5.1 Now after Christ hath quieted our consciences Phil. 4.7 Col. 3.15 this very peace shall haue the chiefe place in our hearts so as we shall carry our selues patiently vnder all afflictions and besides from this fountaine we shall see outward prosperity to streame downe vnto vs which is nothing else but an effect of the blessing of God Now to the end we may apply this doctrine to our vse as oft as wee are vexed with any diffidence and that all meanes doe faile vs yea when all things seemes in a confusion before vs let vs remember that Christ is called wonderfull because hee hath incredible meanes in his hands to aide his withall 1. Wonderfull and is able by his power to surmount farre aboue all that we can imagine And when we shall be destitute of counsell let vs remember that hee is that Counseller 2. Counseller And if our power and strength doe faile vs yet let vs remember that he is the mightie God 3. The mightie God And when we shall see new feares euer and anon to terrifie vs and that many deaths doe enuiron vs on all sides let vs rest and relie vpon his eternitie 3. The eternall Father whereof hee is not called the Father for nothing And let vs learne to sweeten all the miseries of this world euen by this remedie And if it fall out that wee bee tossed vp and downe with diuers tempests and that Satan labours to disquiet our consciences let vs remember that Christ is the Prince of peace 5. Prince of peace who can easily quiet all our troubles And thus these epithites shall confirme vs more and more in the faith of Christ and shall fortifie vs against Satan and hell it selfe Vers 7. The increase of his gouernment and peace shall haue none end hee shall sit vpon the throne of Dauid and vpon his kingdome to order it and to establish it with iudgement and with iustice from hence forth euen for euer the zeale of the Lord of hosts will performe this HE here begins to expound and confirme that which he had said before where he called Christ The Prince of peace to wit that his gouernment must endure for euer and that there shall be no end of his dominion nor of his peace Dan. 7.27 which also was repeated by Daniel The Angell Gabriel in like manner had respect hereunto when he brought the message to the Virgin or rather hee expounded this place because it can bee vnderstood of none but of Christ He shall raigne saith he ouer the house of Iacob for euer and of his Kingdome there shall be none end Luke 1.33 Nowe wee see by experience that the greatest dominions in the world doe quickly fall to the ground through sudden mutations no lesse then if they were built vpon yce We may also know both by histories and examples of things which fall out euery day how variable and vnstable earthly kingdomes are Earthly kingdomes vnstable Christs kingdome eteânall There is none but this gouernment onely then which is immutable and eternall Now this spreading and perpetuitie whereof Isaiah here speakes containes two members for it referres it selfe as well to the time as to the state thereof Now albeit the state of Christs Kingdome be such as it seemes euer anon likely to perish yet notwithstanding God contents not himselfe onely to defend and keepe it but doth also enlarge the bounds thereof farre and wide and then vpholds it and causeth it to stand fast for euer and euer Which we are diligently to note to the end the continual assaults wherewith the Church is assailed doe not shake our faith because we are here assured that amidst these furious threats yea amidst the very swords of the enemies the Kingdome of Christ shall stand stedfast by the inuincible power of God so as in despite of the whole world it shall flourish for euer We must not iudge of the steâfastnesse of Christs Kingdome by worldly things Indeede we must not iudge of the stedfastnesse thereof by the appearance of worldly things but by the promise which makes vs certaine of the eternity and continuall increasings of this kingdome The eternitie of peace is added to the gouernment and not without cause seeing the one cannot be separate from the other adde also that it should be impossible for Christ to be a King but by meanes thereof hee must hold his subiects in a happy and quiet peace vnder him and also inrich them with all manner of blessings But in regard they are subiect daily to infinite sorts of troubles bearing many hard brunts yea tremble and are pressed with feares and perplexities therefore they ought to apprehend this peace of Christ which hath the chiefe seat in the heart to the end they may continue safe and sound yea and may stand fast in the midst of the shakings of this whole world Whereas the letter mem placed in the word Lemarbeh is close contrary to the common maâer of the writing of the Hebrewes some thinke it signifies the bondage wherein the Iewes should bee till the comming of Christ Others thinke that by this signe this people were excluded out of the fellowship of the kingdome because of their disloyaltie and for mine owne part I reiect none of these expositions But yet can wee scarcely affirme that the Prophet wrote thus notwithstanding because it hath been giuen vs from hand to hand and that the Rabbines are such diligent obseruers euen of the least pricke or point wee cannot thinke that this was done vnaduisedly If we grant that the Prophet wrote thus of set purpose mee thinks it is an aduertisement very profitable to the faithful lest they should imagine that the Kingdome of Christ was to flourish in outward pompe also lest hereupon they should forge any carnall triumphs through a vaine hope but might rather bee assured onely amidst so many afflictions that the Kingdome of Christ should grow no man perceiuing how because they had a promise thereof made vnto them Vpon the throne of Dauid Because the Lord had promised Dauid that the redeemer should be borne of his seede 2. Sam. 7.12.13 and that the kingdome of Dauid was nothing but a little shadow of a more perfect and happy estate which God had determined to establish by the hand of his Sonne the Prophets are accustomed to call Christ the Sonne of Dauid Ier. 23.5 33.15 to the end they might bring the people backe to the remembrance of this so memorable a miracle For howsoeuer the name of so holy and renowned a King was for iust cause pretious and honourable yet notwithstanding the faithfull much more esteemed the promise touching the restoring of saluation which was promised vnto Dauid yea and the very remembrance of this prophecie was famous amongst all so as there was none no not the simplest which did not reuerence it being assuredly perswaded of the truth of it I will not heape vp
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 tâânke 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 theÌselues 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
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 Thâ 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 bâ ãâã 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 religioÌ 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
our constancie But if you be resolued that hitherto you haue enterprised nothing by your most graue Counsell but by diuine authoritie from Gods word and that for the present you so continue in restoring the estate of the Church no doubt but you shall find by experience how wonderfully God will effect that which he hath giuen his Ministers in charge England shall receiue an incomparable fruit from this so happie a going forward and we shall haue cause too with you and your whole kingdome to reioyce In the meane while I will not cease to further your holy endeuours as there is good cause by my poore prayers in regard they are the best meanes I am able to afford you Farewell most noble King The Lord long preserue your flourishing estate assist and guide you by his holy spirit and in all things blesse and prosper you So be it From Geneua this fiue and twentieth of December 1551. To the Reader OF such pretious esteeme Christian Reader were the expositions of this reuerend author in the Church of Geneua that albeit some of them were by himself * To wit his ordinarie Lectures vpon the Prophets which being read in the Schooles were by approoued Notaries there taken from his mouth vârbâtim and afterwards vnder the title of his lessons or readings imprinted spoken and others of them * Namely his Commentaries whâch were written by him at spare times in the house written in Latin and that in fauor of the learned especially yet because with his more then ordinarie depth of iudgement he alwaies matched a singular simplicitie and plainenesse so that hee therein stoopes to the capacitie euen of the simplest it was thought fit that by some of good note in the said Church they should all be translated into the vulgar French for the benefit of all such as vnderstood the same Which commendable zeale and godly care of theirs as it worthily prouoked many of this our Church for the common good at the happie entrance of our late deare and dread Soueraigne Ladie Queene Elizabeth into this kingdome to translate diuers of his Commentaries vpon the bookes both of the * Genesis Ioshua and Psalmes old and * All the Euangelists Acts Rom. c. new Testament into English so if their good beginnings had been seconded by answerable proceedings thousands might I doubt not haue reaped the like fruit by those that are yet * Namely his lessons vpon the prophesie of Ieremiah the Lamentations Ezechiel c. vntranslated which they haue done by the former Wherefore this seruice to the Church of God hauing been a long time neglected and not hearing of any that purposed to set his helping hand to this so necessarie a businesse I thought it might happily prooue a labour not altogether vnseasonable nor vnprofitable if according to my poore abilitie I endeuoured either to continue forth those former good beginnings or at least thereby to quicken vp the care of such as are much more able then my selfe to prosecute the same To which purpose good Reader some few yeeres since for the first assay I selected out of this learned Authors workes in French his Commentary vpon the Hebrewes not before translated which being authorized I was bold soone after to present thee therewith Now because as I suppose it hath not passed abroad without some good fruit it hath the rather incouraged me once more whilest I profited my selfe in reading this Commentarie vpon the princelie Prophet Isaiah to haue some respect of thy profiting also For which cause thou hast the same now as the former translated allowed and also published if thou wilt for thy particular vse and profit As touching the fruit that is thence to be reaped it would bee much better that thy self from thine owne experience mightest be able to report then for me here at large to dilate Only this I thinke I may not omit if in reading this prophesie thou wouldest haue the difficulties therein cleared thy iudgement in other things not obscure either rectified or confirmed thy meditations concer-cerning diuers sorts of instructions menaces reprehensions promises and consolations enlarged Act. 8.27 to 35. loe here a Philip readie at hand in any of these things to satisfie thy desires To conclude if thou entrest vpon the reading of this booke and wouldest indeede benefit thy selfe thereby then giue me leaue to vse the Apostles exhortation though by him vsed to another purpose Be not wearie in weldoing Gal. 6.9 but proceed on constantlie so shalt thou I doubt not in due season reape if thou faint not Farewell and profit more and more in the studie of Gods word neuer giuing the Lord rest day nor night till in the truth of thy heart thou canst in some good measure professe with these three Worthies following that thou likewise hast made the same thy chiefe repast delight and treasure Job I haue not departed from the commandements of his lippes and I haue esteemed the words of his mouth more then mine appointed foode Iob 23.12 Jeremiah Thy words are found by me and I did eate them and thy word was vnto mee the ioy and reioycing of mine heart Ier. 15.16 Dauid The law of thy mouth is better vnto mee then thousands of gold and siluer Psalm 119.72 Thine in Christ C. C. THE FRENCH TRANSLATOR TO THE READER IT is twentie yeeres since and more good Reader that the lessons of M. Iohn Caluin vpon the Prophet Isaiah which being collected by M. Nicolas Gallars were printed vnder the title of a Commentarie and dedicated to that noble Prince of blessed memorie Edward the sixth King of England A long time after the Author himselfe reuiewing this collection imprinted both in Latin and in French satisfied not himselfe only to reuiew it thereby to explane that which otherwise seemed obscure by reason of the breuitie of it and to set that in order which was somewhat confused but he laboured therein with such diligence and good successe that he augmented it in Latin with excellent and necessarie matters for the vnderstanding of the text more then the third part bringing all things into so exact a forme that if any bee pleased to take so much paines as to conferre the first Commentarie or collection of those lessons with this second he shall find that which we haue said to be very true Neither was this gathered in the schooles the second time as at the first but was written in the house euen word for word by the Authors owne direction who hath so aptly disposed and couched the whole together that in perusing of it you shall perceiue in this booke as well as in others which haue alreadie passed his hands that he hath done great seruice to the Church of God and hath also faithfully chalked out the way vnto such as desire to profit in diuine studies But especially by these his Commentaries which being carefully read will serue no lesse to the explaning of
in to the end he may still continue a Church in the world And S. Paul also who is the best expositor of this place yeeldes the same reason for alledging it in the Epistle to the Romans chap. 9.29 he beates downe the insolencie of the Iewes to the end they should not bragge of that naked title which they bare as if it had been enough for them that they were descended from the ancient fathers in regard of the flesh For he admonisheth them that God could deale with them as hee had done in old time with their fathers but that he is still minded for his mercies sake to reserue a Church to himselfe and to what end euen that it should not vtterly perish For it is for the loue and fauour which hee beares toward it that the Lord reserueth some little seede when in regard of our rebellion hee is constrained to exercise his rigorous iudgemeÌts Which sentence ought greatly to comfort vs in our extreamest calamities yea euen then when we shall thinke the Church as good as forlorne that when we see the state of things turned vpside downe so as to our seeming heauen and earth goeth together as they say yet that we euen then continue firme and inuincible touching our trust in God his mercie notwithstanding resoluing our selues that God will neuer cease to haue care of his Church howsoeuer the world goe Euen a small remnant This particle small may be referred as well to that which went before as to that which followes And therefore some translate We had been almost as Sodom Notwithstanding I had rather referre it to the former speech to declare that the number which God reserued from the common destruction was very small But some rather thinke that this is taken affirmatiuely and was therefore put to expresse the matter the more liuely which I reiect not although it may be taken in his true and natiue sense as if it had been said There shall but a small number of the people remaine Now we are to note this sentence diligently for vnles the Church haue faire and large dominions men are wont to despise her And from thence it comes that hypocrits bragge so much of their multitudes and that the weake also stagger as being dazled with their pompe and glorie It therfore appeares by this place that wee must not measure the Church by the hugenes of the multitude vnlesse we meane to esteeme more of the chaffe then of the wheate because the quantitie therof is greater But it ought to suffice vs that although the number of the faithful be verie small yet that God notwithstanding acknowledgeth them for his elect people And with this also should that consolation of Christ come into our minds Feare not little flocke for it is your fathers pleasure to giue you the kingdome Luk. 12.31 Vers 10. Heare the word of the Lord O princes of Sodome hearken vnto the law of our God O people of Gomorah HE confirmes that which he had said before to wit that God his vengeance is not crueltie why so Because they had deserued a farre greater punishment And howsoeuer there was some difference betweene them and the Sodomites in regard of the punishment yet the fault was alike so as if the Lord had not pardoned them hee might euen iustly haue plagued them with the like iudgement In a word he telles them that if God doe spare it is not to the end they should conclude with themselues that their sinnes were lesse then those of the Sodomites but that they were to attribute it rather vnto the mercie of God Now there is no great diuersitie in that he attributes the name of the citie of Sodom to the Pâinces and the name of Gomorah to the people but it rather shewes their condition to be both alike But whereas hee repeates one thing twice this diuersitie of names hath the greater elegancie As if he shoud say The Princes and people differ no more one from another then Sodom differed from Gomorah True it is that hee alludes to the diuers degrees of men when he attributes two cities to them as it were apart but in âegard that Sodom equals Gomorah in value wee see hee binds them vp both together as it were in one fardle The summe then is If any man wil iudge of the Princes and people he shall find them agreeing as well together in one euen as Sodom and Gomorah did That is to say there was neuer a barrell better hearing but they were as like as one egge is to another For there was no more vprightnes in the princes then in the people The Prophet begins now therfore to vnmaske the Iewes and that very iustly for as it is a common thing with all hypocrites to shroud themselues vnder merueilous pretences to the ende they may not bee espied euen so stood the case with this people who were stained with this vice aboue any other And therefore the Prophets had no sharper conflicts with them then about this matter Pride also with this bragging of fained holines reigned amongst them and they gloried no lesse in the noblenesse and excellencie of their nation then of their outward ceremonies and seruice by reason whereof this seueritie of the Prophet did greatly gall them But in as much as it was needefull to draw out their villanies into light the more they set vp their bristles the more liuely doth the Prophet thunder against them And thus must all hypocrites be serued The word of the Lord. The Prophet takes the word of the Lord and the law for one and the same thing And yet notwithstanding I doubt not but hee vsed this word law of set purpose to the end he might taxe their sottish opinion For whilest they imagined to appease God with sacrifices which they offered without faith or repentance they interpreted the law of God after their owne fantasies By which words then he admonisheth them that in alledging the authoritie of Moses he brings in no new deuice of his owne neither addes he any thing to the law but that in hearing him they should only heare the will of God whereof hee faithfully enformeth them Also that the law of God doth in no sort fauour or allow of their dealings in this point to the end they should not thinke to beguile the Lord with a false perswasion of their owne righteousnes Vers 11. What haue I to doe with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of Rammes and the fat of fed beasts and I desire not the blood of Bullocks nor of Lambs nor of Goates NOw Isaiah brings in God speaking who interprets his owne meaning himselfe For it is not enough that the Lawgiuer doe command onely but that he also should adde a natiue exposition to the lawes that they be not corrupted Now it is not to be doubted but that the former sharpe reprehension was very ill taken For what could one haue spoken more boldly
