iudge it is with whom they must haue to doe Vers 7. Your iniquities and the iniquities of your fathers shall bee together saith the Lord * Or for they which haue burnt incense vpon the mountaines and blasphemed mee vpon the hilles therefore will I measure their old worke into their bosome HEere he amplifies that which hee said in few words in the former verse The former verse amplified For hee shewes that it was not of yesterday that the Iewes were guiltie of such a disloyaltie but that it is the example of their fathers whose steps they now followed euen as heeretofore the Lord complained that he had a long time forborne this people and was so wearie at last that hee could beare them no longer Thus then the Prophet aggrauates their sinne when he tels the Iewes that they haue followed the example of their fathers As if he should say such birds such egges For if men haue been often and diligently admonished their obstinacie is so much the more to bee condemned if they repent not Heere we see that after they had reiected all admonitions and threatnings they perseuered many yeeres in their corruptions and impieties which is heere laid to their charges that they should no longer plead their excuses to couer their faults withall but that they should rather labour to confesse themselues worthy of most exquisite torments Heere also wee may perceiue it to be so far off The bad example of our fathers not to be followed that the corruption issuing from the fathers should any way excuse the children as the ignorant are vsually wont to make this a buckler for their defence that it rather serues as a meanes to pull vpon them a more heauie punishment Are together As if the Lord should haue said that hee gathered and bound vp in one bundle both the iniquities of the fathers and of the children that in the end he might reuenge himselfe of them not that the children are guiltie or punished for the fathers wickednesse Ezech. 18.20 but in regard that they followed the wicked course which their fathers liued in Therefore it is iust with God to wrap them vp with them in the same guiltinesse and to condemne them according to the same sentence especially seeing their diseases were growne incurable For they haue burnt incense The Prophet heere recites one particular vnder which he also comprehends all other kindes of vices For hee signifies all such reuolts as whereby the people were gone backe from Gods pure worship and had giuen and dedicated themselues vnto strange gods See here the height of iniquitie for when the feare of God is stollen out of the heart then is there no soundnesse nor vprightnesse left behind He heere points out vnto vs then the fountaine of all disorders which wee are diligently to obserue in regard that men flatter themselues thinking themselues worthy of great praise when they serue God after their owne fantasies and in the meane while consider not that there is nothing more abominable in his sight than such a seruice as is deuised according to the appetites of our carnall imaginations And no doubt but the people heerein desired that God should accept them whilest they burnt incense vpon the mountains But we must not iudge of their worke by their deliberation or good intention as they call it God reiects our good intentions if we haue not his word to warrant them Wee must hearken to Gods voice who protests that he is this way greatly dishonoured rather than to all the men in the world lest otherwise by seeking to rest vpon our intents we make our selues double guiltie before his Maiestie J will measure their vvorke The word old may be diuerslie expounded either I will measure againe with their oldnesse or In the first place or In times past or from the beginning But the circumstance of the place must be considered For by that we shall the better attaine to the Prophets meaning You know he spake ere-while touching the works of their fathers there is no doubt thē but he here derides the children who placed their defence in them For it is but a silly and vaine shift to oppose against God the customes of our fathers that is to say a corruption of great antiquitie Why so Because in thus doing we pull downe a more heauie iudgement vpon our owne heades And yet many are so bewitched with this excuse as they thinke a man ought not at all to reiect the same neither can you get them an inch further Note Truely antiquitie is honourable But no man is so to prize it that he should therefore in the least thing diminish
not to be called into question EVen as in the former verse the Prophet hath highly magnified the worke of God so now hee also shewes that it is not to bee thought impossible neither ought any to call his power into question seeing it farre surmounts all the whole order of nature For if we consider who it is that speakes and how easie a matter it is for him to performe that which he hath promised we shall not bee so incredulous but that wee shall foorthwith remember that the restauration of the whole world is in his hands who in a moment can create a hundred worlds if it please him A little before by intermingling an admiration he meant to extoll the greatnesse of the worke but now to the end the hearts of the faithful should not be hindred nor depressed he exhorts them to thinke well of his power And that he might the better perswade them that nothing is so impossible with man but it is easie with him and by and by obeyes his commandement hee propounds and sets before them the things which wee see euery day by experience For who perceiues not euidently his admirable power in womens bearing of children But will not the Lord trow yee shew himselfe much more wonderfull in the increasing and multiplying of his Church which is the most excellent theater of his glorie What a peruersnesse of mind is it then to limit and restraine his power or to thinke that hee is lesse able when it pleaseth him by himselfe alone to worke without meaces and as it were with an out-stretched arme then when he vseth naturall meanes Vers 10. Reioice ye with Ierusalem and be glad with her all yee that loue her reioyce for ioy with her al ye that mourne for her ISaiah promiseth an happie estate to those who wept and lamented before Who are fit to reioyce for the churches deliuerance for he respects not his owne time in which hee liued but the captiuitie during which the faithfull being oppressed and beaten downe with sorrow had almost fainted He therefore exhorts and prouokes all those who intirely loue the Church and hold nothing more deare vnto them then her saluation to reioyce Hereby shewing that no man hath any part or portion in this so great a benefit vnlesse such only as beare an holy loue vnto the Church and are thorowly affected with a feruent desire of her deliuerance Yea euen then when shee is contemptible in the sight of the world as it is said in Psal 102. namely That the Saints delite in the scattered stones of the Church and that they haue pitie on the dust thereof For this cause he addes you that mourne for her For in regard there was a lamentable and an horrible scattering in the captiuitie so as there was no recouerie at all to bee expected hee rouzeth vp the faithfull and commands them to bee of good courage or at least to prepare themselues to ioy This exhortation containes also a promise something more then that too For a bare promise would not haue been of such efficacie But these things must not bee restrained to one time alone We are rather to call to minde our generall rule whereof wee haue so often spoken in this prophesie namely that these promises must be extended from the returne of the people to the comming of Christ and so to the full accomplishment of all promises at his last appearing Vers 11. That you may sucke and be satisfied with the breasts of her consolation that you may milke out and bee delighted with the brightnesse of her glory THis verse must bee ioyned with the former Because the Prophet shewes what the occasion of this ioy The occasion of the former ioy shall be namelie that the miserable and scattered estate of the Church shall in time turne to be happie and flourishing By the word to sucke hee alludes to the actions of little infants As if he should say Jnioy your mother with all her good things and hang continually at her breasts Note here that he compares all the faithfull of what age soeuer vnto little children The oldest in the church must resemble a little child to put them in mind of their infirmitie and weaknesse that so they might be confirmed by the power of the Lord. This similitude therefore of milking and sucking is diligently to bee obserued Some take the word consolations in the actiue signification and others in the passiue But I incline to them of the latter sort For the Prophet meanes such consolations as the Church receiues and which she imparts vnto her children And indeed what consolation is comparable vnto this For in what can we find matter of more excellent or full contentment which better appeares in the member following where the delectation in the brightnesse of her glorie is added Vers 12. For thus saith the Lord Behold I will extend peace ouer her like a flood and the glorie of the Gentiles like a flowing streame then shall yee sucke Ye shall be borne vpon her sides and be ioyfull vpon her knees HE prosecutes the same similitude still The former similitude prosecuted and compares Gods children vnto little babes which are carried in armes whom the mothers cherish in their bosomes with whom also they vse to sport and play Now that the Lord might the better expresse to the full the great loue he beares vs In vers 13. hee compares himselfe to mothers who are wont to surpasse all others in kindnesse to their children as wee noted in Chap. 49.15 The Lord then will needes be our mother as it were that he may shew himselfe to be tender ouer vs as if hee dandled vs in his lap in stead of those troubles outrages miseries and anguishes which we haue sustained By peace he meanes felicitie and in the word glorie there is a repetition vnder which is comprehended all sorts of riches so as they should want nothing appertaining to a full and perfect peace For in as much as the Gentiles liued sumptuouslie before Vse and had all things at will he affirmes that the faithfull also shall enioy whatsoeuer belongs to an happie life euen in as great abundance as the floods which flow into the sea By the continuall course is meant a perpetuitie For God being in himselfe a fountaine that can neuer be drawne drie his peace must needs differ very much from that of the world which is in a moment dried vp and vanisheth away As oft then as wee behold the wofull and lamentable estate of the Church let vs call to mind these sweete promises and remember that they belong no lesse vnto vs then they did vnto that people And seeing God hath floods of peace in store which he wil powre foorth vpon his Church let vs not bee discomforted no not in the middest of the greatest and sharpest assaults But rather let vs sing and be glad when miseries and anguishes doe most presse vs. And whereas he
delightes in vs as in children and not as in men of a ripe age let vs willingly acknowledge our condition to bee such that so we may gladly accept of these consolations For doubtlesse it is a signe of Gods infinite goodnesse towards vs when he is thus pleased to support our infirmities Vers 13. As one whom his mother comforts so will I comfort you and yee shall bee comforted in Ierusalem 14. And when ye see this your heart shall reioyce and your bones shall florish like an Hearbe and the hand of the Lord shall be knowne among his seruants and his indignation against his enemies IT is wonderfull to see how long the Prophet insists vpon this renouation The first member of this verse is expounded before in vers 12. for it might seeme that he had spoken fully of it before But for as much as hee could not sufficiently expresse the great loue and affection which God beares vs nor content himselfe to haue spoken of it therefore it is that hee redoubles and repeates one and the same thing so often When he saith they shall be comforted in Ierusalem it may be expounded two waies For the meaning may bee that the faithfull shall be glad when they shall see the Church restord or the Church being restored that shee will endeuour to comfort her children The first exposition seemes more copious but we ought to haue an eie to the Prophets meaning and not to that which carries a faire shew only In the first place he makes God the author of this consolation And hath he not good cause yet notwithstanding ads in the second place that it shall be in Ierusalem by whom it was to be administred You see then that this comfort is not offered nor giuen to the prophane contemners who care not what becomes of the Church but to those who out of a true affection of godlines doe manifest themselus to be her children The verbe to see expresseth a sure experience that the faithfull should not doubt of the euent but fully imbracing this prophesie they might patiently endure for a time their mothers barrennesse He illustrates this by a similitude when he saith that their bones shuld receiue new force and vigor euen as dead hearbs waxe greene after winter Now hee speakes of the bones which become withered with sorrow as Salomon saith Prou. 17.22 as on the contrarie Ioy is wont to replenish and reuiue them Thus he notes out a vehement and an incomparable ioy and it seemes he alludes to that sorrow which had almost dried vp the bones of the faithfull in captiuitie in so much that they were become withered and like dead men The Lord therefore comforts them and promiseth that his Church shall flourish and abound in all blessings Afterwards that he might giue them better assurance hee commands them to lift vp their minds vnto God who will then manifest his succour It is added afterward that the hand of the Lord was not alwaies reuealed but remained couered for a time as if he had been vtterly carelesse of his chosen For in appearance it seemed hee had reiected them seeing Daniel and other good men were carried away captiues no lesse then Zedekias When the Sunne should shine againe vpon them then there should bee manifested such a difference betweene the godly and the wicked that his hand which before was as it were hidden should now euidently appeare because hee will no more dissemble the matter nor suffer the wicked any longer to take their full swinge but will openly shew what great care he hath ouer his Church Haue our enemies gotten the start of vs then haue they made their part the stronger so as wee seeme for a time to be forsaken and left destitute of all helpe Vse Yet let vs not faint nor be discouraged for a day vvill come wherein the Lord will reueale himselfe and will set vs free from vnder the tyraâ—nie and violence of the enemies Vers 15. For behold the Lord will come with fire and his charets like a whirlewind that he may recompence anger with wrath and his indignation with a flame of fire THe end of this description is that when the faithfull should see their miseries to serue in stead of a may game to the wicked whereat they would laugh their fill yet they should not therefore turne from the right way nor be discouraged For the Prophet meant not onely to gall the wicked who are wont to be daunted with no threatnings whatsoeuer but scorne all that is told them but he therewithall comforts the faithfull to assure them that they should be in good case being vnder Gods protection as also that they should not ioine in league with the wicked though all things fell out according to their desires Thus then it is to the faithfull especially to whom the Prophet hath respect to the end they should content themselues with Gods grace and protection But it cannot well be affirmed whether he heere comprehends the last iudgement with those temporall iudgements wherewith the wicked begin heere to be punished