from whence it is that all things are out of course in the world Furthermore Isaiah promiseth that when the Gospell shall be published there shall be an excellent remedie in the world to appease all dissensions and not onely that but all hatreds being abolished men shall be inclined to helpe one another For he saith not simplie that the swords shall be broken but that they shall bee conuerted into mattocks In which hee shewes there shall bee such a change that whereas they were wont before to vexe one another and did commit manie iniuries to the hurt of their neighbours afterwards they should entertaine peace and loue amongst themselues and should lend one another the hand for the common profit of all for mattocks and sithes are instruments fit for labour and are necessarie and profitable for the life of man He shews then that when Iesus Christ shal reigne those who in former time were carried away with a desire of doing hurt by all meanes whatsoeuer should now be helpful to others by al meanes possible Neither shal they learne to fight any more The word which the Prophet vseth signifies ei to accustome or to learne but the sense is cleare namely that they should not exercise themselues any more in those Arts that should doe hurt neither should they giue themselues to the doing of wrongs nor of wicked practises as they had been wont to doe From hence we gather that they haue profited very little in the Gospel whose harts are not brought to meeknes amongst whom charitie hath taken so little place that they take no delight in shewing kindnes one towards another But this can neuer bee brought about vnlesse the consciences of men be first appeased by God for there we must begin to the end wee may also haue peace with men There are some brainsicke bedlems which turne this place to the maintaining of a carnall libertie thereby to take away whollie from the Church the vse of the sword and from this place doe exceedingly condemne all manner of warre For example If a prince defend the people committed to him and see that none offer them wrong it is not lawfull say they for Christians to vse the sword But the answere is easie For the Prophet vnder a similitude speaks of the kingdome of Christ shewing that it is a kingdome of peace to reconcile men one with another through a mutuall good will And it is a similitude much vsed in the Scripture where the thing signified is shewed by the signe as in Luk. 22.36 it is said Let him that hath no sword buy one It was not the purpose of Iesus Christ to prouoke his seruants to fighting but he signified thereby that the time of war drew neere So on the other side it is said that swords shall cease or shall be applied to diuers ends when hatreds and debates shall cease and that those who were enemies before should be reconciled Obiect But some may replie that in the time of peace and tranquillitie there is no vse of the sword I answere Ans that peace hath so much strength amongst vs as the kingdome of Christ beares sway and doth flourish and that in these two things there is a mutuall proportion And would to God that Christ might raigne wholly amonst vs for then peace also should bee in his full strength But in regard that wee are yet farre off from the perfection of this peaceable kingdome wee must alwaies thinke of the goings forward of it They are therefore too fond which consider not that the kingdome of our Lord Iesus Christ hath but his beginning here Moreouer God gathers not his Church together that is to say a companie of the faithfull to the end they should bee separated from others but the good are alwaies mingled with the bad and which more is the good are not yet come to the marke and are farre off from the perfection which is required of them Wee must not seeke then the full accomplishment of this prophesie here on earth it is enough if we tast the beginnings of it and that being reconciled to God in Iesus Christ we keepe amitie together and abstaine from all doing of wrong Vers 5. O house of Iacob come yee and * Or we wil. let vs walke in the light of the Lord. HE sharpely prickes forward the Iewes by setting before them the example of the Gentiles For seeing that in publishing the Gospell God meant to iudge all nations from the mountaine of Zion that he might ingraft them into the bodie of his chosen people it was a very strange thing that the house of Iacob should reuolt from him and that whilest strangers should draw neere the household seruants should withdraw themselues who of right ought to haue held the first place and should haue led others by their example This exhortation therefore is not onely full of vehemencie but it is both a graue and a biting complaint And therefore he calles them by an honourable name O ye house of Iacob saith he come which is the more to amplifie their ingratitude that being the first borne in the Church of God they should yet notwithstanding renounce the right of the heritage which was common to them Here is a close comparison then as if hee should haue said Behold the nations which runne to the mountaine of Zion euery one exhorting and pricking forward his neighbour and they subiect themselues to the word of God and suffer it to iudge them and the whilest you Israelites that are the heritage of God what meane you to draw backe Shall the nations submit themselues vnto God and doe you refuse to haue him reigne ouer you Yea is there so great a light sprung vp thorowout all the parts of the world and will not you in the meane while bee enlightned Are there so many sweete waters running forth and will not you drinke what a madnes is this doe the Gentiles runne to them with such haste and doe you sit still When he addes and we will walke hee signifies that the light is put before their feete which with closed eyes they reiect yea they quench it as much in them is and yet the brightnes thereof notwithstanding should bee such as it should draw all nations vnto it Vers 6. Surely thou hast forsaken thy people the house of Iacob because they are full of the * Or antiquitie East-manners and are sorcerers as the Philistines and * Or tooke their delight in abound with strange children HE openly accuseth this people of the peruersitie of their nature and not only in plaine termes but as one carried away in an admiratioÌ he suddenly breaks off his speech and turning himselfe to God hee cries out Wherfore then should I speake to this so desperate a people whom thou hast iustly forsaken For in giuing themselues to idolatries they haue most disloyally turned away from thy word It may be also a prophesie of that calamitie which should come vpon
should also be the mistris of fooles yet they harden their hearts vnder the blowes Isaiah strikes at this senselesnes as if he should say Haue you so soone forgotten the calamities vnder which you groned not long since Whence came it that the dead bodieâ were cast heere and there but becauâe the Lord had stâetched forth his hand vpon you And if God dealt with you as a Iudge what is the cause that the wounds which do yet bleed do not worke a reuerent feare in you to preserue you from heaping sinne vpon sinne thus freshly againe on all sides And to this end doth he repeate the particle Therfore wherin he yelds a reason of his speech as if he should say These are not afflictions that come at aduânture but are manifest signes of God his dispâeasure He also saith expresly that God was angrie with his people for had not the Iewes fallen from their dignitie their condition had been more happie then that of all the nations of the world besides When God therfore deales so sharply seuerely with his chosen people no doubt but they had grieuously prouoked him by their rebellions And withall he refutes the false brag of the Iewes wherewith they were woont to aduance and boast themseluâs as if they forsooth ought to be exempt from all corrections because they were the peculiar people of God Also when he saith that the mountaines trembled by this comparison he expresseth the weight of the punishments vnder which they hardened themselues to the end he might yet more sharply reprooue their sensâlesnes as being more bloekish then things without feeling if they felt not the wrath of God and the horrible vengeance wherewith the kingdome of Israel had been chastised And for all these things Hee threatens more heauie plagues to come as hath been sayd For although the wicked know they are corrected of the Lord yet they thinke all is past as soone as they haue receiued but two or three blowes And therefore they wrap themselues vp as it were in a vaine confidence as though the worst were past and that the powers of the Almightie were spent This is the cause why he cries out that the wrath of the Lord is not yet appeased and that although they haue suffered many calamities yet notwithstanding hee is furnished with varietie of darts from whence they were to looke for infinite wounds The Coniunction Copulatiue may be resolued into the Disiunctiue as if he would say Be sure that the hand of God is yet sâretched out Now he hath regard to that which he had sayd before Verse 25. namely that the hand of God was lifted vp He saith now that it is not pulled in but that he wi l yet pursue and smite them with wounds yea yet more fearefull and terrible We ought to meditate vpon these sentences diligentlie to awaken such men who feare not to lie snorting and that after they haue been humbled and chastised of God Vers 26. And I will lift vp a signe vnto the Nations a farre and will hisse vnto * Or a people them from the ends of the earth and behold * Or he they shall come hastely with speede IN this and in the verses following he shewes what punishment the Lord would inflict vpon this people to wit that they shall be so spoyled by the Assyrians as the Israelites their brethren had been a little before them yea much more grieuously for howsoeuer the Assyrians in tâmes past had much wasted them the kingdome of Iudah neuerthelesse was not yet brought to ruine Adde hereunto that the destruction of the kingdome of Isâael was as a looking-glasse wherein they might behold the wrath of God and the iust iudgement which hee had brought vpon them and yet no question but this prophesie seemed incredible to them of Iudea although there were many good likelihoods of it and all because the state was quiet and they no sooner had the least shew of truce but they forthwith grew carelesse therefore hee sayth that this destruction should come from farre whereof they did not so much as dreame And thus he sounds the Alarum as if the enemies had bin alreadie at the gates For he puts not these words from farre and from the ends of the earth to put them in any hope but rather of set purpose he thus speakes so the end they should not iudge of the wrath of God by things apparent to the eye We are woont to esteeme of dangers according to the outward appearaÌce of things when the enemies are farre off or that they be hindred by other impediments to molest vs we thinke we are safe Thus the people slept as they say on both sides no otherwisâ then as if they had been out of all danger But Isaiah declareth that all this shall not hinder the Lord from sending the Assyrians with banners displayed to cut them in pieces This lifting vp a signe is a figuratiue kind of speech because when the banner is displayed and the Captaine giues the signe then the souldiers are wont to arme themselues and to begin the fight He shall hisse Although the change of the number be a thing much vsed in the Scripture yet it is not without reason I take it that the Prophet of many nations makes but one people for he shewes that when God should assemble many peoples ioine them to one body that this shall be no confused multitude but should be as an intire body hauing one head which should rule and haue the soueraigntie ouer them He rather vsed the word of hissing then some other that sounded more terriblie as of sounding the Trumpet or such like to shew that God had no neede of any great noyse to assemble the enemies togither and that it is no hard matter for him to be reuenged on them which haue offended when the time appointed is come for he can finish all things by the least signe that may be And behold he shall come He heere yet further confirmes that which I haue noted to wit that the wrath of the Lord must not be esteemed according to outward obiects for although it seemes that all things do promise peace yet shall warre come notwithstanding sodainely froÌ thence whence we looked not for it yea and although it may seeme we be enuironed with friends round about vs yet shall God raise vp enemies from the ends of the earth which shal come easily vpon vs all lets whatsoeuer to the contrary as if a plaine and smooth way were prepared for them Which we ought to beare well in mind lest we suffer our selues to be blinded by some false trust and confidence We are also to obserue that warres fall not out by chance nor at mens appointments but by the commandement of God euen as if he sounded the Trumpet to assemble the souldiers Be it by warre then by famine or pestilence that we are afflicted let vs know that all of them do proceede from the hand
when we see so little fruite yet are we not for all that to cast away our weapons or to forsake our charge The truth must alwaies found forth from our mouthes although there be no cares to heare it yea although the world be as blind and as senseles as stones For it is more then sufficient that we faithfullie serue to the glorie of God and that our labours are pleasing to him neither is the sound of our voyce in vaine when it leaues the world without excuse The faithfull teachers ought heere to receiue a singular consolation to fortifie themselues the better alwaies against the offences which fall out euery day by the rebellions of men lest they be thereby cooled no let them continue in their office with inuincible constancie Now farasmuch as this also is a generall offence to wit that the liuely word of God at the hearing whereof all the world ought to tremble strikes thus the eares of men without fruit or profit let the weake in faith learne also to strengthen themselues with this sentence We are wont to wonder how it can possiblie come to passe that the greatest part of the world should so furiouslie resist against God And from thence also ariseth this difficultie to wit whether that can be the heauenlie truth of God or no which is reiected without punishment because it is not likely that God would speake to men to the end they should scorne him But to the end our faith waââer not we must oppose this stay namely that the office of teaching was committed to Isaiah that in casting abroad the seed of life it should bring forth nothing but death as also that mention is not made heere of that which befell once but it is a prophesie of the kingdome of Christ as shall be said anon Furthermore the circumstance is to be noted that Isaiah was not sent to all but only to the Iewes wherefore there is very great vehemencie in the particle demonstratiue Hinneh as if he should say The people whom the Lord had speciallie chosen heard me not but shut their eyes in so manifest a light Therefore let vs not maruell if whilest we speake to those who brag of the name of God it happens to vs euen as if we told a tale to deafe eares True it is this is a sharp message that the Prophet should say he is sent of God to stop vp their eares to shut their eyes and to make their hearts fat because it seemes these things are nothing agreeable to the nature of God and that therefore they are contrarie to his word But we must not think it strange if God auenge himselfe vpon the malice of the people by such an extreme blinding of them In the meane while the Prophet hath shewed heeretofore that the cause of this blindnes was in themselues For in commanding them to hearken he testifies that there is a doctrine fit for their instruction if they would shew themselues teachable and that the light is offred to enlighten leade them if so be they would open their eyes All the fault then is imputed vnto the people because they reiected so wonderfull a blessing of God Whence the solution of the difficultie which we touched a little before is more apparent I grant it seemes very hard at the first blush that the Prophets should make the hearts of men more hard seeing they bring the word of God in their mouth by which as by a light men should lighten and order their paths Psal 119.105 And we know that Dauid giues it this title Psal 19.9 It is not the office of the Prophets then to blind the eyes but rather to open them And heereafter this word is called perfect wisedome Chap. 8. Obiect How comes it to passe then that it takes away mens vnderstanding and makes theÌ dullards Rather the hearts which were before of stone iron and steele should hereby be mollified how can it be then they should be come the more obdurate Ans I answere as I haue touched alreadie that such blindnes and hardening proceeds not from the nature of the word but is by way of accident and it ought to be attributed to the wickednes of men For euen as they who haue sore eyes can not accuse the Sunne for hurting them with the light thereof nor hee which hath a weakenes and fault in his hearing a cleere and very loud voyce which he can not beare Similies lastly as he that is of a weake capacitie is not to be offended with high and difficult things which he is vnable to comprehend So likewise the wicked can not accuse the word of God that they become the worse after the hearing of it Seeing then that all the fault is in themselues because they do not giue it accesse into their hearts what wonder is it if that which was appointed for their foode do become their bane For it must needs be that the disloyaltie and infidelitie of men should be punished in this maner The punishment of infidelitie to the end they should feele death from that whence they might haue receiued life and darknes from thence whence they might haue receiued light lastly all noysome and hurtfull things froÌ thence where they might haue had the fulnes of all blessings to saluation Which is diligentlie to be noted because there is nothing more common with men then to abuse the gifts of God and whilest they make theÌselues beleeue they are very innocent anon they deck themselues with other meÌs feathers But they are doubly wicked in as much as they applie not those things to their true vse which the Lord hath giuen them in trust but haue also prophanely and miserably corrupted them S. Iohn alledgeth this place to set out more plainely the obstinacie of the Iewes True it is that he recites it not word by word but yet he explanes the meaning thereof sufficientlie And therefore could they not beleeue saith he because Isaiah said he hath blinded their eyes and hardened their hearts Notwithstanding this prophesie was not the cause of their vnbeliefe but the Lord so foretold it because he foresaw they would be such Now the Euangelist applies that to the Gospell which was practised vnder the law and teacheth therewithall that the Iewes of his time were depriued of reason and vnderstanding because they were rebellious against God Although if any should aske the first cause we must come to the predestination of God But because this counsell is hidden froÌ vs we must not be curious in searching into it For the reason of God his eternall counsell apperteines not to vs but we must looke to the cause which is before our eyes to wit their rebellion by which they made themselues vnworthie of so many and great benefites S. Paul also shewes from this place not once but often that all the cause of their blindnes remained in themselues Act. 28.27 Rom. 11.8 They saith he haue made their eares heauie and
or flesh of men to wit because he shall be nourished after the same maner that other little children be Now the Iewes had another maner of nourishing their children then we haue for they vsed hony which we commonlie vse not and they retaine this fashion among them yet to this day so as they cause the Infant new borne to taste of butter and hony before they giue it suck Till he know That is to say till he be come to those yeeres wherein he can discerne euill from good and as we commonlie say till he be of discretion for the letter Lamed signifies the time and terme namely how long he shall be nourished after the maner of children and this serues to proue his humane nature so much the more By knowledge hee meanes that vnderstanding and iudgement which comes after Infancie is past Whereby we see how farre it pleased the sonne of God to abase himselfe for our sakes that he would not only be fed with ordinarie foode but was also content to be depriued of vnderstanding for a time and to susteine all our infirmities according to his humane nature Heb. 2.15 for this can not appertaine to the diuine nature S. Luke speakes of this time of Christes ignorance when he saith he profited in wisdome and in stature and in fauour with God and men Luk. 3.35 If S. Luke had said simplie that Christ profited one might haue replied that was in regard of men but he expresly addes toward God It was needfull that he should be like to all other little children for a time that hee might be destitute of vnderstanding as touching his humanitie Vers 16. * Or Truely For before the Child shall haue knowledge to eschue the euill and to choose the good the land that thou abhorrest shall be forsaken of both her kings MAny are heere deceiued when they will conioine this present sentence with the former as if it were spoken of the same child and so make it an exposition of the former as if the particle Ci were rationall But if we more narrowlie wey the Prophets meaning it will sufficientlie appeare that hauing left the generall doctrine from which hee had made some digression he now returnes to the matter againe for hauing grounded the hope of Ierusalems deliuerance vpon the promised Messiah now he teacheth how it shall be deliuered I expound not this verse then of Christ but of all children in generall and herein I differ in opinion from all others which thinke it should be spoken here of some certaine child But for mine owne part I take the word Hannar generallie so as the letter He should be added for the better vnderstanding rather to shew the age then some speciall child as we commonlie say The child adding this article The for the clearer vnderstanding of the matter which also is very vsuall in the Scripture Now if the word the had marked out some particular child he would rather haue said this child as in other places Neither is it likely that this promise touching the ruin of the kingdomes of Syria and Samaria which followed not long after should be deferred fiue hundred yeeres that is to the comming of Christ we know this were too great an absurditie The sense then is Before the children which shall be borne heereafter shall know to discerne euill from good the land which thou abhorrest shall be forsaken By land I vnderstand the land of Israel Syria for although they were two Countries yet notwithstanding they were esteemed but one by reason of the couenant which the two kings had made one with another Some take the land for Iudea but that can not agree because of the relatiue that followes Now it is easie to gather from the holie historie that these things came so to passe according as they are heere written For after Ahaz had called the Assyrians to help him Rezin was slaine by them 2. King 16.9 Pekah king of Israel died soone after that is to wit in the twelfth yeere of king Ahaz and Hoshea the sonne of Ela reigned in his stead 2. King 17.1 2. King 15.30 Before the children then which should be borne soone after should come to yeeres of discretion both the kingdomes were destitute of both their kings because Rezin and Pekah died before that time The word indeed is directed to Ahaz and to the end he might be the more reuiued God promiseth him to take vengeance of his enemies yet only to the end he might be left the more without excuse As touching the words it is said that king Ahaz abhorred or detested the land of Syria and Israel because from thence he was assailed God promiseth then that these kings shall quicklie perish Some turne the word Mipne Because and I confesse it is often taken in this sense but I expound it more simplie heere as if he should say the land shall be forsaken and left destitute of the presence of her two kings so as they shall appeare therein no more And by these words of the Prophet it sufficieÌtlie appeares that these things are to be vnderstood of both kingdomes Vers 17. The Lord shall bring vpon thee and vpon thy people and vpon thy fathers house the dayes that haue not come from the day that Ephraim departed froÌ Iudah euen the king of Ashur HEre the Prophet on the other side threatens this wicked hypocrite who seemed afraid forsooth to tempt God and yet in the meane while sought help froÌ those whom God had forbidden him to meddle withall Exod. 23.32 To the end then he should not lift vp his crest too high in regard of this promise heere made vnto him he denounceth his destruction and testifies that the help which he expected to wit from the Assyrians See 2. King 16.7 and 2. Chro. 28.16 should be altogether for his ouerthrow As if he should say Thou promisest thy selfe wonders from the king of Ashur and thinkest that he will stick close to thee because that against the commandement of God thou hast made a league and peace with him but thou shalt shortlie feele what commoditie will then redound vnto thee by tempting of the Lord. Thou mightest haue rested quietlie at home and so would God haue been mercifull vnto thee but thou louedst rather to haue help of Ashur well thou shalt learne by experience that their crueltie shall farre exceed the crueltie of all other enemies This speech of the Prophet then sutes very well with the former for he presseth the disloyaltie and vnthankfulnes of the king the more neere who in reiecting both the word of God and the signe had made himselfe vtterlie vnworthie of any promise at all Also because that as soone as hypocrites haue escaped any feare or danger they turne by and by to their old bias againe he affirmes that the Iewes can by no meanes escape but they must be chastised according as they had well deserued For this cause he saith expresly that
it was now no time to pleade but rather to represent the matter by an outward signe By an example then he sets the vengeance of God before their eyes whereof the Prophets had so often told them in vaine before to the end it should pierce the more deepely into their hearts and should remaine engrauen in their memories So that as oft as one should but mention these words haste to the spoile they should also call to mind the destruction of Israel and Syria Chap. 7.14 and be further certified of it Now because the Prophet prophecied in the former chapter of the comming of Christ many vnaptly expound this of him to wit that being furnished with an heauenly vertue hee came to dispoile the prince of the world and therefore hastneth to the pray Although this hath some shew of wit yet it can by no means agree to the text For the true and plaine sense declares that the Prophet saith not any new thing but confirmeth that which hee had saide before Vers 2. Then I tooke vnto mee faithfull witnesses to record Vriah the Priest and Zechariah the sonne of Ieberechiah THe Prophet vseth a noune and verbe deriued from one roote and the meeting together of the words hath elegancie as if we should say I haue witnessed my selfe with witnesses Now because this matter was of great importance he tooke witnesses with him as men were wont to doe in things of consequence Hee calles them faithfull that is to say true and meete and yet notwithstanding one of them was a cursed and wicked apostata who to flatter the King 2. Kin. 16.11 built an Altar like vnto that at Damascus and openly consented to an horrible impietie and abomination I know there are others who are indeed of a contrarie opinion but if wee consider the circumstance of the time well we shall finde it to be euen that same Vriah who like a trencher-chaplaine conformed himselfe to the vngodly humour of the King as the holy historie witnesseth Whereas they thinke it was some other because Isaiah calleth him faithfull it is too weake a reason for the Prophet did not so much looke to the man as to the office which he exercised in regard whereof hee was sufficient to be a witnesse in this case He meant not to say then that Vriah was a good man but that his person was not to be reiected in regard of the authoritie of his office but was in respect thereof a witnes free from all exception as they say Moreouer I thinke this prophecie was fixed to the doores of the Temple in the presence of Vriah and Zechariah who were taken to be witnesses to it For hee speakes of no vision but of a commandement of God which hee indeed did and performed to the end these words might be as a common prouerbe in the mouthes of all the people Vers 3. After I came vnto the Prophetesse which conceiued and bare a son Then said the Lord to me call his name Maher-shalal-chash-baz I Make no question but this which followes happened to the Prophet in vision to seale vp the former prophecie It seemed then to Isaiah that he had the company of his wife and that by this copulation he begat a son vpon whom this name is imposed There were no absurditie if we should confesse that the Prophet had the company of his wife and that hee did indeed beget a child to whom this name was giuen neither would I much contend with him which should be of such an opinion But because it is not very likely that this name was imposed vpon any man there being no testimony of it I rather incline this way to think that this visioÌ was offred to the Prophet as a confirmation of the former prophecie He calles not his wife a Prophetesse as the wiues of Kings are called Queenes by way of honour but because she was a publike person in this vision Isaiah therefore out of doubt doth of set purpose turne away the mindes of the faithfull from thought of any carnall copulation that they might so much the more attend to this sacred mystery For howsoeuer it be a thing lawfull in it selfe to beget children in mariage yet notwithstanding nature it selfe teacheth that the act is a matter of blushing or shamefastnes which seeketh to do it secretly Vers 4. For before the child shall haue knowledge to crie My father and my mother hee shall take away the riches of Damascus and the spoile of Samaria before the King of Ashur HEre followes both the exposition of the obscure words of Isaiah as also of the vision adioyned vnto it For seeing God meant to speake briefly it was needefull it should bee intelligible I referre not the word child to the sonne of the Prophet but to all those that should bee borne soone after as I haue said heretofore Chap. 7.14 He threatens then that the two kings of Israel and Samaria shal be cut off before those children shall be of any growth Jn the presence of the King of Ashur That is to say according to his desire and will Wherein it may bee hee meetes with the ancient manner of those which triumphed before whose chariot they vsed to carrie the spoiles of the enemies Thus the spoiles of Damascus and Samaria shall bee borne before the King of Ashur From hence it appeares yet better that the Prophet meant nothing else but to foretell the ruine of the kingdome of Israel and Syria First for the comfort of the faithfull and secondly to scorne at the foolish feare of this cursed King which could not endure that the Lord should succour him He had not onely reiected the promises but also the signe which was offered him This is the cause why the Prophet doth so much the more reprooue the impiety of this king and of al the people as if he should say I see that thou art resolued to beleeue nothing but yet is the Lord determined to assist his chosen For thou shalt shortly see sudden and vnexpected changes by which God will deliuer his people And yet it is certaine that these things are not directed so much to the King as to the faithfull Whence we are to note that the seruants of God doe not alwaies speake so that the hearers doe by and by beleeue their sayings Isaiah speakes heer to the wicked whom he profited nothing at all Why then doth he direct his speech vnto them To the end hee may conuince them more and more and to lay their infidelity in their dish as also that the goodnes of God might be the better knowne For who would not haue thought but such an impietie would haue shut vp the gate of all Gods mercies from them yet notwithstanding the Lord by his goodnes ouercomes both the peruersitie of the King and of the people Now yee see the Prophets drift to wit that whilest he reprocheth the wicked with their pride he shewes them notwithstanding that God is alwaies like
then all the great and boysterous riuers of the Heathen let vs not therfore enuie the greatnesse and power of the wicked To this purpose it is said in the 46. Psal The streames of the riuer shal reioyce the city of God the sanctuary of the most high is in the midst therof therefore it shall not mooue God wil helpe it right early the Heathen make a noise the kingdoms shaked and the earth trembled The Lord of hostes is with vs c. Obiect If any shall obiect that the helpe and succour of men is not to be despised the answere is very easie Ans to wit that the Prophet condemnes not such helps here but that cursed feare which driues vs into despaire as when we are so affrighted that no promise of God whatsoeuer can hold vs in our places Let this be wel obserued Now we must yeeld God this honour to content our selues with him alone although all things else should faile vs seeing we are assured that he is alwaies redy to relieue vs. And then it is all one whether we haue outward helps or whether we haue them not For if we haue them it is in our liberty to vse them if wee haue them not let vs be content and let one God onely suffice vs for all necessities For hee is sufficientlie able to fulfill his promises of himselfe and needeth none of mans helpe therefore wee may boldlie commit our selues ouer into his onely custodie and safegard The Verbe Kalaq which sometimes signifies to passe is as much in this place as to spoile and cut off as if the Prophet should haue said Hee shall not onely slightly passe thorow Iudeah but shall also ouer-flow it so as he will drowne and destroy it wholly For he will spread himselfe all ouer the land in all places He addes Vers 8. And shall breake into Iudah and shall ouerflow and passe thorow and shall come vp to the necke and the stretching out of his wings shall fill the the breadth of thy land O Immanuel THis similitude is taken froÌ a maÌ who entering into a riuer goes forward by degrees til at leÌgth he come vp to the neck So shal Iudah be inuironed with this boisterous flood to wit with the Assyrian in such sort as he shall wade into it vp to the necke Now he speakes this of Ierusalem which was the chiefe and capitall Citie in the kingdome for when the Assyrian arriued there it was no hard matter to destroy all Iudah The bredth of thy land That is to say ouer all the parts of it The Prophet goes on still with the similitude of his prophesie and sheâes how great the violence of the Assyrian wil be and he amplifies his fiercenes and turbulencie by the same similitude to wit of a raging streame which hauing broken all ramparts that could be set before it ouerflowes and spreads euery way ouercaries and beares all downe before it For he followes his denunciation against the Iewes as he began to do in the two former verses And as he had threatned the Israelites and Syrians with destruction so now he likewise threatens the Iewes with the same For the better vnderstanding whereof we must consider the context which Isaiah disposeth very fitlie He had directed his speech before to others because Ahaz was vnworthie of it The Lord shall giue you a signe and this we haue handled in the former Chapter He therewithall addes the meanes whereby to preserue Ierusalem to wit by the sodaine mutations which should happen to Israel and Syria This was confirmed in the beginning of this Chapter as well by expresse commandement as by vision Now hee comes to the Iewes who should not thinke to escape without punishment as also that they should not be too much lifted vp with the fall of their enemies for he shewes that their reward is very neere and that they shall be chastised for their impietie and disloyaltie because they despised the Lord and would not be satisfied with his promises signes and benefits which were offred them in all fulnes and abundance Quest Immanuel Some aske why the Prophet rather turnes his speech to Christ then to call it Gods holy land for no doubt but by the name of Immanuel he meanes Christ It should seeme that this was said to expresse the indignitie of the offence so much the more because Iudah was not only consecrated vnto God but also had the pledge of his saluation in the person of the Mediator and therefore should be a great indignitie vnto them to be destroyed by an Infidell king Ans But I thinke rather the Prophet addes this word to giue some hope againe to the faithfull and to comfort them in so great a calamitie for they might haue been out of heart seeing the countrie so cruellie wasted and spoiled His meaning is to say then that this destruction shall not hinder the comming of the Redeemer of whom he had made mention before As if he had said The land shall be thine O Immanuel thou must dwell and remaine in it This then is added in stead of a consolation giuing them to vnderstand that the land being pilled and destroyed shall yet notwithstanding be rather Gods then mans And this turning and applying of the speech to the second person hath great vehemencie because by this meanes he hath recourse to the promised redemption to the end the Lord may moderate his anger in the midst of these horrible calamities Vers 9. Gather together on heapes ô ye * Or peoples people and ye shall be broken in pieces and hearken all yee of far countries gird your selues and you shall be broken in pieces gird your selues and you shall be broken in pieces THe Verb Raaf signifieth to bruise or to breake whether it descends from the word Roa or from Raah But because Raah signifies to conioyne or assemble some had rather take it in this sense which also agrees best with the argument and context of the Prophet For whereas some translate Breake you to wit either the kingdome of Iudah or the Assyrians it seemes too coÌstrained too farre fetched But it appeeres that the Prophet describes the counsels and enterprises by which they thought to cut off the Church of God because he by and by addes Gird your selues Also in the beginning of the next verse Take counsell The word then of Assembling properlie agrees to this place vnlesse any had rather take the word to Breake by a figure to which I willinglie yeeld and so the word amounts to as much as to heape vp or as we commonlie say to pack vp hard together because things which are pressed are also consequeÌtlie pressed with violence and thrust together He meanes then not only an heape but an heape well pressed together as if he should say Gather your selues close together as if you were some very thick heape This signification as it seemes agrees very well to the circumstance of this place and that which is added
their power counsels and policies He addes Pronounce a decree that the sense might be the more cleere I haue translated Appoint or Decree a decre This appertains either to the insolencie of the enemies or else it is the conclusion of their counsell for after a thing is determined the Decree followes He affirmes that all this shall vanish into smoke Thus it appeares what the Prophet meanes and what vse we are to makââf this place Now this may serue vs as a shield wherewith we may beate back all the darts of the enemies whether they be furnished with weapons riches power credit authoritie or whether they be indued with wisdome counsell policie wit foresight aptnes of inuention or boldnes for if so be we haue God with vs we are then most strong and very well appointed and consequentlie all that and dread of the people to the end they might know that they should receiue a iust and due recompence of their wickednesse and contempt of his Maiestie when they trembled like cowards and were so amazed for the present dangers Now although hee ioyne dread and seare together yet his meaning is not that the Iewes should so tremble as the mention of Gods name God would not haue vs so to feare him that we should flee his presence as to flee from his presence but he placeth these two words together onely because he requires a sonne-like reuerence of his Maiestie as also to note a constant perseuerance therein His meaning is then that they shall be free and dispatched from trouble of minde if so bee his feare bee so liuely engrauen in their hearrs that they neuer depart from it And truely whosoeuer hee be that subiecteth himselfe willingly vnto God setting his feare onely before his eyes to hold himselfe by meanes of this bridle in his dutie such a one shall feele by experience that there is no place of refuge more safe then vnder the shadowe of his wings But in regard that the wicked cease not to prouoke his wrath against them by their outragious libertie hee auengeth himselfe worthily vpon such a carelesse securitie vexing their mindes with a continuall vnquietnesse Vers 14. And hee shall be as a sanctuarie but as a stumbling stone and as a rocke to fall vpon to both the houses of Israel and as a snare and as a net to the inhabitants of Ierusalem HE promiseth a secure and quiet conscience vnto the true seruants of God because the Lord will easily appease all terrors in keeping them vnder the shadow of his wings Now he alludes to the word Sanctifie which hee vsed heretofore for the word which signifies Sanctuarie Tower or fortresse is deriued of that which signifies to sanctifie He meanes to affirme then that God askes nothing whereof he offereth not a like mutuall recompence For whosoeuer they are that doe sanctifie him in their hearts shall also proue by experience that he is a most certaine Sanctuarie and hauen of safetie for them But howsoeuer there bee some correspondencie betweene God and vs in this sanctification yet notwithstanding it is in a diuers respect because wee are said to sanctifie him when wee attribute vnto him all praise and glorie and depend altogether vpon him but he on his part is said to sanctifie vs when hee deliuers and keepes vs in all dangers Now because very few are found who obey him resting themselues wholly vpon his promises the Prophet meant to arme the faithfull against all such temptations For they were in danger to be carried away by such and so wicked examples as by a kinde of whirlewinde Behold now the Prophets meaning as if he should say The Lord will bee a most safe and faithfull gardian vnto you and howsoeuer others spurne against him yet be not you afraid but continue you constant in your places There is also in this place a secret opposition because the Sanctuarie is as a Tower situated in an high place for the defence of the faithfull and for the destruction and ruine of the vnfaithfull in regard they rashed vpon God with a foolehardinesse But wee shall heereafter see more cleerely how this was accomplished partly vnder Hezekias partly also from the time of the captiuitie of Babylon and yet notwithstanding Christ was therewithall prefigured who was to bee a rocke of falling and not a fortresse of defence to the Israelites Isaiah aduertiseth the faithfull of this fall to the end they should conforme themselues to this warning To the two houses The Iewes doe fondly and senselesly rent this sentence instead of diuiding it aright For they say that God shall be partly a sanctification and partly an offence to the Israelites as if by the two houses he should distinguish betweene the faithfull and the vnfaithfull But hee rather commands the faithfull not to bee discouraged although almost all the multitude of both the kingdomes do hinder them from following of God but that in forsaking all impediments they should goe on with cheerefulnesse through the thickest of them The Prophet might haue said in a word hee shall be a stumbling stone to Israel but hee meant to expresse it more fully for hee comprehends the whole people and saith that God shall be their ouerthrowe The people were diuided into two Kingdomes to wit Ephraim and Iudah and therefore hee names both the one and the other I grant that some were excepted out of this number but he speakes heere of the whole body in generall This is an excellent place and cannot bee too oft called to minde especially in this time wherein we now liue wherein wee see the estate of religion almost quite abolished in Christendome Many boast that they are Christians who yet are farre off from God and to whom also Christ is a stone of offence The Papists proudly brag of his name although they prophane his whole seruice by their superstitions and despightfully dishonour him As touching those who haue the pure worship of God established in the midst of them there are very few who imbrace the doctrine of the gospel with a sincere affectioÌ On which side then soeuer wee turne our eyes wee can see nothing but wofull temptations euery where And therefore let vs set this most profitable aduertisement before vs to wit that it is no new thing to see the greater part yea almost all those who boast themselues to be the seruants of the Church yet to spurne against God And in the meane while albeit we be but as a little handfull of people in respect of them yet must wee rest our selues constantly notwithstanding vpon the Lord. To the inhabitants of Ierusalem This is the second amplification For hauing made mention of both the kingdomes hee names the principall or head place of them both Now howsoeuer the whole Country was degenerate yet notwithstanding it seemed that the Lord had his chiefe residence there Hee shewes then that God is a stone of offence and a rocke to fall vpon not onely to the common