withall For mine owne part I nothing doubt but this iudgement is comprehended with those punishments which are onely forerunners of eternall death The Lord vvill come This beganne to take effect at that time in which the people being carried into Babylon God shewed his vengeance vpon the domestike enemies of his Church Afterward when the time of their deliuerance was accomplished then hee incountred with an outstretched arme with the prophane nations and neuer ceased to giue them diuers signes of his comming by which he shewed himselfe present to his people and came in fire to iudge his enemies Lastly wee know that he vvill come in flaming fire at the last day to reuenge himselfe vpon all the wicked 2. Thes 1.8 2. Pet. 3.7 But this place must not bee restrained to the last iudgement vnlesse we also comprehend the rest therewithall Notwithstanding hee opposeth these threatnings especially against the hypocrites as wee shall see heereafter which were among the Iewes Now these metaphors are much vsed in the Scriptures for we cannot otherwise comprehend this horrible iudgement of God vnlesse the Prophet should vse these similitudes taken from things in common vse amongst vs. The Prophets labour thereby to touch our sences to the quicke that so being mooued with the true feare of God wee should not enuie the estate of the wicked for whom so horrible and fearefull a vengeance is prepared By this we may see how fond and vnfruitfull the speculations of the Sophisters Fond speculations of Sophisters are who stand to dispute about the qualitie and sharpnesse of this fire seeing the drift of the holy Ghost is vnder these borrowed speeches to set forth the horrible iudgement of God because otherwise wee are not able to imagin nor comprehend the same And this appeares yet better by the word sword which he vseth in the next verse for there is the same reason to be
giuen of it Vers 16. For the Lord will iudge with fire and with his sword all flesh and the slaine of the Lord shall be many HEe addes nothing different from the former A confirmation of the former denunciation but onely confirmes the former sentence and shewes that this iudgement shall be terrible lest any should thinke the matter hee speakes of were of small consequence Thus then he amplifies this horror the more to terrifie the wicked as also to cause the godly to keepe themselues in all puritie and integritie by withdrawing themselues from the societie of the godlesse And that therewithall they should also patiently beare the iniuries and cruell assaults of the enemies vntill God shewed himselfe with his reuenging hand from heaueÌ„ to execute his vengeance Now he thâ—eatens the destruction of all men in such wise that there should be great heapes of dead bodies And this hee added expresly in regard that impietie raigned in euery place and the faithfull were sharplie assailed in respect of the wickeds prosperitie For as our mindes are variable so wee suffer our selues to bee carried away with bad examples and the multitude puts many toies in our heads as if the same were of sufficient force to withstand the hand of God The Prophet corrects this peruerse feare of ours for by how much the more impietie and the great troopes of the wicked beares the sway so much the more will Gods wrath be inflamed to burne the hotter so as the numbers and plots of the wicked shall not hinder the Lord from wrapping them also vp in the same ruine Vers 17. They that sanctifie themselues and purifie themselues in gardens * Or in a fountaine which is in the midst behind one tree in the middest eating swines flesh and such abominations * Or and. euen the mouse shall bee consumed together saith the Lord. The persons noted to whom this vengeance belonged NOw he notes out these enemies as with his finger against whom he said Gods ire should be inflamed For it was hard to discerne whether hee spake of forraine and open enemies or whether hee directed his speech to the contemners of God who notwithstanding were mingled among the godly And therefore he taxeth the false hearted Iewes which had reuolted And I doubt not but in the first place hee gauls the hypocrites and next of all the wicked that is to say those who ouerflowed in their inordinate lusts which is meant by eating of swines flesh The hypocrites sanctified themselues that is they smoothed ouer things vnder the pretext of holinesse by which meanes they beguiled many They purified themselues in gardens That is they polluted themselues with diuers superstitions And yet by such inuentions they thought to make themselues the purer in Gods sight Others without any dissimulatioÌ„ despised God and all godlinesse It is a generall sentence then vnder which he comprehends all idolatries as well such as manifested their wickednes in all mens sight as the others who couered and cloaked the same vnder diuers shadowes When hee addes by a garden vvhich is in the midst some expositors supply a pond or fish poole as if in the midst of the garden there had beene some holy water put to wash in But the other sense agrees also well in regard that as euery one had his god apart so did he also chuse out some one tree among others Vers 18. For I will visit their workes and their imaginations for it shall come to passe that I will gather all nations and tongues and they shall come and see my glory A confirmation of the former sentence HEe confirmes that which hee said in the former verse namely that all the wicked should be punished to the end that howsoeuer the Lord was content to let them alone for a while to worke their wils yet should the faithfull be well assured to behold the day of their vengeance and that this should be as it were a pteseruatiue to let them from being carried away with the streame of the multitude The Lord testifies heere that he so sees and notes their vvorkes that it shall bee manifested by the effects one day that none could flee from the regard of his eies Some take it as if the wicked were able to doe nothing without Gods permission which senteÌ„ce is true in it selfe but yet it sutes not with this place And euery one may see it to be farre fetched and wide from the Prophets â—eaning for he onely confirmes that which he said before to wit that the hypocrites and notorious offendors should bee punished at the last because God kept a register of all their imaginations deliberations and wicked actions So as they should gaine nothing in the end by their shifts as if it were vnpossible to bring them to iudgement Because the time is come We haue heere the confirmation of that which hath been said for hee shewes that the time drawes neere in which hee will call all nations together and adopt them as one people vnto himselfe after he hath reiected the hypocrites and the open vvicked ones The Iewes were proudly conceited of themselues and contemned all nations besides as vile and prophane But the Lord protests heere that hee will adopt them that they may partake of his glory whereof the Iewes had made themselues vnworthy Truly this is an excellent place Doctrine in which we are taught that God is bound to no people in the world but that it rests in his will freely to chuse whom it pleaseth him and to reiect the vnbeleeuers whom in times past hee had called to himselfe Which doctrine Saint Paul discourseth of at large in Rom. 10.19 and 11.25 where hee shewes how wee are grafted as into an emptie stocke after the Iewes by their infidelitie had been reiected Isaiah threatens them now with it as if he should say I would not haue you so simple as to thinke that God can want a people seeing you forsake him and thereby make your selues vnworthy of his grace For there are others in the world besides you and in the meane while he will shew himselfe to be your Iudge and will make you feele at length that he cannot alwaies suffer his patience to be abused And they shall come For being grafted in by faith they shall come together into the Church with the true Iewes who had not forsaken the true adoption For the Iewes being neere vnto God it was needfull that the Gentiles should be made one with them that so the discord being remoued they might be ioined into one body To see the glory of the Lord is nothing else but to inioy the grace which hee had shewed vnto the Iewes For this was one speciall priuiledge the Iewes had namely that they beheld Gods glory and had with them the signes of his presence Now he saith that the nations which were depriued of such benefits should see and behold this glory in regard the Lord was minded to
different from those of that time But it was requisit that the Prophets should borrow similitudes from things then commonly in vse as we haue often said Vnder the Law they offered brute beasts but the Apostles and other Priests of Christ haue sacrificed reasonable men and haue offered them liuing sacrifices by the preaching of the Gospell Rom. 15 16. Rom. 15.16 The Apostle testifies that hee performed this office by offering vp the Gentiles through the sword of the Gospell that they might be an acceptable oblation vnto God sanctified by the holy Ghost It is no legall Priesthood then nor like to that of the Papists which b◠〈…〉 â—â—â—ching the offering vp of Christ But it is the Gospell by which men are mortified that being renued by the holy spirit they may be offered vp vnto God Besides euery one offers vp himselfe in vowing and dedicating themselues to Gods seruice and in yeelding him sincere obedience which is that reasonable seruice whereof S. Paul speakes in Rom. 12.1 Thus the end of our vocation is here set before vs The end of our vocation namely that all filthinesses being purged away and being dead to our selues we may in the next place learne to loue and follow holinesse Some seeke out allegories vpon these words charets and horses and they thinke the Prophet hath vsed the verb shall bring in regard the Gospel neither constraines nor terrifies men Obiect but rather allures them sweetlie so as they come willingly vnto God and hasten vnto him with ioyfull and glad hearts But I willingly expound this place without such curiositie for in regard this scruple might come in the minds of many How is it possible for strangers so farre remote to come vnto vs Ans He answers that horses charets and litters should not be wanting vnto them For the Lord hath many meanes at hand to furnish his seruants withall and to bring them to his purposed end Furthermore I denie not but the Gospell may be called a chariot in regard it brings vs to the hope of eternall life but yet me thinkes the Prophet meant simplie to say That no impediment should be able to withhold the Lord from gathering in his Church Also that he shall haue meanes readie that not one of the elect which hee was pleased to cal shuld faint in the mid way Vers 21. And I will take of them for Priests and for Leuits saith the Lord. THe Prophet amplifies that which he hath alreadie said touching this extraordinary grace of God He hath already shewed that the Church of God should be gathered out of all nations so as in despite of all impediments and difficulties that might be opposed yet the nations farre off shuld be brought to the holy mountaine Now he passeth on further and teacheth that the Gentiles should be aduanced to a soueraigne degree of honour besides their adoption It was much that they had attained vnto alreadie to wit that prophane people should be receiued in among the holy people but now behold here a thing more admirable to see them exalted into so supreme a degree of dignitie Hence we may perceiue that the Priesthood vnder Christ differs much from that which was vnder the Law For vnder it only one tribe was admitted to offer sacrifices Exod. 28.1 The Gentiles were reiected as vncleane Great difference betweene the Priesthood vnder Christ and that vnder the law neither durst they once enter into the Temple so farre was it off that they might bee permitted to be Priests But now all are indifferently receiued Some expound this place generally That the Gentiles shall be Priests that is to say shall offer themselues to God for so the scriptures in many places calles all by the name of a royall Priesthood Exod. 19.6 1. Pet. 2.9 Reu. 1.6 and 5.10 Yet it seemes hee should especially note out the Ministers and teachers here whom God should chose out from among the Gentiles and ordaine them to execute that noble and excellent office namely to preach the Gospell As for example Luke Timothie and the rest who offered vnto God by the Gospell spirituall sacrifices Vers 22. For as the new heauens and the new earth which I will make shall remaine before mee saith the Lord so shall your seed and your name continue HEere hee promiseth that the Church shal be so restored that it shall indure for euer for many might feare that she would be laid waste the second time Her estate then shall be perpetuall after God shall haue once againe restored her for which cause he mentions two excellent benefits to wit restauration and eternitie When hee speakes of the new heauens and new earth hee hath respect vnto Christs kingdome by whom all things are renued as the Apostle shewes in Heb. 8.8.13 Now this renumeÌ„t hath this end namely that the church might continue alwaies in her happy and florishing estate for that which is old tends to ruine but things which are new made and renued are to last long God had promised that as long as the Sun and Moone should remaine in the heauens The promise recorded in Psal 89.36.37 really confirmed by Christ they should be witnesses of the eternall succession of Dauids posteritie which should neuer faile Psal 89.36 37. But in respect that by the disloyaltie and vnthankfulnessâ— of this people which came betweene there was some interruption the restauration wrought by Christ hath really confirmed this prophesie Jsaiah therfore rightly affirmes that their sonnes and their sonnes sonnes should succeed And as God hath established the world that it should neuer perish so shall the succession of the Church be perpetuall that it shall endure from age to age To what this renument ought chiâ—fly to be referred In a word he explanes that which he had said before touching the renuing of the world lest any man should thinke he referres this to tres beasts or to the course of the starres for it ought rather to be applied to the renument of the inward man The ancient fathers haue missed the marke whilest they imagined that these things appertained precisely to the last iudgement and haue neither weighed the scope of the text nor the Apostles authoritie And yet I denie not but we may extend these things to the last day because we cannot expect the perfect restauration of all things vntill Christ vvho is the life of the vvorld shall appearâ— But we must begin higher namely at this deuerance by which Christ regenerates his that they may bee new creatures as it is in 2. Cor. 7.1 Vers 23. And from moneth to moneth and from Sabbath to Sabbath shall all flesh come to worship before mee saith the Lord. THe Prophet shewes againe what difference there should bee betweene Gods spirituall worshippe such as it should be vnder the kingdome of Christ and the carnall which was vnder the Law Euery moneth in the new Moone they sacrificed then there were Sabbaths and other feasts and solemne daies appointed which