destruction with others Hee saith also that all shall feele that the propriesies which are come out of the mouth of God shal not bee pronounced in vaine And by the word To know which is to bee referred to experience it selfe hee priuily taxeth their infidelitie as if hee should say Because I speake but to deafe eares and to such as make none account of my admonitions experience shall make you wise but yet too late Which say Heere the Prophet inueighes against the obstinacie and rebellion of this people who hauing been chastised many times with the rods of God and that very sharpely were yet notwithstanding so farre off from repentance that they hardened their hearts more and more as if they had been made fat with blowes Truely those who mocke thus proudly at the Lord cannot bee brought within compasse till they be wholly ouerwhelmed Now such a conspiracie doth manifestly prouoke God to anger and that of set purpose This is the cause why the Prophet saith that this proceeds from pride and presumption whence it followes that it is iust with God to apply to hard and knottie wood hatchets harder then it Vers 10. The brickes are fallen but we will build it with hewen stones the wilde figtrees are cut downe but we will change them into Cedars THese were the words of the rebellious and despisers of the calamitie which was befallen them as though it had bin for their profit because they take occasion thereby to decke their houses and fields the more richly We will build more stately ones say they The houses of bricke are fallen that we may dwell in excellent palaces The trees are cut downe but we will plane them with more fruitfull ones The state of Europe This vice hath not raigned in one age alone for wee see the like obstinacie euen now in the world With how many calamities hath Europe been afflicted within these foure hundred yeares with how many scourges hath it been called to repentance and yet notwithstanding wee perceiue not that any one of them hath done it any good but excesse contrariwise increaseth day by day the voluptuous inflame themselues meÌ perseuere in their vices and wickednesse with greater boldnesse then euer before In a word it seemes that afflictions are euen prouocations to pride and excesse what must we looke for then but to be broken with harder blowes then any of the former Vers 11. Neuerthelesse the Lord will raise vp the aduersaries of Resin against him and * Or gather his c. ioyne his enemies together BEcause the Israelites were puffed vp with the confederacie which they had with Syria and thought that all things should fall out according to their wish Isaiah threatens a sudden change which should cut off all their hope and should wholly ouerthrow all their plots For the Assyrians rose vp soone after and made warre with the Syrians And Rezin being slaine the estate of that kingdome was wholly ouerthrowne He amplifies the matter when hee addes he will gather together For his meaning is that the Lord will assemble and mingle diuers enemies together whom he will send to destroy the King of Syria as indeed the army of that great Monarch of the Assyriaus was composed of diuers nations Vers 12. * Or Syria Aram before and the Philistims behind and they shall deuoure Israel * Or with all the mouth with open mouth yet for all this his wrath is not turned away but his hand is stretched out still 2. King 16.9 THe Prophet shewes what this change shall be and what shall come to passe after the death of Rezin who banded himselfe with Israel against Iudah to wit that whereas the Syrians were friends to the Israelites before 2. King 17.3 they should presently after the death of their King become their enemies and make warre vpon them which also came to passe And this is his meaning when he saith that Syria shall be before For their exposition who by Syria vnderstand them of the East and by the Philistims them of the West is not agreeablee The plainest sense is that the enemies shall nuiron and assaile them on all sides becau e those whom they thought to enioy as faithfull friends should rise vp round about them to ouerthrow them Where he saith before and behind it answers to the common maner of speech so as we need not seeke a new or strange exposition What it is to put confideÌce in confederacies Let vs learne by this example what it is to put confidence in the power of men and in confederacies with Princes and especiallie when we wax secure being snared with vnlawfull bands for wheÌ the Lord will those who before were on our side in an instant shall band themselues together for our destruction and the remedies which we shall take to be profitable shal be hurtfull vnto vs and shall compasse vs round before and behind We must also obserue that God manifests not his plagues all at once but when we rush against him obstinately and prouoke him more and more then he augments and redoubles also his blowes and sends new chastisements to the end he may tame and breake our rebellion and stubbornes With all the mouth signifies the same which wee haue in our common phrase of speech With full mouth as if he should say Israel shall be exposed as an open pray vnto his enemies so as he shall be deuoured with open mouth as of the Syrians so of the Philistims Yet for all this This is a harder sentence then all the rest and ought to haue terrified the vnbeleeuers more then any thing whatsoeuer For although they haue suffred many punishments yet are they not at an end he hath still new rods readie prepared againe for them because by going on in their rebellion they draw the wrath of God more and more downe vpon them For men take occasion to become vtterlie obstinate and to ouerflow in all euill whilst they suffer but some light punishment thinking they shall suffer no more and so become the more stiffenecked They also perswade themselues they shall be deliuered from the iudgement of God imagining that all his rods are spent or worne so as they giue themselues the bridle and shake off the yoke as if they were whollie escaped out of his hands For this cause Isaiah threatens that the hand of the Lord is stretched forth still that they should not suppose they were able to escape the same Now he rather vseth accusation then doctrine although the threatnings tend also to this end that the doctrine may be the better vnderstood But because he had to deale with desperate people who had profited nothing at all for any blowes they had receiued therfore it is that he shewes the end of their calamities is not yet accomplished so that although God seemed to cease striking for a time yet notwithstanding he had not spent all his scourges but had his hand still stretched
he vtters a vehement speech in turning himselfe to the Patriarke and God in speaking to him that was dead testifies to the liuing that that which he had long ago promised to wit that the posteritie of Abraham which should be innumerable as the sand of the sea Gen. 13.16 22.17.28.14 should not stretch it selfe to a confused multitude who had cast off all true godlines but that there should be an inteâruption in this degenerate people till that a little while after they should be renued He addes also another consolation to wit that this little handfull shall abound in iustice For we are in danger to be out of heart and to doubt of the mercie of God when we see the Church of God oppressed with such grieuous calamities so as it seemes it must fall into ruin Those who are touched with true repentance know by experience that this is the heauiest temptation of al others It was needfull therefore that the hearts of the faithfull should be fortified against it that by considering the fruit which should come vnto them from this discomfiture they might feele their griefe asswaged which fruit was this that thereby the whole earth should be ouerspred with Iustice euen as a riuer that ouerfloweth He touched this point before when he said that this remnant should rest vpon the Lord their God in truth Vers 20. The word Iustice is diuersly expounded Some referre it to the preaching of the Gospell because the righteousnes of God is reuealed froÌ faith to faith by it as S. Paul saith Rom. 1.17 Now the Gospell was published throughout the whole world by the ministrie of the Apostles who were as a small remnant of the Iewes Others had rather to take it thus as if this Consumption were a testimonie or witnes of the iustice of God who did so grieuouslie chastise his people But I had rather expound it more generallie thus This Consumption shall suffice to fill the whole earth with Iustice Those which shall remaine be they neuer so few shal yet suffice notwithstanding to cause the riuers to run with iustice in such wise that the whole world shall be couered therewith Vers 23. For the Lord God of hostes will make a Consumption and shall place the bounds in the midst of the earth THis repetition doth againe pluck away the meanes from these proud contemners of God wherein they flattered themselues For it was a thing almost incredible that the Iewes should perish as it were in a moment Gen. 17.7 who had so many promises made them and with whom God had contracted a perpetuall couenant it also seemed to be repugnant to the nature of God which is immutable The Prophet threatneth then that the Lord is the author of this Consumption to the end he might beate downe the pride of the wicked who trusting in their present felicitie thought themselues out of all danger and being puffed vp with this vaine confidence laughed at all admonitions and warnings God saith he shall bring your land to a desert so as in the most florishing part thereof shall be seene a consumption most like vnto a wildernes For he takes the midst of the earth for the heart of it that is to say for the places most strong and best fortified Many thinke the word Consumption should be an adiectiue but I had rather affirme that it is a substantiue according to which sense it is taken in Daniel Dan. 9.24.27 Rom. 9.28 and in other places Saint Paul alledgeth this text but it is somewhat different in words from these of the Prophet in this place to wit according to the vulgar exposition which was then most receiued Now although the Apostle spake properlie faithfullie and according to the Prophets meaning yet the words which he reciteth being drawne from the Greeke interpretation haue occasioned many to erre from the true sense of the Prophet For in regard that the Greeke translator had turned it Logos that is to say The word many haue descanted vpon the Gospel and thereupon haue affirmed that the abolishing of the law is here signified because the Gospel puts an end to the figures and ceremonies and coÌsequeÌtlie that it is a word abbreuiated compendious wherby we are discharged of the yoke of the law vnder which the people sighed But this comes nothing neere the Prophets intention for he calles consumption heere a decreasing by meanes whereof the people shall be almost brought to ruin and thereunto tend both senses namely that of S. Paul and of the Greeke interpretation also For by Word they vnderstood that which the Hebrews expresse by the word Dauar And although the Prophet hath not the word Dauar yet notwithstanding that which he hath in the text signifies a thing determined that is to say a Consumption and both of them haue one and the same meaning To conclude the Apostle repeates that in this place which Isaiah said now touching the future consumption of the people and teacheth that this prophesie was chieflie accomplished in his time when as the Iewes for their vnthankfulnes were cut off from the kingdome of God some small remnant only reserued Vers 24. Therefore the Lord God of hostes saith My people which dwellest in mount Zion feare not Ashur Hee shall smite thee with the rod and shall lift vp his staffe vpon thee after the * Or example maner of Egypt HEe goes on with the former consolation which onely appertained to the faithfull who in very deed were then a small number For many gloried in the name of God and would be taken for his people but very few there were who shewed that by their practise which they professed in word He speakes not to all then indifferently but to those onely which stood in neede of consolation For seeing they were in danger to lose all their hope when they compared their condition with others and that the kingdome also was destroyed for this cause I say it was very expedient they should bee comforted And this distinction is to be noted for otherwise it had been absurd to haue directed speeches so diuers vnto persons of one condition He addes the reason of the consolation to wit that this discomfiture shall bee nothing else but as the lifting vp of the rod which shall be onely to chastise them and not to destroy them The letter Beth is a particle of similitude The word Derec signifies example I expound it then After the example of Egypt as if hee should say Although the Assyrian be cruell and by all meanes will seeke thy ruine yet he shall not kill but shall onely smite thee Hee alledgeth the example of Egypt then Exod. 1.14 12.31 the bondage whereof was very hard and yet not deadly For in the midst of perplexities and confusions the Prophets are wont to bring the people backe to the contemplation of this redemption whereby God deliuered his chosen people miraculously from the hand of this cruell tyrant
mightie trees he meanes whatsoeuer is strong excellent and high so as he foretels the ruine and destruction of Iudea and compares it to the cutting downe of a forest signifying that there shall be nothing so high and excellent in the countrie which the enemies shall not cast downe euen till they shall haue stripped the land of all her ornaments He also makes mention of Lebanon for wee know that it was a mountaine greatly renoumed in regard of faire goodly trees which were in it but if he had spoken of the Assyrians there should haue been no reason in it for him to speake of the destruction of Lebanon Whence we gather that he heere threatens the Iewes againe and that the preface of his Sermon agrees very well when it begins at this particle demonstratiue Behold Vers 33. Chap. 10. Reade the former Section saue one for the better vnderstanding of the verse following THE XI CHAPTER Vers 1. But there shall come a rod forth of the stock of Ishai and a graffe shall grow out of his rootes BEcause the description of so horrible calamities might astonish the faithful and might therewithall minister matter of despaire vnto them it was very requisit to set some word of consolation before their eyes For the beholding of the kingdome wasted the cities ouerthrowne and all parts of the countrie destroyed could not but worke sighes and deepe gronings in them so as they might very easily haue been shaken and in the end vtterlie become desperate if the Lord had not preuented them by this consolation The Prophet then shewes what the Lord will do in time to come as also how he will restore the kingdome Now he still continues the similitude which he had vsed in the former Chapter Vers 33.34 for there he said that Iudea should be brought to nought euen as the fire consumes the forest The deformitie of this countrie then should resemble a wast ground where nothing can be discerned but ashes after the trees haue been consumed with fire But to the end there might be some resemblance betweene things opposite he saith that a rod shall come forth of a stocke which yet shall become a tree and shall spread his branches and fruits farre and neere For this cause I haue chosen rather to translate the word Gueza A dry stocke then roote although the matter be not great whether of them both we vse and yet this word stocke notwithstanding doth better expresse the Prophets meaning for hee signifies that howsoeuer the stocke be dry yet the graffe which shall come forth of it shall bee more excellent then all the forrests in the world Whence wee gather that this prophecie cannot agree to any other person then to Christ because no such graft was seene to come forth before hee came into the world Verily this can no way be applied vnto Hezekias neither yet to Iosias because they were aduanced euen from their birth to be Kings at the length As touching Zorobabel he neuer came to the thousand part of that dignitie which the Prophet extolleth in this place Wee see then that the consolation of the poore and desolate Iewes is heere set before them in one onely Messiah and that their hope concerning the same is deferred euen till his appearing For when he was manifested there was no hope left of any restoring or reestablishing of the kingdome neither in deed could they haue had any if this promise had not been added because it seemed that the house and linage of Dauid was vtterly extinct For this cause he mentions not Dauid but rather the familie of Ishai 1. Sam. 16.11 12. 2. Sam. 7.11 Psal 78.70.71 because the dignitie of this family was so diminished that it seemed rather the house of a countrie Farmer then the house of a King for such indeed was the house of Ishai when Dauid little thinking thereon was called to the gouernment of the Kingdome Thus then after they had lost their antient glory and had receiued so great a discomfiture hee calleth it the familie of Ishai because it was the most inferiour of all others And therefore I thinke that the consolation rather beginnes heere then at the end of the former Chapter The Iewes might doubt in so horrible a destruction who should be their defender Isaiah promiseth one vnto them howsoeuer hee must come forth of a drie stocke He continues still the former similitude of the forrest as I haue said because it hath greater elegancie then if he had simply said that Messiah should come For hauing shewed heretofore that the forrest should be vtterly consumed hee addes notwithstanding that a rod shall come forth which shall restore the abundance and beautie of this burnt forrest againe and this rod is Iesus Christ who should come to bee the protector and Sauiour of his people Now it is not needfull to shew how abiect and base the beginnings of this kingdome was Truely all that was to bee seene therein was so poore and weake that to outward appearance all things the originall of the blood royall excepted seemed to be directly contrary to this which should be accomplished in the person of the Redeemer Yea so low were they brought that this royall race was as good as vtterly extinguished for who would haue thought that a poore Carpenter had been begotten of the royall feede Besides in what place I pray you was Christ borne Marke 6.3 and what was his bringing vp To conclude after he had spent his whole life in contempt and continually exposed to shame and derision was he not cruelly and shamefully put to death by which hee was to begin his kingdome Yet notwithstanding all this he grew into an infinite greatnesse euen as a great tree growes vp of a small little seede as Christ also himselfe teacheth vs Matth. 13.31 whereof wee haue daily examples Mark 4.32 For it must come to passe of necessitie that the same should befall his kingdome which came to passe in his owne person Vers 2. And the spirit of the Lord shall rest vpon him the spirit of wisedome and vnderstanding the spirit of counsell and strength the spirit of knowledge and of the feare of the Lord. NOw he begins to speake of Christ plainely and without any figure It had been sufficient to haue propounded the consolation vnder the former similitude and fitly did the opposition answere betweene the burning of the forrest and the new restoring of it againe He therein described the twofold estate of the people for hauing spoken of the calamitie he by and by addes the hope of restauration the beginning whereof notwithstanding must come forth of a little bud but now hee manifestly shewes what this deliuerance shall bee and what the condition both of Christ and his Kingdome should be also Some thinke this should rather be referred to Ezekiah who was a figure of Christ but how inconsiderately wee shewed heretofore For when Ezekias was borne the name and royall
Medes Zocdians Bactrians and other Easterne people Shinar or Ethiopia is comprehended in Chaldea By Hamath some vnderstand Cilicia and other neighbour regions about Mount Taurus Vnder this word of the Iles the Iewes vnderstand all the regions which are beyond the sea For according to their opinion Greece Italie and Spaine are Iles because the sea is betweene them and others We see then that the Prophet speakes not onely heere of the deliuerance which was vnder Zorobabel but the aimes at a further marke for the Iewes were not then carried into Egypt neither into Ethiopia nor yet into any other regions This cannot be vnderstood then of the deliuerance out of Babylon but ought to be referred to the kingdome of Christ vnder which this deliuerance hath been and is accomplished by the preaching of the Gospell Moreouer we must obserue that this which is heere mentioned is a speciall worke of God and not of men because hee saith that the Lord shall stretch out his hand heerein attributing that to the diuine power of the Lord which men cannot accomplish by all their strength We are also to note that from the consideration of the benefits which the Lord hath done for vs in times past wee ought to be the better confirmed in hope for the time to come so as when we call to minde the deliuerance out of Egypt and out of Babylon Former deliuerances should incourage vs to hope for the like in time to come 2. Cor. 1.10 wee may boldly conclude that the Lord is as mightie now as he was then and that he will no lesse assist vs at this day euen in setting vp the Church againe in her primitiue beautie and glory He can performe the same thing the third the fourth yea many times which hee hath done once or twice Whereas the Prophet calles those whom God deliuers a remnant let vs learne not to affect a great multitude Multitudes not to be affected vnlâsse truth and righteousnesse doe also flourish but let vs content our selues with our small number and not bee abashed although we be but a few For if so be the truth and righteousnes of God florish amongst vs we shall hâue true and ample occasion giuen vs to rest therein securely Vers 12. He shall set vp a signe to the nations and assemble the dispersed of Israel and gather the scattered of Iudah from the foure corners of the world THis verse containes nothing in it but the explication of the former Now this maner of speech is taken from a similitude the sense whereof notwithstanding may be double to wit either that the Lord in making this signe will amaze the enemies in such wise as they shall not dare to stop the passages against the people which shall returne or rather that hee will set vp a signe to the poore banished to the end they should make no difficultie to take their iournie home againe Besides the vse of this doctrine hath its force amongst vs euen at this day for looke how the standard is lifted vp in the Campe to assemble euerie one to his colours and to hold himselfe in battel aray so also is the standard now set vp before vs to the end all of vs should gather our selues together thereunto that is to say The Gospell which the Lord hath lifted vp amongst the Gentiles and in the which Iesus Christ is preached vnto vs. From hence let vs obserue that we cannot be gathered vnto the Lord vnlesse wee come vnder this ensigne and bee vnited vnto him by faith For he will not acknowledge vs for any of his sheep if we be not gathered in from our scattering and that all of vs doe assemble our selues vnder this banner as himselfe also saith My sheepe heare my voyce and they follow me Iohn 10.27 There is a repetition in the word To gather for he shewes how effectuall the calling of God shall bee because he will set his people in their former estate euen as soone as he shall be pleased to make but a signe onely The word scattering is collectiue and vnder it he comprehends the Iewes scattered here and there It seemes also that he alludes as hee often doth in other places to one selfe same text of Moses where the Lord promiseth to gather together his people when they shall be scattered to the vtmost parts of the world yea euen into the foure corners of the earth Deut. 30.4 Now this was fulfilled vnder the leading and gouernment of Christ at this day therefore ought wee to hope that by the meanes of this good Captaine the poore and desolate Church shall bee restored For otherwise there is little hope that this small remnant shall bee gathered together vnlesse the elect doe bend their eyes toward this ensigne We ought often therefore to call these promises to minde to the end wee being vnderpropped by them may bee more and more established and confirmed Vers 13. The hatred also of Ephraim shall depart and the aduersaries of Iudah shall be cut off Ephraim shall not enuie Iudah neither shall Iudah vexe Ephraim HEere hee promiseth that there shall bee such great tranquillitie in the Church that the Israelites and the Iewes shall not waste themselues any more by ciuill dissensions neither yet bee molested in any sort by their enemies also that they shall not bee subiect to hatred nor enuie as they were before Not as if there should no wicked ones at all be found still among them but that the Lord will roote them out at the last Yet we are especially to obserue that which he addes touching the pacifications of ciuill hatreds and dissensions to wit that the children of Abraham shall no more molest one another but shall be at vnitie in one religion and in the true feare of God For it was an odious and detestable spectacle to see them so long time sworne enemies one to another Enuie the fountaine of dissensions It is not for nought that he shewes the fountaine of dissensions to wit enuie which was the cause why the successours of Abraham did rent one another when the Tribes of Iudah and Ephraim stroue amongst themselues for the excellencie This cursed fire brand enuie hath kindled all the warres in the world when as no man will humble himselfe nor part with the least iot of his right In a word the Lord promiseth heere both an outward and an inward peace which is an excellent and desireable benefit aboue all things But some will say that this was neuer yet accomplished Obiect and that we haue rather seene the contrarie come to passe For as soone as the Gospell beganne to be published diuers wars tumults and horrible persecutions followed thereupon all the world almost was in an vprore and shaken and since I pray you what peace hath the Church had within it Satan by sowing of his cockle and cursed seede hath stirred vp horrible troubles euen amongst Christians themselues so as the Church hath had none more
dangerous nor deadly enemies then those that haue been nourished and maintained in her owne lappe I answere Ans that the Prophet heere comprehends the whole Kingdome of Iesus Christ and not one age or generation For in this life wee doe but onely taste the first fruits as it were of this Kingdome Moreouer although the Church be vexed with enemies as well strangers as domesticall yet euen in the midst of them God ceaseth not to preserue and maintaine it and thus in the end ouerturnes all his enemies Also this prophecie properly appertaines to the true and lawfull children of Abraham whom the Lord daily purgeth by afflictions and banishments causing them by this meanes to forget all ambition and enuie for we shall not vsually find desire of vaine glorie amongst them who haue been meekened and instructed in the schoole of Christ Thus then that which Isaiah heere promiseth hath alreadie beene fulfilled in some part and is accomplished euery day But we must goe on still in these exercises and haue fightings daily as well within as without vntill wee obtaine that eternall peace which wee shâll inioy heereafter with all felicitie in the Kingdome of God Vers 14. But they shall flee vpon the shoulders of the Philistims toward the west they shall spoile them of the East together Edom and Moab shall be the stretching out of their hands and the children of Ammon in their obedience HIs meaning is that the Lord will also assist his people by another means to wit that he will triumph ouer his enemies subdue them vnder his power For as he hath hitherto spoken of the safetie of the Church so now also he declares that shee shall obtaine victorie ouer her enemies Now hee makes mention of the nations against whom the Iewes had continuall warres the Philistims assailed and molested them on the one side on the other side they had the Ammonites and Moabites by whom they were conioyned both by consanguinitie and neighbourhood And on the other side were the Idumeans who were not withheld by any neerenesse of kinred whatsoeuer Gen. 36.1.8.9 from being the sworne enemies of the Iewes they came of Esau the brother of Iacob the remembrance whereof ought to haue turned them from all hatred and rancour The Church ouercomes by suffering And therefore the Lord promiseth to his Church that although she should haue enemies that yet notwithstanding by suffering vnder them shee shall conquer and bring them vnder in the end The stretching forth of the hands signifies the domination which the Church shall obtaine ouer her enemies for ordinarily the hand signifies power and the Hebrues vse the phrase To stretch out the hand to subdue this or that So as it is said in the Psalme I will set his hand in the sea and his right hand in the floods Psal 89.26 To stretch out the hand then signifies power to rule and gouerne and contrariwise he also addes the obedience which the enemies shall yeeld vnto her The Iewes who dreame of an earthlie kingdome and Messiah interpret all these things carnallie and draw them to I wot not what outward power whereas they should rather be esteemed according to the state and condition of Christes kingdome True it is that the effect of this prophesie was seene to be fulfilled in some part when the Lord brought back the Iewes from captiuitie at which time he raised them vp into a good estate in despite of all their neigbour enemies but the faithfull were to expect a more excellent victorie which in the end they obteined by the preaching of the Gospel For albeit we must fight continuallie vnder the crosse yet we ouercome our enemies notwithstanding first when being deliuered from vnder the tyrannie of the diuell vnbeleeuers we are called and maintained in freedome by Iesus Christ that the flesh with all his lusts may be brought vnder secondly when by meanes hereof we liue to him Luk. 21.19 and possesse our soules in patience quietly with a meeke spirit bearing whatsoeuer befalles vs. We also heape coles of fire vpon the heads of our enemies Rom. 12.20 and by this meanes likewise we obteine victorie ouer them and ouer all their iniuries and reproches vnder which it seemes we are subiect Vers 15. The Lord also shall vtterlie destroy the tongue of the Egyptian sea and with his mightie wind shall lift vp his hand ouer the riuer and shall smite him in his seauen streames and cause men to walke therein with shooes He meanes nothing else in this verse but to shew that the Lord by his admirable power will open a way vnto his people which seemed to be shut vp before Now he speakes by a figure for one side of the sea is called a tongue because when the sea enters vpoÌ both lands and occupies one part it seemes like a tongue thrust out He speakes of the Egyptian sea then yea of Egypt it selfe which he yet more plainly declares hereafter But he principallie names the sea and the riuers because these be fortresses of the regions and the closings in of all passages Vpon the riuer No doubt but he meanes the riuer Nilus which watereth and compasseth all Egypt in many places by meanes whereof they might haue shut vp the passage before the people returning into Iudea I doubt not but the word Ruach is here taken for wind although these words of the Lord be ioyned therewith for all the winds are the Lords seeing he gouernes and guides them as it pleaseth him and especiallie a vehement whirlewind raised vp miraculouslie is so taken when this word is vsed Now he alludes to the first deliuerance of the Church wheÌ it was brought out of Egypt For wheÌ it pleased God to giue them passage he dried vp the sea by the violence and force of the winds Exod. 14.21 I grant that God needed not the help of winds because he was able to haue done it of himselfe but when he vseth ordinarie meanes first from thence wee learne that all creatures are readie to yeeld obedience vnto him And howsoeuer they haue their naturall course What we haue to learne from Gods working by ordinary meanes yet are they all in his hands so as he will turne their force and violence which way soeuer it shall please him For example when the wind ariseth it takes his beginning of a naturall cause all the winds also haue their seuerall proprieties the south wind is moyst the north wind cold and the effects which proceed from them are altogether alike for the south wind makes the bodies moist and the north wind dries them The Lord shewes by admirable miracles that he hath a superior power and an ouerruling hand farre aboue these naturall causes so as nature that is to say the disposition of things as prophane men haue imagined ouerrules not but he only Secondly he shewes that when he thinks good he changeth the nature and order of things to the end he may be acknowledged
he will make himselfe felt of vs when he dwelles with vs that is to say wee shall not onely reuerence his Maiestie wherewith wee are by and by ouerwhelmed but that we shall be also fully assured that hee hath a fatherly care ouer vs albeit wee be separate from the rest of the whole world For he calles him the holy one by the effect because by gathering vs vnder his wings and sauing vs by his grace he sanctifies vs as a thing consecrated for his owne vse And therefore if God be with vs the feeling of his gratious presence will fill our hearts with ioy vnspeakeable By reioycing and singing he signifies that when God displayeth his power in the midst of vs wee haue occasion to reioyce greatly Also speaking directly to the inhabitants of Zion he shewes that all are not capable of so great a benefit and hee therewithall closely exhorts vs to perseuere in the vnitie of faith that being knit vnto the Church we may reioyce with this happie and blessed ioy From the first Chapter hitherto the Prophet hath denounced iudgement against the two Kingdomes of Iudah and Israel from the beginning of the Chapter following to the 24. the Prophet foretelles what horrible calamities should befall the enemies of the Church And thus God iudgeth his owne house first as Peter speakes 1. Pet. 4.17 THE XIII CHAPTER Vers 1. The burden of Babel which Isaiah the sonne of Amoz did see Seuen reasons shewing the cause why God caused the ruine of the Churches enemies to be foretold FRom this Chapter vnto the 24. the Prophet foretelles the grieuous and horrible calamities which should befall the Nations and Countries then knowne to the Iewes either because they were neighbours vnto them or else in regard that they had traffique or leagues with them And this he doth vpon good reasons for when diuers changes happened some thought that God did sport himselfe as it were and tooke pleasure to bring base things to confusion others thought that all things were guided by a blind violence of fortune of which profane histories giue sufficient testimonie and verie few there were who could be resolued that these casuall mishappes were ordained and gouerned by the counsell of God For no one thing is so hardly beaten into mens heads as this namely that the world is gouerned by the prouidence of God Many indeed wil confesse this with their mouth but the number of them is verie small which haue it truely engrauen in their hearts We neede but one little puffe of wind to trouble vs and behold we are vndone then fall wee to searching the causes of it as if this depended vpon the will of men What will we doe then when all the world is in an vproare and that all things are so changed in diuers places that it seemes they must needes shiuer into peeces Well we see then it is very profitable that Isaiah and the rest of the Prophets should speake of such calamities to the end that all might vnderstand that they come not to passe but by the secret and wonderfull counsell of God For if they had prefixed no prophecie touching this matter things being thus suddenly confused it might easilie haue troubled and appalled the hearts of the faithfull But when they knew long time before that this should come to passe they had therein a mirour wherein to behold Gods prouidence touching the things that happened After that Babylon was taken vse and experience taught them that those things which they had learned in times part from the mouth of the Prophets had not been foretold at random nor in vaine Notwithstanding there was an other cause why the Lord commanded that the ruine of Babylon and other places with it was foretold not that the Babylonians had any profit at all by these prophecies neither yet the other Nations as though these writings came to them Another cause then was this God meant by this consolation to asswage the sorow of the faithfull lest they shold grow out of hert as if their estate had bin worse then that of the heathen if they should haue seene them escape the hand of God altogether without punishment For if so be the monarchie of Babylon should haue continued safe the Iewes would not only haue thought they had serued the Lord in vaine and that the couenant which he had contracted with Abraham had been to no purpose seeing strangers and wicked men were better dealt withall then the elect people of God but they might also haue entred into a worse suspition to wit that God had fauored these cursed theeues who trod all iustice and equitie vnder their feet by their robberies and seditions truely they might by and by haue thought either the God had had no care of his people or else that he wanted power to succor them in their need or that all things were turned vpside downe by the confused mouing of fortune To the end then they should not be too much appalled nor become vtterlie desperate the Prophet preuents this by the consolation of this prophesie shewing therein that Babylon also shall be punished Moreouer this comparison did admonish them how grieuous the chastisement should be which they of set purpose had pulled down vpon their owne heads for if God threaten the vnbeleeuers and prophane nations so sharplie who yet haue erred in darknes how much more seuere ought his anger to be against his people who had wittinglie he rebelled against him Luk. 12.47 Iust it is that the seruant which knew his masters will and did it not should be beaten with more heauie stripes When God then denounceth such rough punishments against poore blind wretches he therein did set a looking-glasse before the Iewes who had been trained vp in the law what chastisement they had deserued And yet the chiefe marke that Isaiah aimes at in these prophesies is to shew the Iewes how deare and pretious their saluation was in Gods eyes when they saw that he tooke their cause into his owne hand and executed vengeance vpon the wrongs which had been done them Now in the beginning the Prophet spake of the destruction and wasting of the kingdomes of Iuda and Israel as we haue seene which was to come When God corrects he alwais begins with his owne because iudgement must first begin at the house of God 1. Pet. 4.17 for the Lord hath a speciall care of his owne and chiefly regards them Wherefore euen as often as we reade these prophesies let vs learne to applie them to our vse True it is that the Lord doth not by piecemeale foretell all things which come to passe at this day in kingdomes and amongst nations and yet notwithstanding hath he not resigned vp the administration of the world which himselfe keepeth in his owne hand to another When we then see the ruin of cities the calamities which befall nations and the change of kingdomes let the things aforesaid come vnto our minds to the end
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 correctioÌs which he hath ordained yet shall they do nothing but by his appointmeÌt 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 instrumeÌts 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
is great difference betweene the chastisements which the faithfull indure Great differeÌce 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 theÌselues 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 prâuâ the stedfastnes of our faith in pâomising vs saluâtion 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 âpply this doctâinâ to our vses Let vs apply this doctrine to our vse now euen in this miserabâe 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 referâed 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
it signifies that the Idolaters are not led with reasoÌ but rather by their natural appetites euen like vnto bruite beasts For as beasts iudge by touching smelling and seeing so also the Idolaters haue no better schoolemaster to instruct them than their owne carnall sense If any then conuince them by sound arguments that they doe ill a man shall gaine nothing from them And howsoeuer they sometimes haue experience that all their labour in vexing themselues after their maner is but lost yet will they not therefore giue ouer but forge new meanes and will bring in seruices of their owne inâention which they would faine haue God to approue of If they haue good successe that they attribute to their superstitions and so waxe the more obduarate and if matters succeed ill they reiect their inuentions condemne their new deuised worship and blame their gods To be short they depend whollie vpon euents Idolaters depend altogâther vpon euents iudging of nothing neither by reason nor by the word of God Therefore they are newfangled euermore according as experience leades them But it seemes the Prophet passeth yet further to wit that the Moabites shall come to the Temple of Chamos when their follie shall be manifestlie discouered vnto all rather with shame and blushing then of any mature deliberation Vers 13. This is the word that the Lord hath spoken against Moab since that time THis short sentence is the confirmation of the prophesie for his meaning is that he hath euen pronounced the very decree of God himselfe and hath vttered nothing but the Lords message Thus putting off as it were the person of man he brings in God speaking in this manner Vers 14. And now the Lord hath spoken saying In three yeeres as the yeeââs of an hireling and the glorie of Moab shal be contemned in all the great multitude and the remnant shall be very small and feeble THree yeeres The time is not only prefixed for the certaintie but also to the end the faithfull might not languish in waiting any longer Now he alludes to the agreements and couenants of men wherein they haue been wont to set downe a certaine day which they must not breake This is speciallie done in mercenarie businesses which similitude is often vsed in the scriptures Iob. 7.1.2 14.6 Chap. 21.16 because the hireling waits with exceeding desire for the appointed day wherein he is to receiue his wages For they groane as it were vnder the burthen and beare their ordinarie labors vnwillinglie Thus God saith he will assigne a certain day vnto the Moabites which they shall not escape but all their puissance shall therein be brought to nothing He speakes expreslie of the multitude because they were a great people and therefore bragged of it as if they had been inuincible Where he ads that the remnant shall be feeble he meanes there shall be such a change that there shall be great ods betweene their former and latter estate because nothing shall be seene but a wofull and hidious spectacle in those that remaine THE XVII CHAPTER Vers 1. The burden of Damascus Behold Damascus is taken away from being a Citie for it shall be a ruinous heape HE prophesieth against the kingdome of Syria and mentions the head Citie which was the regall seate of the Kingdome The reason why this burden is pronounced against Damascus Now it was requisite that this destruction should be described as well as the rest to the end the faithfull might assure themselues that God would assist them in time conuenient and would not alwaies suffer the wicked to molest them without ceassing For the king of Syria was confederate with the king of Israel against the king of Iudah as we haue seene before in the seuenth Chapter and because the Iewes were not strong enough to resist them being destitute of sufficient meanes they might also haue doubted of succor from God as if he had left them at sixe and seauen That he might therefore free them from this perplexitie he threatens destruction to this kingdome of Syria from whence they might well conclude that God fought for the defence of his people It is not knowen in what time Isaiah prophesied this neither as I haue touched heretofore doth he obserue the precise order of times when he threatens any nation with the chastisements which it deserued but as I coniecture he foretold this The time when this burden waâ threatned when the two kings of Israel and Syria had inuaded Iudah hauing therewithall conspired the destruction of the Church For in as much as he ioines the Israelites and Syrians together he calles them both to the same iudgement to let them vnderstand that they had so profited by this wicked and cursed league that both of them should be inwrapped in one and the same destruction The Prophets meaning then is to comfort the faithfull of the tribe of Iudah because he especiallie had regard to them and not to the Israelites nor Syrians whose ruine he now foretels lest they should be left comfortlesse The particle demonstratiue Behold seales vp as it were the truth of this prophesie Whereas he only mentions Damascus in particular it followes not therefore that hee meant to exempt the other parts of the kingdome but this maner of speech is very vsuall in the Prophets namely to take a part for the whole so as vnder the ruin of the principall Citie Reasons why the Prophets threaten ruin to the chiefe Cities rather then to the inferior he comprehends that which should befall the whole Nation for what could the lesser Cities expect but confusion when the fortresse of the kingdome should be taken There is also another reason why the Prophets threaten the chiefe Cities directing their speech against them to wit because they were the seminaries of all wickednes from which as out of a fountaine it dispersed it selfe ouer the whole land Vers 2. The Cities of Aroer shall be forsaken they shall be for the flockes for they shall be there and none shall make them afraid Num. 32.34 Deut. 2. â6 3.12 4.48 IT is vncertaine whether by Aroer here he meanes that Citie whereof mentioÌ is made elsewhere It should rather be the name of a Region or Country howsoeuer hee describes the forme of a Country laid waste for hee saith that the places where Cities were built should now be common pastures so as nothing should remaine but the lodges tents of sheepheards for if any inhabitants were left there they should driue their flocks to another place Vers 3. The munition also shall cease from Ephraim and the Kingdome from Damascus and the remnant of Aram shall bee as the glorie of the children of Israel saith the Lord of hostes HEe now shewes the cause why the Lord would cut off the Kingdome of Syria The Prophet Amos recites many Amos 1.3 But that which Isaiah mentions here was the principall to wit that they had drawne the