cannot inioy their goods with a good conscience 65. 13 A good conscience how necessary 58. 4 A quiet conscience onely proper to Gods children 32. 18 A wicked mans conscience neuer quiet 65. 13 Peace of conscience a fruit of the Gospell 2. 4 An euill conscience alwaies flees Gods presence 31. 2. Alwaies vnquiet 32. 18 How sleepie consciences must be awakened 58. 1. 8. 13 The conscience of Papists 32. 18 An euill conscience discouers it selfe in the countenance 2. 11. and 3. 9 A generall consent a shrewed temptation 8. 11 Consolation for the faithfull 1. 25. 28. 4 2. 5. 17. 6. 13. 7. 4. 19. 8. 10. 17. 9. 1. 10. 5. 12. 22. 24. 26 11. 1. 12. 3. 14. 14. 24. 28. 32. 15. 9. and 16. 14 17. 61. â— 14. 18. 4 5. 19 18. 21. 1. 15. 16. 22. 11. 23. 17. 24 13. 14. 22 23. 25. 10. 26. 12. 13 21. 27. 4 28. 16. 25. 29. 21 22. and 30. 19. 21. 29. 31. 9. 32. 15. 33. 5. 35. 5. 37. 26. 40. 1. 8. 29. 41 8. 9 10. 14. 43. 1. 14. 25. 44. 2. 48. 11. 49. 24. 50. 10. 51. 1. 17. 21. 52 9. 54 11. 55 6. 57. 15. 59 15. 63 4. 7 65. 8. 66. 2 5. Consolations for the poore 10. 2 Consolations added to threatnings 4. 2 5. 17. 27. 6 A consolation for good Princes 22. 23 To whom consolation belongs 40. 7 Whence it is to be drawne 37. 2. and 40. 8 and 50. 4. 11. and 51. 8. 16. 52. 9. and 57. 18. and 66. 11 Conspiracie taken in good part 8. 12 Conspiracie of the Papists 44 11 Constancie of the faithfull 8. 12. 56. 2 Constancie of Pastors 8. 16. and 29. 21 and 50. 7 The constancie of Isaiah 8. 18. and 30. 8. and 39. 3. 5 Contempt of Gods word the perfection of all euill 5. 24 Contentment consists not in abundance 65. 13 Continencie a rare gift 19. 21 God lookes that our conuersation should answere our vocation 63. 8. and 43. 21 Conuersion of the Egyptians to God 19. 19. 21 Conuersion a kind of resurrection 19. 22 What men are without conuersion 65 25 No saluation without conuersion 59. 20 The conuerted ought to labour the conuersion of others 2. 3 Conuersion of the heart and change of the life must goe together 55. 7 Conuersion what 19. 13. and 28. 16 How corne and wine is said to be ours 62. 9 Corrections benefit vs nothing vnlesse God touch our hearts by his holy Spirit inwardly 1. 25 A signe of desperate malice not to benefit by corrections 9. 13 When God begins to correct he makes not an end by and by 1. 7 Necessitie of Corrections 25. 3 God corrects in measure 27. 8. and 64. 9 Couenant of God cannot be disanulled 7. 14. and 19. 25. and 24. 5. and 45. 25. and 55. 4. and 59. 20. and 65. 1. Couenant of God free 55. 3. and 61. 9. and 64. 7. Couetousnesse condemned 1. 23. and 5. 8. 23. and 33. 15. and 57. 17. Cursed of God 5. 10 Exceeding hurtfull in Iudges 1. 23 God will create Ierusalem a reioicing 65. 18 God creates new heauens and a new earth 65. 17. and 66. 22 The end of our creation 29. 23 Creation taken for regeneration 17. 7. and 19. 25. and 27. 11. and 37. 26. and 43. 1. 15. 21. and 44. 2. 21. 24. and 51. 13. and 54. 5 and 64. 9. and 66. 22. God the creator of all 37 15 In what sense God is called the creator of Israel 43. 15 The confusions which are among the creatures the fruits of our sinnes 65. 25 All the creatures are vnder Gods command 11. 15 All creatures are ready armed against the wicked 13. 10 The creatures grone in regard of our offences 65 17 If insensible creatures bee moued at Gods voice much more we 6. 4 All creatures at Gods becke 55. 12 Many depart from Christ because of the crosse 53. 5 Christs gouernment laid on his shoulder fained to be his crosse 9. 6 Signe of the Crosse 66. 19 Crueltie alwaies ioined with impietie 51. 23 Crueltie of the Assyrians 30. 31 Of the Babylonians 13. 11 Of the Medes 17. 17 Of Babylons King 14. 17 Of the Moabites 15. 1. 16. 3 Of Satan 49. 24. and 59. 17. and 66. 3 Of Sennacherib 33. 7 Cup of wrath taken in a double sense 51. 17 Curiositie ought to be auoided 9. 4 Cyrus called of God and how 48. 15 Named a long time before he was borne 44. 28 In what sense he is said to obey God 41. 25 Gods hired souldier 43. 14 How said to be fauoured of God 44. 14 Why called anointed 45. 1 How he builded Ierusalem 45. 13 Very vicious 48. 15 Whether he became a conuert 45. 1 His prosperitie proceeded from God 48. 15 D DAmascus a capitall Citie of Syria 7. 8 The ruine of Damascus 17. 1 Darius the seruant of God 21. 9 Darius signifies a lion 21. 7. 8 Darius an herauld of Gods iudgement 21. 9 Darknesse taken for affliction 8. 21. 50. 10. 18. and 58. 10. and 59. 9. Dauid a figure of Christ 37. 35. 55. 3. 4 Why Dauid called Gods seruant before hee was borne 44. 1 Why Dauids name is sometimes put for Christ 2. 4 Citie and house of Dauid what it is 7. 2. and 22. 9 Daies of a tree what 65. 21 In what sense it is that daies will seeme yeeres 54. 8 What the day of the Lord signifies 13. 6 Day put for time prefixt 22. 5 Why the day of the Lord is called terrible 13. 9 The Iewes began their day at Sun setting 30. 29 Death of Christ the cause and fountaine of life 53. 8 Fruit of Christs death 53. 5. 11 Death often noted out by the word Graue 53. 9 In what sense it is said the dead sing the praises of God 38. 18 Whether the dead know our necessities 29. 22 Delicacie the ruine of the Roman Empire 2. 16 Deliuerance of the Church admirable and Gods proper worke 31. 8. 49. 7 Difference betweene the deliuerance out of Egypt and Babylon 52. 12 See Redemption Deafenesse of the Iewes proceeded from their rebellion 28. 12 Why God deferres to succour his people 33. 9 Demosthenes alleaged 47. 3 Denys the second how he became blind 28. 4 Denys the tyrant a contemner of religion and his impietie 36. 18 What a miserie it is to be depriued of the vse of holy things 48. 19 Deserts for medowes 63. 13 Desert taken for Chaldea 21. 1 When descriptions are necessarie 21. 3 Disloialtie of the Israelites 17. 9 Disloialtie of Senacherib 33. 8 Diuination condemned 19. 12. 44. 25 Papists will not haue their diuine seruice examined 44. 20 Complaints of Papists touching the abolishing of their diuine seruice 36. 10 Deuotion of Papists what 1. 14 Superstitious
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
speake the language of Canaan and shall sweare by the Lord of hosts one shall be called the Citie of destruction HAuing threatned the Egyptians and laid forth the cause of Gods iudgements he now comforts them and promiseth them mercie for he shewes that all of them in a maner shall be restored and shall recouer a prosperous and florishing estate againe For of sixe Cities saith he fiue shall be saued so as one only shall perish He had before threatned an horrible iudgement to fall vpon the whole kingdome so as if any shall consider the former prophesie well he can comprehend nothing therein but a state vtterlie past recouerie He promiseth then that they shall be restored by a speciall fauour of God So that this is to be taken as an increase of the Churches restauration or as a full measure of Gods grace after the redeemer is sent The manner of speech is somewhat obscure but if we examine it well there is little or no difficultie at all in the sense For his meaning is that the sixt part of the Cities shall onely perish and that the rest shall continue safe The most difficultie is in the word Haheres some reade it Hacheres that is to say of the Sunne but they deceiue themselues by taking one letter for another Those who expound it of the Sunne thinke that the Prophet spake of Heliopolis but it sutes not well with the scope of the text because hee not onely promiseth that fiue Cities shall bee restored for that had been no great matter but saith in generall that of sixe townes or cities fiue shall remaine vntouched and doubtlesse there were manie Cities in Egypt I let passe the fables of the old writers and of those who haue affirmed that it contained twenty thousand Cities Yet it must not be denied but there were a great number in a Country so renowned and well peopled in a Kingdome that florished as it did and was so frequented and in so sweete and well tempered an aire Let vs put the case then that there were a thousand Cities or a few more Hee saith that the sixt part only shall perish and that the rest shall be restored so as the number of the destroyed shall bee little in comparison Now it appeares sufficiently by that which followes anon after that this restauration is to be vnderstood of the worship and seruice of God By the word lip hee vnderstands the tongue taking a part for the whole meaning thereby to shew the agreement that the Egyptians should haue with the people of God and the faith whereby they should make profession of his name By the tongue hee also notes out by a figuratiue maner of