Kingdome of Israel to the bent of their bow to make warre against the Iewes No doubt but the Israelites were inticed by the flatteries of the Syrians to make a league with them to fight against their brethren And the better to deceiue them the Syrians alledged that they would aide them against all their aduersaries And therefore the Israelites also rested themselues vpon the strength of their confederates so as they were perswaded that none were too hard for them Vnder the word Ephraim he meanes all Israel as in many other places for Ephraim was the chiefe Tribe of the people Besides he saith that the munition and kingdome shall cease from a place when the strength thereof is broken and the excellency thereof brought low The remnant That is to say the peoples both of Syria and Israel should bee brought to nought and the better to authorise his prophecie he addes forthwith that God hath spoken it Now when God punished these two kingdomes so seuerely no doubt but hereby he prouided for the saluation of his Church redeeming and deliuering it euen by the destruction of the enemies And for the rooting out of them both he vsed the helpe of the Assyrians whom the Iewes themselues had called in which fact of theirs they sinned very grosly Yet could not their offence hinder the Lord from being carefull of his Church God sometimes deliuers his Church by setting her aduersaries together by the eares deliuering it by setting his enemies together by the eares And by this wee may seâ how great care the Lord hath of vs seeing he spares not to punish euen great and mightie kingdomes for our safetie We may also obserue that although all the wicked should band and ioyne themselues in league together to destroy vs yet the Lord will easily finde a way how to deliuer vs out of their deuouring iawes Besides we may note how needfull it is for vs to be depriued of all humane helpes wherein wee often put vaine confidence and that against God himselfe for being once blinded with prosperitie It is fit we should now and âhân be left hâlpelâsse to bring vs to the true sight of our owne weâkenâsse we begin so to pride our selues in it that we can giue God no audience Hee must be faine therefore to remoue all impediments out of our way to the end we may come to the true sight of our pouertie as it happened to the Israelites who were stripped of all their succours after Syria was once destroyed Vers 4. And in that day the glory of Iacob shall be impouerished and the fatnesse of his flesh shall be made leane 5. And it shall be as when the haruest man gathereth the corne and reapeth the eares with his arme and he shall be as he that gathereth the eares in the valley of Rephaim ALthough hee had promised to speake of Syria and Damascus The reason why the Israelites are matched with the Syrians in this iudgement yet now he ioynes the Israelites with the Syrians and the reason is because they were confederates in one and the same quarrell The Syrians to whom Isaiah especially directs his speech were euen as a firebrand to kindle the wrath of the Israelites as hath been said but the Israelites were no lesse guilty and therefore iustly are they wrapped in the same afflictions as if they had been yoked with them It is vncertaine whether hee meanes all the elect people when he speakes of Iacob so as he should comprehend the Tribe of Iudah also Yet is it very likely it should bee referred to the ten Tribes onely who challenged this name vnto themselues so as he calles them glorious by way of derision because when they waxed proud of their strength multitude and confederacies they despised their brethren the Iewes Whereas he threatens them afterward with leannesse he doth it to taxe their insolencie as on the contrary the Prophets scorne and reproch them for being become fat For their prosperitie made them proud being puffed vp with the fruitfulnes of their country euen as fat horses ouermuch pampered are wont to kicke with the heele which is the cause why Amos cals them fat kine Amos. 4.1 Amos 4.1 How wanton and lustie soeuer they were then the Lord protests that hee will take downe their fat which caused them to be so glorious And it shall be Vers 5. By this similitude he shewes how fearefull the iudgement shall be Looke saith he Simile how reapers gather the corne into their armes so shall this multitude how great and mightie soeuer be reaped by the enemies And that he might not omit any thing he addes that after the haruest shall be ended some loose eares shall be gathered which lay scattered here there as if he should say After the multitude shall be gathered in the land made bare eueÌ as a field that is reaped the remainder which shall be scattered shall not therefore rest in safetie Moreouer hee vseth this similitude of the haruest because the people were growne secure vpon trust of their great multitude But as the reapers are not amazed at all when they see the corne very thicke so saith he the great multitude shall not disable the Lord from rooting them whollie out We may in like maner referre this to the Assyrians but yet the sense will be the same because they were Gods seruants to execute this vengeance Wee neede not stand to debate much about the verb To gather because it signifies nothing else but that the slaughter shall be like an haruest which being once ended others are permitted to gleane the eares which lie scattered For after that the tenne tribes had bin led captiues the Assyrians gleaned vp the remnant also when they vnderstood of their new deuices 2. King 17.4.5 He makes especiall mention of Rephaim because the Israelites were well acquainted with the fruitfulnes of it Vers 6. Yet a gathering of grapes shall be left in it Chap. 24.13 as the shaking of an oliue tree two or three berries in the top of the vtmost bowes and foure or fiue in the high branches of the fruit thereof saith the Lord God of Israel HE had preciselie affirmed that nothing should remaine of the discomfiture euen as if the name of the nation should be vtterlie defaced Now he addes a consolation A Consolation to asswage the bitternes of the slaughter For he shewes that there shall some remaine although the enemies determined to consume and destroy theÌ vtterlie Euen as a man neuer plucks his vine so cleane but there will some grape or cluster lie hidden vnder the leaues Likewise as a man neuer shakes his oliues so thorowlie but that some one will hang still in the top of the trees so howsoeuer the enemies be enraged and the wrath of God kindled yet as he therin shewes himselfe a seuere Iudge so will he shew himselfe gracious and mercifull in reseruing a small number in not suffring the
come vpon vs as waues and billowes but the Lord will quicklie disperse their rage let vs therefore patientlie wait for his help For albeit he now and then suffers vs to be tossed to and fro yet will the Lord in the end bring vs to the hauen and that euen thorow the midst of all stormes Now if the Prophet thus comforted a small handfull of the remnant we need not doubt but this promise also belongs vnto vs. For we in deed are but an handfull and the poore Church is shut vp within very narrow bouÌds But if we consider the estate of this kingdome of Israel how small a number of Gods seruants was to be found there Alas there was none almost that durst open his mouth so much was religion and godlinesse hated of all sorts Although then that the Lord destroies the multitude of the wicked yet will hee alwaies leaue some planke for his Church to saue her selfe from shipwracke and to bring the small remnant of the poore faithfull who are tossed with others as in the same ship to a safe hauân This is the portion He speakes of the faithfull which were hid in the kingdome of Israel and ioynes them to the body of the Church although the members were scattered here and there as it often comes to passe to the children of God And here we may behold the end of the wicked The end of persecutors which haue persecuted vs. For howsoeuer we be exposed to their rage and furie although they spoile rob and tread vs vnder foote offering vs all the outrages in the world yet shall they be but like vnto waues which disperse themselues by their owne violence and so vanish suddenly away We ought to wait till the like befalles all such tyrants at this day who miserably vexe and afflict the Church and handle the children of God vnkindly Let this consolation then bee ingrauen in the table of our hearts being fully assured that the like iudgment will ouertake them THE XVIII CHAPTER Vers 1. Oh the land shadowing with wings which is beyond the riuer of Ethiopia I Cannot affirme of what people Isaiah speakes although it be apparent enough that it was some couÌtry bordering vpon Ethiopia Some refer it to the whole land of Egypt but without any good probabilitie seeing he makes a particular treatise thereof in the Chapter following and therefore wee must vnderstand this as spoken to a people separate from the Egyptians Many suppose that it should be the Troglodâtes which yet seemes not very likely because they had no familiaritie with other nations for their speech as the Cosmographers testifie was rather a whistling or hâssing then any distinct sound of words But as touching these here mentioned it is plaine that they had both society and league with other nations Yet is it vncertaine whether they conspired against the Iewes or no or whether they ioyned with the EgyptiaÌs to make war vpon the Assyrians If they were the open aduersaries of the Iewes then Isaiah denounceth their punishment But contrariwise if they did feede the Iewes with deceitfull promises he shewes that they were to expect no succour from them because they did nothing but entertaine time with their friuolous messages How euer it be we may gather by that which he speakes of the nations neere adioyning which he will name in this Chapter in what place this people was seated to wit very neere vnto Egypt and Ethiopia Vnlesse any had rather affirme that it is meant of part of the sea coast of Ethiopia Chap. 37.9 because it will appeare by the 37. Chapter of this booke that the Assyrians had warre with the King of Ethiopia Now when it is said that this land makes a shadow with wings it appeares that the sea was nigh vnto it so as it became rich in regard of much nauigation For small and poore regions cannot frequent nor occupie in strange Countries His meaning is then that this people vsed to traffique much by sea Vers 2. Sending Ambassadours by the sea euen in vessels of * Or ruââeâ reedes vpon the waters saying Goe yee swift messengers to a nation that is scattered abroad and spoiled to a terrible people from their beginning euen hitherto a nation by little and little euen trodden vnder foot On euerie side whose land the floods haue spoiled THis is properly to bee referrred to the state of those times It seemes that this people had solicited the Egyptians or Syrians to vexe the Iewes or else that the Assyrians vsed them to molest the Country of Iudea or that they were companions of the Egyptians ioyning hand in hand to beate backe the Assyrians lest they should wax too strong and mightie We can affirme nothing but by way of coniecture because all histories are silent in this behalfe Seeing then that we want witnesses in this case we must vse probable coniectures It is very likely that these iournies were not taken in hand to goe to some place neere vnto them but farre off Whereas hee calles them ships of rushes wee are not to thinke it strange because it appeares by ancient histories that the Egyptians commonly vsed such vessels by sea in regard that Nilus is so steepe and dangerous to those that saile in it in some places by reason of the height from whence the waters doe violently fall which they call Catadupes that it is impossible to bring ships of wood that way without breaking renting them vpon the rockes And therefore they are constrained to vse little pliable vessels And lest the water should enter in and drowne them the histories say that these ships were lined with pitch in the insides of them Goe yee swift postes This place is obscure yet will I follow that interpretation which I take to be most probable The Prophet shews the end of his prophecie that is to say why he foretold the destruction of this people to wit if we take them for the sworne enemies of the Iewes to bring some consolation to the faithfull which were miserablie scattered and dispersed that by receiuing this good tidings they might reioyce and giue thanks vnto God But if any had rather say that the Iewes were drawne by this nation to an vnlawfull league then this exhortation is by way of deriding them so as he rebukes the follie of the elect people who forsooke God to depend vpon vaine and friuolous succors For whereas some attribute these words vnto God as if he should command these nations inhabiting neere the sea to hasten to the destruction of the Iewes I see not how it should agree to the sense of the text Neither is there any more appearance in that which others thinke to wit that by the words following the Prophet sâte forth the destruction of this obscure and vnknowne people because that by the spoiled people hee meanes the Iewâs which should be vexed and scattered after a strange maner so as no part amongst them whatsoeuer should remaine
the Lord shal ceaâe 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 ââke 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 vnâo God oughâ to nourish brotherly kindnes beâween 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 ââth 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 lâst bee receiued the Prophet then mâkes âhis 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 oâhers Wherefore howsoeuer he adopted to himsâlfe 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 âeraâhah 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
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 yâ 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 afflictioÌs 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 takeÌ 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 theÌ 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
he hath corrected a breathing time but doe they become euer the better No the Prophet saith then that Tyre shall be such a one she shall be neuer a whit reformed but shall rather returne to her vomit againe she shall play the harlot as she was wont to doe It is not to be doubted but he speakes of her merchandizing but he continues on his similitude which he had taken vp before not meaning thereby vtterlie to coÌdemne the trade of Merchants as we haue said but because amongst so many corruptions as men haue mingled therewith it very fitlie resembles the prancks of harlots for it is replenished with so much cunning secret packing Subtle conueiances among Merchants and such subtle conueyances as wee may now see in the world that it seemes it was only deuised to snare and beguile the simple How many new and vnknowne practises doe they inuent euery day to gaine and take vp on Vsurie Vsurie which yet none can perceiue vnlesse of long time he hath frequented the Schooles of the Merchants Wee neede not maruell then if the Prophet hath taken vp such a similitude whereby he meant to shew that Tyrus should be no lesse deceitful in the trade of merchandise then she was before Vers 18. * Or but in the end Yet here occupying and her wages shall be holy vnto the Lord it shall not be laid vp nor kept in store but her merchandise shall be for them that dwell before the Lord to eate sufficiently and to haue durable clothing THis was an other fauour of God towards Tyre After she was restored she yet conuerted not to the Lord but went on in her subtile dealings for which shee deserued vtterly to perish And indeede she was miserably punished when Alexander tooke her by force yet notwithstanding the kingdome of Iesus Christ was set vp there as S. Luke witnesseth Acts 21.4 This verse then must bee opposed to the former as if he should say Yet shall the merchandise of Tyre be consecrated to the Lord. Here we haue a wonderfull example of Gods goodnesse which shined euen into this vile brothelhouse and as you would say euen into hell This restauration of Tyre then must be attributed to the bountie of the Lord but this first benefit was nothing in comparison of the second when the Lord sanctified and set it a part for himselfe But will some say Obiect might that bee offered vnto God in sacrifice which the Tyrians had scraped together by polling and vnlawfull shifts Gen. 17.1 For the Lord detests such offerings because hee requires a pure conscience and innocent hands Psal 24.4 Now in regard of this question many trouble themselues about the exposition of this place but to small purpose Ans for it is not the Prophets meaning that the merchandise of Tyre shall be consecrated vnto God whilest she continues in her whoredoms but notes the time to come namely after her repentance and conuersion Shee shall not then gather treasures and heape vp wealth by hooke and by crooke but shall imploy them in the seruice of God and lay out the profit of her trading for the comfort of the faithfull in their neede Now albeit hee hath vsed an vnseemely word it is in regard of the time signifying that she shall forget her wicked practises and shall change her old customes They shall not be laid vp Thus in few words hee describes the repentance of Tyre which although in times past was addicted to couetousnesse yet being conuerted to Christ she shall not studie to hoord vp riches but shall imploy them for the reliefe of the poore and other good vses This ought to be the fruit of repentance as S. Paul admonisheth Let him that stole steale no more but let him rather labour with his hands the thing that is good that he may be able to giue to him that needeth Eph. 4.28 Whereas the Tyrians then in times past deuoured riches on all sides with an insatiable desire Isaiah saith that now they shall bee readie to giue as fast out because their inordinate desire of gaine shall cease This is then a note of charitie to helpe our poore brethren contraiwise of cruelty if we suffer them to want especially when God lades vs with plentie He addes the right way of doing good to wit they shall bestow their goods vpon the seruants of God Now albeit he comprehends all the faithfull yet hath he a speciall respect to the Priests and Leuites of whom some sacrificed some made readie the beasts that were to be sacrificed others watched in a word all were readie to doe their office and for that cause it is said that they dwelt before the Lord. The like by as good right is to be said of all the Ministers of the Church Moreouer in as much as all the faithfull of what condition soeuer they be belong vnto the sanctuarie of the Lord and are made one royall Priesthood by Christ to dwell before him I willingly referre these words to all the houshold of faith of whom wee ought to be most carefull for S. Paul giues vs so in charge and would haue them relieued before any other Gal. 6.10 For if the common bond of nature ought to moue vs to hold an estimation of our owne flesh Chap. 58.7 how much more should the vnion of Christs members which is much more holy and straight then all the bonds of nature mooue and prouoke vs thereunto We ought also to obserue in this phrase of speech to dwell before the Lord an other point for albeit we haue not now the Arke of the couenant yet by the benefit of Christ we approch neerer vnto God then the Leuites in old time did And therefore we are commanded to walke before him no otherwise then if he looked vpon vs to the end we may in all good conscience giue our selues to holinesse and righteousnesse for wee are charged to walke alwaies as in his sight and to behold him as one that viewes all our waies that so we may keepe iustice and iudgement That they may eat their fill The Prophet meanes that wee ought to sustaine our brethren much more largely and liberally then men are wont to doe because wee are wonderfull niggards and pinchpennies when we are moued to relieue the poore There are verie few that will venture their almes for nothing and giue with a franke and willing heart for they thinke that that which they giue to others is lost and is but a lessening of their stocke The Lord therefore greatly commends a cheerefull heart Rom. 12.8 the rather to correct this vice of niggardlinesse and albeit the place in the Romans be chiefly directed to the Deacons yet it ought to be applied to all An other sentence also must be kept in minde which testifieth that God loues a cheerefull giuer 2. Cor. 9.7 Let vs also note that the Prophet affirmes that whatsoeuer is giuen to the poore is consecrated vnto God which the holy Ghost
them therefore it is that the Prophets are wont to mingle consolations after their denunciations of iudgements Seeing these things serued then to cheere vp the faithfull no doubt but they were speciallie directed to the Iewes among whom faith had her speciall residence in regard that it appeared in none but them But yet we are once againe to obserue these words after many dayes for this is added to exercise the faith of Gods children we often run headlong in our desires and would haue God accomplish his promises by and by we grudge that he delaies so long and wax so impatient that we can no longer indure But we must learne in humilitie to wait and looke long for the saluation and mercie of our God and not be discontented how long soeuer he deferre for certainly he will come and he will not tarrie But herewithall wee must note that God speakes not heere of all for as we haue seene in the 13. verse he was determined to saue but a few and this ought so much the more to whet our appetites to the end after we haue been long exercised vnder sundrie calamities we may meete the Lord that smites vs by vnfeined repentance Vers 23. Then the Moone shall be abashed and the Sunne ashamed when the Lord of hosts shall reigne in mount Zion and in Ierusalem and glorie shall be * Or euen in the presence of his c. before his ancient men MAny thinke that the Prophet vseth this vehemencie against the Iewes as if he said The Sunne Moone and Starres are ashamed of your incredulitie so that you are a detestation not to men only but euen to the insensible creatures but this seemes vtterlie wide froÌ the Prophets purpose I make no doubt but he continues on that consolation which he touched in the former verse as if he should say When the Lord shall visit his people and purge his Church he will establish such a glorious kingdome that it shal darken the light of the Sunne and Starres And this maner of speech is very vsuall among the Prophets we also haue seene it before in this prophesie Now Isaiah speakes not here alone of the head but also of the whole bodie of the Church when the Lord then shall settle his kingdome vpon mount Zion his glorie in the restauration of the people shall be so great that that which seemes bright and glorious in mens eies being compared with this shall be but darkenes And the better to expresse it he names the greatest lights in the firmament Some improperlie draw the verb To reigne to Gods vengeance for albeit God reignes when he iudgeth the world yet this maner of speech linked thus together God shall reigne in Mount Zion alwayes notes mercie and saluation For he speakes of the restauration of the Church whence we gather that these things are not accomplished but in Christ In mentioning of the Ancients he vseth a figure called Synecdoche a figure often vsed in scripture taking the chiefe part of the Church for the whole bodie and yet not without a speciall cause The ancient men Priests and gouerning Elders are heere taken then not only for the Priests but for those gouernors which haue the ouersight of maners and discipline to wit such as ought with wisdome and discretion to gouerne others And vnder these names he comprehends all the people not only because they represent the whole bodie the common people being hid as it were vnder the shadow of their wings but also that the faithfull might haue good hope of a future restoring otherwise it were to little purpose that a scattered multitude should be left like a crased bodie or a confused lump It is not without cause that the particle euen before his auncient men is added to the end the Iewes might know that Gods power should be glorious not that it can be comprehended with the eies of flesh but by faith for he so reignes that we effectuallie feele his strength in our weakenes And if we apprehend not this we shall neuer receiue any comfort In stead of glorie some reade gloriouslie others glorious I had rather take it in the substantiue although it be not much materiall as touching the sense For he shewes how great Gods glorie and magnificence should be when Christes kingdome shall be set vp all glorie then must be turned into darknes that his glorie alone may shine and surmount all things Whence it followes that God then inioyes that which belongs vnto him in the middest of vs and that honor which none ought to depriue him of when all creatures are brought within compasse and that he alone shines and is the light of our eyes THE XXV CHAPTER Vers 1. O Lord thou art my God I will exalt thee I will praise thy name for thou hast done wonderfull things according to the counsels of olde with a stable trueth HItherunto Isaiah hath prophecied of Gods iudgements which hung not ouer the head of one people alone but almost of the whole world Now it was impossible that the consideration of so many calamities which hee foresaw would fall vpon them should not worke great sorrow and trouble of mind in him For those that are of an vpright heart desire that all the world might bee saued And as they thirst after Gods glory so they cannot but loue all the works of his hands by how much the more then a man is possessed with the true feare of God the more neerely is hee touched to the quicke with the feeling of his iudgements In the meane while the wicked are besotted when he manifests the same and will not be moued for any terrours whatsoeuer the godly on the contrary quake at the least signe of his displeasure If wee haue experience of this what thinke we the Prophet felt who saw all these calamities which hee foretold before his eyes as in a glasse For the Ministers of the word must needes bee much more effectually affected with the sight of such things then the common sort that the same may be as it were a seale vnto them of the trueth of their doctrine The Lord then hauing set these horrible desolations before the Prophet as in a table it was necessarie that being moued with sorrow and griefe he should turne his eyes vnto the Lord for otherwise hee might haue been intangled with confused passions and great disquietnesse of minde And therefore being assured that the Lord would prouide for his Church in the middest of these tempests and that hee would gather in those vnder the wings of his power which before were scattered farre off hee takes courage vnto him Wee see then that Isaiah continues constant in his vocation without being daunted or any way discouraged but rather relying alwaies vpon the assurance of obtaining mercy and therefore hee continues to celebrate the praises of the Lord his God By this we may see that this thanksgiuing depends vpon the former prophecies and that Isaiah respects not
of slaughter They thinke then that the Gentiles are called to the banquet the Iewes being made their pray as if the Lord should say I haue prepared a goodly banquet for the Gentiles to wit the Romans shall sacke and spoile the Iewes But as I thinke this sense cannot stand neither shall there neede any long refutation when I shall haue acquainted you with the true meaning Others expound it as if Isaiah should speake of Gods wrath thus The Lord will make a feast to all people he will make them drinke the cup of his wrath till they be drunken therewith But the Prophet meant nothing lesse for he goes on still to set forth the grace of God which should be manifested at the comming of Christ Vsing the verie same similitude with that in the 22. Psalme vers 26. where Dauid describes the Kingdome of Christ saying that the poore as well as the rich shall partake of this banquet and shall eate their fill by which hee signifies that no nation shall be exempt from hauing part in this benefit At the first The Iewes were first feasted alone it seemed that the Lord onely feasted the Iewes because they alone were his adopted people and entertained at this banquet as those of his owne houshold but now he accepts of the Gentiles also But now the Gentiles are partakers thereof with them and sheds forth his graces vpon all nations There is here then a close opposition when he saith to all people for formerlie he was knowne but to one nation The feast of fat things is to be vnderstood of fat beasts Some translate the word Shemanim lees or dregs but very improperlie for by this word he meanes old wines which we commonlie call old store which are better then ordinarie but speciallie in the East where they beare their age best He calles the liquors wherein no lees appeere neate and fined wines To be short it appeares sufficientlie that neither Iewes nor Gentiles are threatned in this place but that both of them rather are inuited to a goodly banket This may the better be vnderstood by the words of Christ himselfe where he compares the kingdome of heauen to a Mariage feast which the King prepared for his sonne Math. 22.2 vnto which all were indifferentlie called because they which were bidden before would not come For mine owne part I make no question but Isaiah speakes here of the preaching of the Gospell Therefore in as much as the doctrine thereof came from the mountaine of Zion he saith that all nations shall come to feast there for when God offred the heauenly food wherewith mens soules are fed vnto all the world it was as if he had erected a table for all commers The Lord now dayly inuiteth vs to fill and inrich our soules with all good things and to that end he raiseth vp faithfull teachers by whose ministrie he prepares his dainties for vs and withall giues force and power to his word that we might be replenished and satisfied As touching the word Mountaine albeit Gods messengers come not from Mount Zion to giue vs food yet by this word we are to vnderstand the Church out of which none can partake of these benefits for such dainties are not to be found in the streets nor hie waies this table is not spread euery where neither doth euery place afford vs this banket The Church is the place then where we must come to keepe this feast Now the Prophet notes this mountaine especiallie in regard God was there worshipped no where else yea both these reuelations as also the Gospell came from thence Whereas he saith this banket shall be sumptuous and royallie furnished it appertaines to the praise of the doctrine of the Gospell for it is a spirituall food to nourish and refresh our soules yea so wholesome and excellent that we neede seeke no further Vers 7. And he will destroy in this mountaine the couering that couereth all people and the vaile that is spread ouer all nations THe interpreters also varie vpoÌ 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
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 theÌ 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 ignoraÌce 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 remnaÌt 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 notwithstaÌding 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 childreÌ 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 spokeÌ 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
he calles this one Tribe and an halfe but a remnant in respect of the other ten Tribes yet wee shall see hereafter that he puts a difference betweene those who were of the Tribe of Iudah onely Neither are wee to wonder that the Prophet speakes thus diuersly of one and the same people for sometimes he directs his speech to the whole body as it was generally infected with vices and another while he applies himselfe to the faithfull in particular It is certaine that hee rightly calles the Iewes a remnant of people in regard of the ten Tribes which had reuolted from the pure seruice of God and had separated themselues from the vnity of faith but if we shall consider them without comparison and shall view them as they were in themselues apart from the rest hee had iust cause to tax their wickednesse I am not ignorant that others are of a contrary iudgement the reason is because he by and by speakes of wine vers 7. and so they thinke this sentence should bee ioyned with the beginning of the Chapter thus It may be the Lord will spare the Iewes but how is it possible he should seeing they are as bad as the rest Seeing then that they are guiltie of the same sinne of vnthankfulnesse must they not needes share with them in their punishment But these expositours doe not aduisedly consider that the Prophet is about to set forth a testimonie of Gods singular fauour in that hee did not cause his whole indignation to fall at once vpon all the race of Abraham but albeit hee ouerthrew the Kingdome of Israel yet he gaue the Iewes respite to see whether they would repent or no. Now with the setting forth of Gods patience towards them hee vnder hand amplifies the fault of this peoples ingratitude For should not they haue learned wisdome by their brethrens harmes yes the calamitie of the Israelites should surely haue awakened them and drawn them to repenâânce But they past it ouer lightly and neuer tooke it to heart Were they not vnworthy of so many benefits then that would take no benefit thereby Well yet the Lord was pleased to conserue his Church euen in the middest of them Now you see the cause why hee deliuered Iudah and the halfe Tribe of Beniamin out of that calamitie in which he wrapped the Israelites Moreouer because Iudah was a verie small Tribe and was therefore contemned of their brethren the Israelites the Prophet affirmes that there is glory and riches enough in God to supply all outward wants Our true way vnto happinesse is to place it wholly in God By this place we are taught what is the true way vnto saluation euen to place our whole happinesse in God himselfe for we no sooner turne backe to the world but wee gather flowers which fade and wither yea and vanish away by and by But alas this phrensie reignes in euerie place more then it should for men will seeke to bee happie without God that is to say without happinesse it selfe Isaiah also shewes that no calamity be it neuer so great can any way let God to inrich and adorne his Church For when all things shall seeme as good as desperate yet God liues still to crowne his seruants with glory It is to be noted also that he promiseth the Church shall bee beautified with a new hew euen then when her multitude shall be diminished that by this meanes the faithfull might neuer be dismaied in the most horrible waste that may befall them Vers 6. And for a spirit of iudgement to him that sitteth in iudgemeÌt and for strength vnto them that turne away the battell in the gate THe Prophet shewes the cause why the Lord wil beautifie the remnant with new glorie For hee propounds before them the estate of a right gouernment vnder which a people is preserued which consists in two things principally that is to say Counsell and strength By counsell and wisdome affaires ought to bee managed amongst the subiects at home force and munition are for the annoiance of the enemie abroad Now for as much as Kingdoms and Commonwealths vphold and maintaine their estates by these two meanes therefore God promiseth the spirit of wisdome and strength vnto his people Wisdome and strength are the Lords Iob 12.13 Psal 127.1 And therewithall teacheth them that the gift of both these are in his owne hands and that they are not to be sought elsewhere for neither can the Magistrates gouerne the Citie well in giuing to euery one his due neither can the Captaines and Leaders repulse the enemie vnlesse both be led and directed by the Lord. Vers 7. But they haue erred because of wine and are out of the way by strong drinke the Priest and the Prophet haue erred by strong drinke they are swallowed vp with wine they haue gone astray through strong drinke they faile in vision they stumble in iudgement HEe now directs his speech vnto the profane despisers of God who were Iewes onely in name and sets forth their ingratitude to the full for albeit they had so euident a testimonie of Gods wrath before their eyes and saw their brethren seuerely chastised in their sight yea albeit they had good experience of his mercie patience towards them yet could they not be brought into the right way by this so fearefull an example of seueritie neither could they be brought to anie amendment by so liuely a taste of Gods goodnesse in sparing of them He speakes here of wine and strong drinke by way of similitude for I vnderstand not this place of the common sinne of drunkennesse against which he spake in the first verse but I rather thinke hee meanes they were become like vnto drunkerds in regard they were depriued of common sense and vnderstanding If the word As therefore be supplied to wine and strong drinke then the sense will be the more plaine and euident I deny not but men wax worse then beasts by the excesse of taking in meates and drinkes nay questionlesse their excesse therein had sore dazeled the spirits of the Iewes but if we consider well of the whole course of the text it will bee easie to see that he condemnes their iniquitie vnder a similitude Where hee addes the Priest and the Prophet he continues the amplification of their sinne whereof wee spake before so that the common people were not onely drunke but euen the Priests themselues who should haue been lights to haue giuen direction vnto others for they are compared to the salt of the earth as Christ teacheth now if they grow vnsauorie and gracelesse what shall become of the multitude if the eye be darke what shall become of the parts of the whole body Mat. 5. 13. and 6.23 But the worst of all was that they erred not onely in open wickednesses but in vision and iudgement also whence we may gather that the state of the Iews was very desperate And here haue we a faire looking glasse wherein we
his father worshipped Iosh 24.2 But he redeemed him often besides that to wit when he was in danger in Egypt and in Gerar Gen. 12.17 20.14 Also when he discomfited the Kings Gen. 14.16 Lastly when God granted him issue euen at the time when hee was past power to beget any Gen. 21.2 For albeit the Prophet had a speciall respect to Gods adoption when he commanded him to goe out of his fathers house yet vnder this redemption he comprehends also all the benefits which God bestowed vpon him for we see that Abraham was not redeemed onely once that is from extrem dangers and perils of death Now if the Lord raised vp his Church in the onely person of Abraham and that in such a time as he had lost all strength to beget any children to conserue the same after him will not the Lord preserue it for the time to come when in mans iudgement it was as good as forlorne A singular consolation What a miserable waste was there of the Church at the comming of Christ How many enemies were there which opposed the same Yet did he set vp this his kingdome in despite of them all the Church florished and made all the world to wonder at the glorie of it Let vs not doubt then but that the Lord will in his due time manifest his power both in auenging himselfe vpoÌ the enemies of his Church which oppresse it and in restoring of her to her first beautie When he saith Iaacob shall not be confounded we often see that the faithful are constrained to hang downe their heads with shame as Ieremie witnesseth I will put my mouth in the dust Lament 3.29 Also Micha Mich. 7.16 saith The time is come in which the wise shall put their hands vpon their mouth and licke the dust for when the Lord corrects his people so sharplie the faithfull must needes bee confounded therewith But the Prophet afterward shewes that this shall not indure for euer Let vs not dispaire then in aduersitie for albeit the wicked make vs their laughing stockes and lade vs with all the indignities in the world Harken to this O thou troubled soule and know it for thy selfe Iob. 5.27 yet will the Lord in the end draw vs out of this shame and confusion of face Yet the Lord therewithall shewes that this fauor belongs not vnto such proud ones who either are obstinate or oppose their hard heads against Gods blowes that hee laies vpon them but that it onely belongs vnto the humble who are bowed with shame walking humbly with their heads bowed downe But may some obiect Obiect how can it bee said that Iacob shall not be confounded seeing he was dead long before it seemes hee attributes some feeling to the dead and then they know what we doe in this world thence the Papists argue that the dead know all that we doe I answer Ans there is here the faining of a person which is often found in the Scriptures in which sense Ieremy saith That a voice was heard in Ramah Rachel weeping for her children and would not be comforted for them because they were not Ier. 31.15 For in that place he sets forth the destructioÌ of the Tribe of Beniamin by the lamentation of Rachel which was the grandmother as it were So Isaiah brings in Iaacob couered with shame and confusion in regard of the vices and wickednesses of his posteritie For as a wise sonne is the glory of his father so a foole is an heauinesse to his mother Prou. 10.1 Although mothers doe cocker their children most yet are they ashamed when they see them offend How much more fathers then Simile whose loue being guided by discretion are chiefly carefull for the well ordering and instructing of their children Must they not needs be much more grieued in seeing them wax wicked and dissolute But the Prophet meant here to touch the people to the quicke in setting Iaacob their father before them who being adorned with such rare graces of God was now dishonoured by his successors so as if himselfe had been present to haue seene them it would haue constrained him to blush for shame He therefore taxeth the vnthankfulnesse of the people who in stead of honouring dishonored their father Vers 23. * Or for wheÌ he shall seâ c. But when hee seeth his children the worke of mine hands in the middest of him they shall sanctifie my name and sanctifie the holie one of Iaacob and shall feare the God of Israel THe particle Chi is here to bee read in its proper signification to wit For because the Prophet giues a reason why the shame of Israel should be taken away that is he should haue children raised vp vnto him againe as it were from death to life In that the Lord cals them the worke of his hands I nothing doubt but he therein meant to expresse the admirable worke of their redemption for he makes those new men as it were whom hee adoptâ and ioines vnto him for his children as it is said Psal 102.19 The people that shall be created shall praise the Lord in which place the holie Ghost doth in like manner speake of the restauration of the Church See chap. 4â 7 For there is no mention heere of that vniuersall creation of mankind vnder which all good and bad are comprehended as wee haue often said but he now brings vs to the knowledge of his power to the end we should not iudgâ of the saluation of the Church by viewing her present estate Here therefore wee must note diuers oppositions first betweene the deformitie of the Church and her beautie or excellencie betweene glory and shame secondly betweene the people of God and other nations thirdly betweene the worke of Gods hands and the worke of men for the Church can no way be reestablished but by the onely hand of God fourthly betweene her florishing estate and that miserable waste by which she was pittifully rent in sunder before For he calles the middest of her a perfect restauration by which the people shall be so reunited and ioyned together that she shall not only possesse the borders of the land but the middest and the chiefe place thereof also Lastly he shewes what the end of our redemption is The end of our redemption noted wheÌ he saith That they shal sanctifie his name for we are all created to the end Gods goodnes may be magnified amongst vs. But because the most part of men doe shun this end God hath chosen his Church in which his praises do sound and continue as it is said in the Psalme 65.2 Praise waiteth for thee ô God in Zion Praise waiteth for the Lord but it is in Zion Now because many sheep in the flock grow corrupt the Prophet assignes this office to the faithfull whom God miraculouslie had preserued Moreouer because the hypocrites honour God with their lips and are farre from him in their hearts as we haue