speech a confession For in regard there was but one tongue onely which acknowledged and called vpon the true God to wit of this people that dwelt in the land of Canaan it thereby appeares sufficiently that by this word tongue we must also vnderstand their consent in religion To speake the same or diuers language whereby either agreement or discord are signified are phrases of speech very frequent in the Scripture But let vs obserue that euery consent is not sufficient for example if men should agree together to retaine a worship of their owne deuising and approbation ought they not to come and consent to that truth which was reuealed to the fathers Neither doth he onely say that the Egyptians should speak one and the same language but the language of Canaan for they were to change their speech to vse that which Gold had sanctified not that the pronunciation of this language was more holy but it is commended because it containes the doctrine of truth We are to obserue this diligently to the end wee may learne the true manner of consenting We ought to labour for a â—onsent in religion alwaies prouided that the condition be good We ought to seek agreement by al means but let vs beware that the coÌ„ditions be good whereby it is procured for it is not lawfull to seeke a meane betweene both as the destroyers of true religion doe which yet would be taken for makers of pacifications Away with such light and double tongues let the truth be retained which hath no other foundation but the word of God Let them that draw neere to it speake with vs and whosoeuer falsifieth that let him auoid and chuse a language fitting his owne humour but let vs continue firme and constant in this trueth The Egyptians then cannot speake the language of Canaan vnlesse they first of all forsake their owne that is to say all superstitions Some refer this to Ptolemeus his time but without any good ground because wee may gather from the verses following that the Prophet speakes of the pure religion and true worship of God And first of all vnder the figure Synecdoche hee teacheth that the speech shall be holy taking one onely kinde thereof to wit that they shall professe themselues to be Gods seruants by swearing by his name It may be read They shall sweare in the Lord or by the Lord because the letter Lamed often signifies By. If we reade it In the Lord the sense will be that they should promise to obey him and that with a solemne oath as when a nation takes an oath of alleageance to their Prince And it is all one as if he had said they shall submit themselues vnder the power of God and yeelde themselues vnder his gouernment But in regard the other reading is more generally receiued I also the more willingly allow of it For seeing an oath is a part of Gods worship the whole is hereby signified by taking a part for the whole To sweare also by the name of God is often taken to beare witnesse that hee is the true God His meaning is in a word that they shall foundly giue their names to Christ If faith in the heart bring not forth an open profession it will surely proue but a cold opinion in stead of faith Hence we may gather that wee must make an open profession of our faith if we meane to yeeld God his true seruice and if any will keepe his faith shut vp in his heart such a one shall be sure to haue but a cold opinion in stead of faith because true faith brings forth a franke confession and so inflames vs inwardly that we shall neither will nor chuse but make that knowne to others which we carry in the closet of our hearts Euery knee shall bow before mee and euerie tongue shall sweare by my name saith the Lord Isai 45.23 Where faith is then there ought also to be the outward worship the confession of the mouth Rom. 10.9.10 Holy things must not be applied to profaâ—e vses Wee must in like manner obserue that the things which appertaine to Gods seruice ought not to be applied to profane vses it is the profanation of an oath then to sweare by any other thing then by the Lord. For
we only feele his wrath for praises proceed from the feeling of his fauor and goodnes It is all one then as if he had said Lord thou wilt not only smite and afflict but wilt also effect that the wounds which thou makest shall not be without fruit For by them thou wilt beate downe the pride of men to the end that those which in times past were strangers frō thee may now stoope vnder thine obedience Hence we learne how necessarie chastisements be The necessitie of afflictions for by them we are taught to glorifie God whereas prosperitie puffs vs vp in such wise that we dishonor him and thinke we may doe what we list we also runne out and range ouer all the fields whē God deales louinglie with vs. The Prophet addes the word feare to shew that this praise consists neither in words nor outward gestures We must reioyce in trembling Psal 2.11 5.7 but in the sound and sincere affection of the heart Whence wee gather that he heere speakes of the whole worship of God Now because many thinke themselues well discharged when they haue made confession with their lips only Isaiah the better to expound his owne meaning addes The nation shall feare thee Now in calling them strong and mightie by such epithites he meanes the pride and loftines of those who are puffed vp with their prosperitie for they exalt themselues against God so as they cannot possiblie be humbled and brought downe vnlesse they be quite stripped of all things You see now whether our thoughts are to retire in the calamities which we see to fall out dayly mens pride must needs be repressed and abated that they may be prepared to imbrace holy doctrine and to walke in sound obedience Whilest they are besotted with their riches and vaine hopes they feare not to contemne the iudgements of God and hold him out at the staues end as they say Vers 4. For thou hast been a strength to the poore euen a strength to the needie in his trouble a refuge against the tempest a shadow against the heate for the blast of the mightie is like a storme against the wall BEhold here the fruit of conuersion How The Lord raiseth vs from death deliuers vs from the graue by stretching out his hand from heauen to pluck vs out of the iawes of hell Our first entrance vnto God This is the first entrance he giues vs for hee findes nothing but our miserie for his mercy to worke vpon Wee must therefore feele our selues poore and helplesse before we can see what neede we haue of his power yea it is necessary that we be stripped of all confidence and selfe trust before he will reueale his strength in vs. For this cause he fits and frames vs by rods and chastisements as by instrustions to come to the feeling of his fauour and assistance It is not without good cause then that Isaiah deckes this description with so many similitudes for hee thereby meetes with many and great temptations vnder which weake man would neuer be able to stand were he not fortified and sustained with such props And therefore hee saith that God will bee strength to the poore a refuge against the tempest and a shadow against the heate for what dangers soeuer be fall vs the Lord wil defend his owne against them and will arme vs with all kinds of armour to resist them Gen. 8.1 Exod. 15.10 1. Kin. 19.11 2. King 7. The Spirit in this place as in many others signifies winde and it is taken for a violent storme wherewith the wicked are carried to rush against the children of God for they not onely threaten and terrifie but also spit out fire it selfe as to consume them all Hereunto appertaines that which is added of the tempest or ouerflowing against the wall by which figure his meaning is that the wicked runne with such force when they haue libertie to doe euill that they ouerthrow whatsoeuer stands in their way for it is a greater matter to breake downe and ouerthrow walles then if water should onely spread it selfe ouer the earth Vers 5. Thou shalt bring downe the noise of the strangers as the heate in a dry place he will bring downe the song of the mightie as the heate in the shadow in a cloud IF the Lord were not on our side when violent men set themselues against vs wee should be vtterly swallowed vp for wee see how great the rage of the wicked is Alas if they be able to ouerturne stone walles how can a poore man bee able to stand against them This is added then to set forth the godnesse of almightie God that we might know in what an ill case wee should be in if God did not succour vs. The expositours take the similitude two waies some thinke that as the vehemēt heat burnes vp the fields which of themselues are dry and barren so the wrath of God shall consume and burne vp the wicked others translate As the heat and then the sense is Howsoeuer the wicked relie vpon their power and therefore are thus boisterous the Lord notwithstanding will bring them downe in a moment as if they were surprised with heat in a dry place But I take th◠sense to be otherwise for hauing shewed how great the rage of the wicked is against the faithfull he addes Lord thou wilt humble them But how He alludes vnto the deluge which similitude he vsed before Chap. 24.18 Thou wilt bring downe their heat saith hee which otherwise must needes consume vs euen as the raine falling from heauen cooles the heate which would burne vp the fields for want of moisture And thus the text hangs well together whereas the other exposition is constrained and offers violence to the very letter as they say The latter part of the verse is expounded diuers waies some translate the word Zemir Seede others a Roote as if the Prophet had said The Lord will not onely cut off the wicked but will plucke them vp by the verie rootes This were probable if the similitude of heat would beare it and therefore those who turne it song cry or waste in my iudgement doe come neerest the Prophets meaning albeit they touch it not fully Well he confirmes the former sentence to wit that the violence or cry of the wicked who proudly exalt themselues shall suddenly fall euen as the heat of the Sunne when anie raine followes which is signified by the shadow of the cloud Vers 6. And in this mountaine shall the Lord of hostes make vnto all the people a feast of fat things euen a feast of fined wines and of fat things full of marowe of wines fined and purified THey also diuersly interpret this place for some thinke the Prophet threatens the Iewes and that in such sort as if he called diuers nations to the feast which phrase of speech is often found in other places because it is said that the Lord feedes the wicked far against the day
of slaughter They thinke then that the Gentiles are called to the banquet the Iewes being made their pray as if the Lord should say I haue prepared a goodly banquet for the Gentiles to wit the Romans shall sacke and spoile the Iewes But as I thinke this sense cannot stand neither shall there neede any long refutation when I shall haue acquainted you with the true meaning Others expound it as if Isaiah should speake of Gods wrath thus The Lord will make a feast to all people he will make them drinke the cup of his wrath till they be drunken therewith But the Prophet meant nothing lesse for he goes on still to set forth the grace of God which should be manifested at the comming of Christ Vsing the verie same similitude with that in the 22. Psalme vers 26. where Dauid describes the Kingdome of Christ saying that the poore as well as the rich shall partake of this banquet and shall eate their fill by which hee signifies that no nation shall be exempt from hauing part in this benefit At the first The Iewes were first feasted alone it seemed that the Lord onely feasted the Iewes because they alone were his adopted people and entertained at this banquet as those of his owne houshold but now he accepts of the Gentiles also But now the Gentiles are partakers thereof with them and sheds forth his graces vpon all nations There is here then a close opposition when he saith to all people for formerlie he was knowne but to one nation The feast of fat things is to be vnderstood of fat beasts Some translate the word Shemanim lees or dregs but very improperlie for by this word he meanes old wines which we commonlie call old store which are better then ordinarie but speciallie in the East where they beare their age best He calles the liquors wherein no lees appeere neate and fined wines To be short it appeares sufficientlie that neither Iewes nor Gentiles are threatned in this place but that both of them rather are inuited to a goodly banket This may the better be vnderstood by the words of Christ himselfe where he compares the kingdome of heauen to a Mariage feast which the King prepared for his sonne Math. 22.2 vnto which all were indifferentlie called because they which were bidden before would not come For mine owne part I make no question but Isaiah speakes here of the preaching of the Gospell Therefore in as much as the doctrine thereof came from the mountaine of Zion he saith that all nations shall come to feast there for when God offred the heauenly food wherewith mens soules are fed vnto all the world it was as if he had erected a table for all commers The Lord now dayly inuiteth vs to fill and inrich our soules with all good things and to that end he raiseth vp faithfull teachers by whose ministrie he prepares his dainties for vs and withall giues force and power to his word that we might be replenished and satisfied As touching the word Mountaine albeit Gods messengers come not from Mount Zion to giue vs food yet by this word we are to vnderstand the Church out of which none can partake of these benefits for such dainties are not to be found in the streets nor hie waies this table is not spread euery where neither doth euery place afford vs this banket The Church is the place then where we must come to keepe this feast Now the Prophet notes this mountaine especiallie in regard God was there worshipped no where else yea both these reuelations as also the Gospell came from thence Whereas he saith this banket shall be sumptuous and royallie furnished it appertaines to the praise of the doctrine of the Gospell for it is a spirituall food to nourish and refresh our soules yea so wholesome and excellent that we neede seeke no further Vers 7. And he will destroy in this mountaine the couering that couereth all people and the vaile that is spread ouer all nations THe interpreters also varie vpō this place for some by the word couering vnderstand the shame wherewith the faithfull are so couered in this world that the glorie of God seemes not to shine in them as if he should say Albeit the faithfull be ouerwhelmed with many disgraces yet the Lord will deliuer them from them all and make their estate glorious I let passe other expositions but the true meaning as I thinke is that the Lord here promiseth to take away that vaile which held them in ignorance and blindnes These obscurities then were scattered and driuen away by the light of the Gospel The light of the Gospell scatters the darknes of ignorance Now he saith that this shall be done in the mountaine of Zion whence the light of the word in very deede shined thorowout the world as wee haue seene heretofore Chap. 2.3 This text then must be referred to the kingdome of Christ Mal. 4.2 Christ the Sunne of righteousnes for the light shined not vpon all men till Christ the sunne of righteousnes arose who tooke away all vailes couerings and wrappings Here we haue then another commendation or praise of the Gospell to wit that all darknes shall be dispersed by the light thereof yea and all vailes of error shall be taken from our eyes Whence it followes that we are enwrapped and blinded with darknes of ignorance till we be inlightened with the doctrine of the Gospell We remaine in darknes and in the shadow of death till the light of the Gospell shines vpon vs. which only is of force to giue both light and life and perfectlie to frame vs new This place also confirmes the calling of vs Gentiles for the Iewes are not only bidden to this banquet but all nations who before were ouerwhelmed as it were in all maner of errors and superstitions Vers 8. He will destroy death for euer and the Lord will wipe away the teares from all faces and the rebuke of his people will he take away out of the earth for the Lord hath spoken it THe Prophet goes on still with the matter in hand for in summe he promiseth that there shal be perfect felicitie vnder the kingdome of Christ And the better to expresse it he vseth many figures very fitting and agreeable for his present purpose Wherein true happines consists True felicitie stands not in earthlie nor transitorie things but in that which can not be taken from vs by death for in the chiefest delights the pleasure thereof is much diminished because they can not last always He ioines two things together then which make happines full and compleate first that a man may liue euer for it is a miserable thing for them to die which otherwise were once happie for a time secondly that this life be ioined with ioy for without that death seemes better then a life full of trouble calamities Further he ads that all rebuke being taken away this life
the Lord any longer to continue his louing kindnes towards vs. Some translate the coniunction copulatiue Vau Wherefore which I haue rather translated But for it is opposed to the willingnes wherewith the Lord was inclined to defend his people if themselues had not hindred the same I haue turned the verb To bind into the futuretence for the Prophet speakes of the people which should be led captiue As touching the word Bakurim I thinke they are here two dictions signifying in the caues for if they should be taken for yong men it will not agree with the scope of the text They shall be spoiled Those who interpret this of all men generallie of whom Christ only is the Sauiour come nothing neere the Prophets meaning for he simple affirmes that the people shall perish without hope of deliuerance because they reiected Gods grace Hence let vs gather what shall vndoubtedlie befall vs if we forthwith receiue not Gods mercie whilest it is offered What it is to reiect grace being offred truly we shall deserue to be destituted of all succour and to perish miserablie being made a spoile and a pray Vers 23. Who among you shall hearken to this and take heed and heare for afterwards ISaiah goes on with the same argument for he saith that the Iewes are and shall be so besotted that they shall see nothing though they be admonished In the next place he speakes directly to them and taxeth their dulnes that could neither conceiue nor know any thing touching Gods iudgements which yet were so manifest whereas in all likelihood they ought to haue been best instructed and taught of all others For afterwards That is to say To heare for afterwards who being at the last tamed by afflictions shall come againe to bethinke themselues though very late We see then how this admiration vvho among you aggrauates their crime and obstinacie when he saith they should be euer vnteachable In the meane while let vs learne what vse to make of Gods threatnings and chastisements The vse we ought to make of Gods reprehensions and corrections for the Lord neither reproues nor corrects vs for our sinnes as if he delighted in taking vengeance or required any recompence but that wee should stand vpon our gard for the time to come Vers 24. Who gaue Iaakob for a spoile and Israell to the robbers did not the Lord because wee haue sinned against him for they would not walke in his ways neither be obedient to his law SEe wherefore Isaiah complaines that the Iewes tooke nothing to heart for when they suffred they thought it came to passe by chance and that they wanted the power to make resistance which their fathers had before them through the want whereof they were ouercome by their enemies In a word they looked so much to outward causes that they neglected to thinke vpon the Prophets threatnings neither regarded they Gods iudgements He is faine therefore to summon them before Gods heauenly throne to proue vnto them that he was the author of their miseries for it was vnpossible to perswade them that their corrections proceeded from God who punished them for their offences And may not we say the like of the people of this age Euery one is content in generall termes to confesse that God is the author of all things but come to particulars men are ashamed to acknowledge that this that crosse proceedes from his hand Why so Because their mindes are distracted with many thoughts and being forestalled with this opinion of fortune they turne their mindes rather to this or that then to the Lord. Isaiah shewes then that the sinnes of the people are the cause of such a ruin and that the Lord is iust in bringing the same vpon them according also as Moses had testified How should a thousand haue fled at the sight of one if their strong God had not sold them and if the Lord had not shut them vp Deut. 32.30 Wee wonder to see things fall out euerie day contrary to our expectation We wonder why God afflicts vs but we neuer wonder at our sinnes which are the cause of them and in the meane while neuer consider the fault to bee in our selues We must therefore be brought vnto the consideration heereof by force of armes as it were it is needfull therefore that this doctrine should bee oft pressed vpon vs. Now to the end they might not charge God with crueltie the Prophet addes that it came iustly to passe for he snatched not vp the rod rashly but that necessitie constraines him there unto God takes no pleasure in our afflictions neither takes he pleasure in our afflictions Wee are to obserue two distinct things here then First that no aduersitie happens but by Gods prouidence lest wee should imagin that things fall out by chance or by some outward cause Secondly that no euill comes vpon vs vniustly because we haue first prouoked God to chastise vs for our sinnes committed against him It is in vaine for men to accuse God then of any hard measure for wee must acknowledge his iust iudgements in the chastisement which are worthily befallen vs. When he saith they vvould not vvalke in his vvaies hee further amplifies the fault of the Iewes but he changeth the person for in the former member hee put himselfe in amongst the rest because hee was one of the same bodie and therefore confessed his faults Not that hee resembled the common people in anie leaud behauiour or that he approued of their wickednesses but it was vnpossible in so great an heape of vices that he should be vtterly vntainted with some infection and contagion thereof with the rest of the parts of the body The reâ—son why the Prophet first mat heth himselfe with the multitudâ— and yet afterward exempts himselfe Therefore in as much as there was great difference betweene him and others he changeth the person and ads that they would not thereby shewing that so soule a rebellion displeased him so as hee could neither winke at it nor consent vnto it For he speaks not here of pettie offences but of a contempt and renouncing of God in regard that they brake out into pride after they had shaken off his yoke This is the cause why Isaiah in the second place puts himselfe out of the number The vse of this doctrine belongs to vs. Now if these things fell out iustly vpon the Iewes let vs know that the like hangs ouer our heads and will bee inflicted vpon the whole world if being admonished we repent not for we see how gratiously the Lord calles vs to him how many waies hee manifests his good will towards vs and with what loue he protests hee is ready to be appeased though he be iustly offended But if after so many fauourable summons If Gods patience be abused we shall be sure to smart for it and daily experiences of his patience we still refuse to giue eare it is most
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
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