and such as haue done the like if they will giue any true testimonie of their sound conuersion I grant repentance hath his seat in the heart and hath God for a witnesse of it but wee can discerne it no way but by the fruits And here vnder one kind Isaiah comprehends all For in generall hee toucheth one note of true repentance to wit when men make it appeare that they count all things coÌtrary vnto Gods true worship abominable When he saith that the idols are prophaned That cannot be esteemed holy which is set vp to dishonour God withall his meaning is not that euer they were holy For how can that be esteemed holy which is erected to Gods dishonour which also pollutes men with the filthinesse of it But in regard that men being besotted with a false opinion attribute some holinesse vnto them therefore he saith they are polluted and that they ought to bee reiected and cast away as filthy things of no worth Also in calling them images of gold and siluer he therein shewes that the faithfull cease not to abhor idolatry what losse or disaduantage so euer come vnto them thereby For many are loth to abandon idolles because they thinke thereby they shall lose gold siluer or some such like thing and therefore had rather retaine them then to sustaine the least incommoditie Couetousnes so holds hampers them that they thinke it safer wittingly to offend God and to defile themselus with such abominations then to lose the paring of this or that trifle But we ought âo prefer Gods pure worship and seruice Gods pure worshippe must bee deerer to vs âhen the most pretious thing the world can afford vs. before the most pretious things in the world Let vs despise gold let vs cast pearles froÌ vs abhor whatsoeuer is deere vnto vs rather theÌ to suffer our selues to bee polluted with such vile trash In a word there is not the thing to be named for price excellencie which we ought not to esteeme base vile when wee are to ouerturne the Kingdome of Satan and to set vp the Kingdome of our Lord Iesus Christ Note which consists in his pure worship How wee manifest that the loue of the truth is truely setled in our hearts For thus shall wee indeed make it manifest to all the world whether the loue of true religion hath takeÌ any place in our hearts yea or no namely when hauing indeed shewed our detestation against our owne peruerse ignorance we be also prouoked to put far away from vs all pollutions and defilings Vers 23. Then shall hee giue raine vnto thy seede when thou shalt sow thy ground and bread of the increase of the earth and it shal be fat and as oyle in that day shall thy cattell bee fed in large pastures 24. The oxen also and the young asses that till the ground shall eate cleane prouender which is winnowed with the shouell and with the fan AGaine he shewes by the effects how desirable a thing it is to be conuerted vnto God seeing this is the fruit of true repentance that God will receiue into his fauour the repentant and will so blesse them that nothing shall be wanting nay rather they shall be satisfied to the full with all sorts of blessings For as miseries and calamities proceed from the wrath of God Our sinnes the matter that sets Gods wrath on fire which we set on fire by our sinnes so when he is at one againe with vs all things fall out well wee are inriched euery way as wee may plainly see in the Law Deut. 28. Leuit. 26. He spake before of the raine which should make the earth fruitfull but because he obserued no order in beginning with earthlie and temporall benefits therefore he now ads to that doctrine which concerned the spirituall life those things which appertaine to the vse of our naturall and corruptible life For albeit godlines hath the promise both of this life and of that which is to come 1. Tim. 4.8 Mat. 6.33 yet in the first place it first aspires to the kingdome of God Our prosperous succâsses in all things depend whollie vpon Gods blessing Hence let vs learne that men do but lose their labour in tilling the earth vnlesse the Lord send his raine from heauen It is he that must water the labours of our hands and adde increase thereto or otherwise we shall but tire and vexe our selues in vaine From his blessing only must our raine come and to it must wee ascribe the abundance of the fruites of the earth which from time to time we receiue Let vs further note that nothing shall be wanting vnto vs Nothing shall be waÌting to the conuerted but we shal reape the fruite of our labors in most ample maner if we conuert vnto God Let vs also know that our sinnes make vs often suffer want because we by our owne rebellion repell and beate back Gods blessing Let vs no more then attribute the cause of famin and the barrennes to any thing else but to our owne vnthankfulnes The earth would neuer be wanting to vs in bringâng forth her fâuits but that we close vp her womb by our misbehauiours For the multitudes of people can not be so great but the earth will be able to nourish and feed them but we shut vp her womb by our misdemeanours which without them would be opened to giue vs all fruits in abundance so as we should liue both peaceablie and happilie That which he addes of the Cattell serues much to set forth the goodnes of God for he sheds forth the same vpon the very brute beasts How much more thinke we wiâl he do it vpon men whom he hath created after his owne image Now we neede not maruaile that beasts ordeined for the vse of man do indure famin as well as their masters When God is angrie with men the poore dumb creatures fare the worse but being reconciled with man they all fare the better by it Deut. 28.11 and that on the contrarie they fare well when God is fauorable to men being reconciled vnto them which the Prophet repeates and likewise confirmes in the words following in promising that oxen and asses shall eate cleane prouender For this sentence is taken out of the Law and the Prophets vsuallie do so that in the euill plight death of Cattell we might behold Gods wrath and froÌ the sight thereof might be stirred vp so much the more earnestlie and speedilie to be at one with him that our houses might be filled with his liberalitie Vers 25. And vpon euery high mountaine and vpon euery high hill shall there be riuers and streames of waters in the day of the great slaughter wheÌ the towres shall fall WHen the Prophets describe the kingdome of Christ they are wont to borrow similitudes from things appertaining to the life of man The prophets in describing Christes kingdome are wont to borrow
to florish with new frutefulnes Neither do I doubt but he alludes to that sentence of Dauid Send forth thy Spirit and they shall be created and thou wilt renew the face of the earth Psal 104.30 Now in regard that he also sets before them this signe as a token that God was reconciled vnto them he therewithall aduertiseth them that the restauration of the Church flowes only from his free grace who can abolish barrennes as soone as it pleaseth him in his fauor to distill some sweet dewes from aboue yea that he can do it in an instant because at the first he created all things of nothing as if they had been before The expositors doe diuerslie translate the latter part of this verse where he compares the desert to Carmell but as I haue shewed in the 29. Chapter vers 17. where there is the like phrase of speech it seemes to me that the Prophet simplie sets forth the effect of this restauration to wit that the abundance of all things shall testifie that God is indeed appeased towards his people For the places which were deserts before should be as Carmell which was a fat frutefull soile whence also it tooke his name Carmell also shall be as a desert that is to say so frutefull that if it be compared as it is now with that which it shal be one day it may well be called a desert for it is an amplification of the extraordinarie frutefulnes of it as if he should say The fields which now are laid fallow and beare nothing shall bring forth frutes and those which are tilled and are by nature apt to yeeld increase shall wax so frutefull that the abundance which is now vpon them is but barrennes in comparison of that which shall be hereafter As if we should compare the grounds of Sauoy with those of Sicilia or Calabria we would say that it were but a desert In a word he signifies that there shall be an incomparable frutefulnes which the faithfull shall enioy after they be reconciled vnto God and all because they may vnderstand what loue he beares them by lading them with so many benefits Now Isaiah so prophesieth here of Hezekias his kingdome that therewithall he referres all things to the kingdome of Christ as to the end and full accomplishment thereof Come we once to Christ then must we expound all these things spirituallie The second extent that so we may know we are renewed as soone as the Lord sends downe his spirit from aboue into our hearts of barren ground to make them frutefull For till we be inspired from aboue by this holy Spirit we are rightlie compared to deserts and parched grounds seeing we bring forth nothing but thornes and bushes and are vnfit naturallie to bring forth any good fruite Those therefore which in times past were fruitlesse being now regenerated by the Spirit of God shall begin in some measure to bring forth fruite vnto him and those who before had some outward shew of goodnes shall become so frutefull after they be thus regenerated by the holy Ghost that comparing the one estate with the other the first will be iudged but as a desert in respect of the latter for all the goodly works that men do before Christ hath regenerated them are but so many glorious sinnes Therefore when wee see the Church oppressed euen vnto death and that her condition seemes very lamentable let vs lift vp our eies to heauen and depend whollie vpon these promises Vers 16. And Iudgement shall dwell in the desart and Iustice shall remaine in the frutefull field THe Prophet heere teacheth wherein the true glorie of the Church consists Wherein the true glory of the Church consists to wit when Iustice and Iudgement gets the vpper hand for men are not to resemble beasts in seeking only after the abundance of earthlie and transitorie things By this it appeares sufficientlie that the Iewes were not held by the doctrine of the law in the hope of temporarie benefits only as some fantasticall spirits affirme but they were by it commanded to rest in that which was the principall to wit that Iustice and Iudgement should florish amongst them neither is it to be doubted but they knew well enough that true felicitie consisted therein We are therefore first of all to seeke the kingdome of God and the righteousnes thereof and not to place our ioy and happines in the abundance of wheat and wine as hogges that feede in the trough For as Zacharie sings in Luk. 1.75 The end of our deliuerance from sinne and Satan and of all the blessings we receiue from God is that we should serue him in holines and in righteousnes all the dayes of our life By Iustice and Iudgement then he vnderstands all vprightnes as we haue often shewed before See vers 1. Which albeit they properlie concerne the equitie which we ought to vse one towards another notwithstanding because it is vsuall in the Scriptures by the duties of the second table to vnderstand the obseruation of the whole law the Prophet here vnder a part comprehends religion and the true seruice of God But the Prophets are wont especiallie to mention the duties of loue and those things that concerne the second table because we chieflie manifest vnto men thereby what affection and loue wee beare vnto God Now where he saith that Iustice and Iudgement shall also dwell in the desert as well as in the plowed fields it so much the better appeares that such plentie of blessings was promised that the beholding therof should put men in minde of that great increase which they had seene in the fields before was but barrennes now in respect thereof Vers 17. And the worke of Iustice shall be peace euen the * Or effect worke of Iustice and quietnes and assurance for euer EVen now he enuaied against that peace in which the Iewes were lulled asleepe See verse 9.10.11 But heere he promiseth a peace contrarie to that which shall be a testimonie of Gods loue towards them who will keepe them faithfullie after he hath receiued them into his fauour The close opposition betweene that brutish peace which the wicked thought they had gotten when they committed all sorts of wickednes whilest they lay snorting therein also without repentance and this peace which the children of God enioy by a godly and iust life is here to be noted For Isaiah stirres vs vp to couet after this latter and teacheth vs to be assured that those with whom God is appeased shal enioy a peace that is blessed and happie in deed Thus he sets integritie before them for the obiect of their desires They that would enioy an happie peace must labour after an innocent life that so they may attaine that peace which passeth vnderstanding for there is no better meanes to liue such a peaceable life as is free from anoyance then in absteining from euill and doing of good as S. Peter testifieth in
his first Epistle Chap. 3. vers 13. But our Prophet leades them higher to wit that in liuing holilie and iustlie they shall keepe themselues in Gods fauour For is it not a thing altogether vnreasonable that the wicked should expect peace when they themselues will continuallie make warre against God The wicked would faine enioy peace whilest they make open war against God In deed there is none but desires peace yea who is he that can not highlie extoll it but in the meane while themselues are the cause why enemies are raised vp against them for they trouble heauen and earth by heapes as it were with their wickednesses Now in regard that this peace which God giues is perpetuall Isaiah compares it with that which lasts but for a moment In that he calles peace the effect of Iustice let vs thence learne that warres proceed froÌ Gods wrath which we set on fire by our rebellion whereas peace on the contrarie proceeds from his blessing When therefore we see the enemies boile with rage Warres proceed from Gods wrath which we set on fire by our sinnes Our sound and sincere conuersion the onely meanes to still and quiet the rage of our enemies exalting themselues furiouslie against vs let vs seeke no other matter to allay that heate then true conuersion for our God will easily calme and quiet tumults we being at one with him for he it is as the Psalmist saith which makes warres to cease vnto the ends of the earth he breakes the bow and knappeth the speares in sunder and burnes the chariots with fire Psal 46.9 but we haue told you before that these things belong not only to the time of Hezekias but ought also to be referred vnto Christ Vers 18. And my people shall dwell in the tabernacles of peace and in sure dwellings and in * Or quiet refreshings Peace the fruite of Iustice safe resting-places AS he hath shewed that spirituall Iustice is that which hath her seate in the hearts of men the same must be said of peace which is the fruite of it Thus when we heare of sure dwelling places and refreshings let vs remember what Paul saith Rom. 5.1 Being iustified by faith wee haue peace with God This peace Christ left with his Disciples which the world could not giue vnto them Iohn 14.27 And what maruell For as the same Apostle teacheth Phil. 4.7 This peace passeth all vnderstanding Hauing once obteined this Iustice we shall be no more disquieted with inward terrors as we were wheÌ we felt that God was angrie with vs. The wicked conscience is alwaies at warres with it selfe and in continuall anguishes The wicked therefore must needs be tossed to and fro with diuers garboiles for he that is destitute of righteousnes can neuer be in any sound peace He that is destitute of the imputation of Christs righteousnes can neuer haue sound peace of conscience But where Christ reignes there only is the true peace to be found which the faithfull haue in assurance which makes theÌ come without feare before the heauenlie throne not so much in respect of their owne pietie as for that they rest themselues vpon the sure rock of Gods mercies in Christ Hence we gather that Christ reignes not where consciences are troubled and tossed to and fro with diuers doubtings in which case the Papists must of necessitie be yea and all others that cast not themselues vpon the meritorious sacrifices of Christ and vpon that purgation which he hath purchased for vs. Vers 19. When it haileth it shall fall on the forrest and the Citie shall be set in the lower place WE told you before that the Prophets were often wont to set forth the kingdome of Christ vnder shadowes because they borrowed similitudes from an earthly kingdome for otherwise in respect of our dulnes we could hardly be brought to comprehend this inestimable treasure of all good things The meaning is that the Lord will remoue far off from his people all incombrances and discommodities and will cause them to fall vpon others Now because in this world were subiect to diuers tempests and vexations so as wee must indure raine haile windes and whirle windes he saith that God by his admirable prouidence will exempt vs from the harme we might receiue by these things because the violence thereof shall be driuen by him vpon those of other places By forrests hee meanes vast and deset places Many are the troubles of the righteous but the Lord deliuers theÌ out of all Psal 34.19 where none inhabits By this we are aduertised that being vnder the protection of Iesus Christ we are so freed from all dangers and inconueniences that notwithstanding there are many hailes and tempests readie to fall vpon our heads but the Lord is our deliuerer who either turnes away these eminent perils or frees them who are in danger to take hurt by them And that hee might the better confirme that which he said touching peace he saith that the Cities which stood in the plaine shall be out of danger for they were wont then to build their Cities vpon high places the rather to preuent assaults Now hee saith that God will so defend his people that they shall neede none of these vsuall munitions because the Cities shall bee safe though they stand in the vallies neither shall they receiue any hurt albeit they lie open to the furie of the enemie Why so For the hand of the Lord will saue and keepe them Wil we be secure then Let vs not trust in horses nor chariots nor yet in defenced Cities lest the Lord suddenly dislodge vs but seeing our good and heauenly Father vouchsafeth to take care of our saluation let the protection of so good a gardian suffice vs. Vers 20. Blessed are yee that sow vpon all waters and driue thither the feet of the Oxe and the Asse HE shewes how great the change shall be when Christ begins to reigne Vers 13. Verse 14. For hee said before that there should be such a desolation that thornes and briars should couer the face of the holy land that stately houses should be laid on heapes and the Cities and palaces vtterly raced All these things were to fall out when the Country should be spoiled by continuall incursions of the enemie but now he saith they shall be blessed because God will giue them the abundance of all things He adorneth and decketh this fruitfulnesse with figuratiue speeches which may be expounded in plaine words to wit that they shall sow in marish grounds and shall feede their cattell in those places without feare By waters some vnderstand a fat and fruitfull soile but I take it otherwise because of the generallitie of the particle All for in calling them all waters it is as if hee had said that euen those places which were couered with waters should be fit for tillage so as they shall not need to feare the spoiling of their seede It is our manner also to
driue Oxen Asses and other beasts out of the fields that are sowen lest they should crop off or mar the corne But he saith here that it shall be so thicke and faire vpon the ground that Oxen and Asses must be driuen thither to eate the first growth as they vsually doe when corne is too ranke He calles them blessed according to the vsuall Hebrew phrase because their labour should not be in vaine Obiect If it be obiected that there was neuer seene such a fruitfulnesse of the earth vnder the kingdome of Christ Ans I confesse that in the times wherein God hath prouided for his children in greatest plenty yet some tokens of his curse might alwaies bee perceiued wherein the whole race of mankind is wrapped by reason of Adams reuolt But because the inheritance of this world was restored to the faithfull by the meanes of Iesus Christ the Prophets vpon good reason affirme that hee will renew the earth in such wise that it being purged againe from her filthinesse shee shall receiue her first beautie Those that reply that this is not yet fulfilled ought to take a view of themselues to see whether they be yet whollie cleansed from all their sinnes And if they be as yet far off from that spirituall righteousnesse spoken of vers 16 let vs bee contented to feele this blessing according to the measure of our regeneration If thou see not the full accomplishment of these promises impute it onely to thy imperfect obedience be content to feele this blessing according to the measure of thy regeneration which shall neuer be perfected in vs till hauing put off the infirmitie of the flesh wee be fully renewed after the image of God in true holinesse and righteousnesse THE XXXIII CHAPTER Vers 1. Woe to thee that spoilest and wast not spoiled and dost wickedly and they did not wickedly against thee when thou shalt cease to spoile thou shalt bee spoiled when thou shalt make an end of doing wickedly Whither this woe be pronounced against the Caldeans IF we expound this of the Caldeans the scope of the place will very well beare it For seeing in chap. 32.15 hee promised freedome to the vanquished it was high time for him now to direct his speech against the vanquishers Not onely that but the faithfull also stood in need to be confirmed in particular manner to the end they might be drawne to beleeue this prophecie which was almost incredible It was verie vnlikely that such a Monarchie could suddenly be brought to nought or that these poore prisoners destitute of all hope should by and by be set at libertie to returne into their owne Country The Iewes therefore you see might very well haue fainted in waiting for any succour in such extremities vnlesse the Prophet had preuented the same by this and the like instructions He takes away the occasions then which might otherwise haue incited and prouoked them to dispaire when the Caldeans led them captiue into Babylon for they then saw no performance at all of these promises but felt the cleane contrary Notwithstanding because all are of opinion that this is the beginning of a new sermon and that these words are directed against Senacherib and his host I also am drawn to admit that the Prophet here threatens the Assyrians Or against the AssyriaÌs with the chastisement of their vniust oppressions and cruelties by them committed against their neighbours that so comfort might bee giuen by meanes hereof to the comfortlesse and oppressed His meaning is then that there shall be a wonderfull change when this florishing estate of Niniue shall be brought to ruin albeit it seemed impregnable Why so Because the Caldeans should come against it and should reuenge the cruelties which the Assyrians had exercised against so many Countries The Caldeans sent to reuenge the cruelties committed by the Assyrians And to the end his words might haue the greater efficacie he addresseth his speech euen to the Assyrians saying Ho thou vvhich spoilest as if he should say thou hast now libertie to range abroad at thy pleasure no man dares resist thee but a day vvill come vvherein others shall make their pray vpon thee as thou hast done vpon them He speakes in the singular number but it is by a noune collectiue which is an vsuall phrase of speech Others read it by an interrogation Shalt thou not be spoiled Thinkest thou thy violences shall escape vnpunished No they shall one day render thee like for like But we may follow the vsuall interpretation by which Isaiah amplifies the iniquitie of the enemie who was so greedie after his pray that he spared none no not those innocents vvhich neuer vvronged him Wherein we may behold a signe of extreme crueltie I am very willing to receiue this exposition then to wit that in this first member he describes the disposition of the Assyrians shewing that they were mercilesse theeues and robbers and further inlargeth their crueltie in regard they vexed and spoiled those which neuer hurt theÌ and all to this end that when the Iewes should behold such wickednesses they might first bee brought to consider of Gods iustice therein and in the secoÌd place that hee would not suffer such barbaritie to escape vnpunished When thou shalt cease This is the second part of this verse in which the Prophet shewes that the Assyrians do now spoile because the Lord lets them run riot but the time of their restraint drawes on so as they shall haue no more power of doing hurt If it were said they shal cease to spoile when they were able to spoile no longer the sense would be too barreÌ Our Prophet therefore mounts higher to wit that the time will come that they shall indeed cease to spoile because the Lord will tame them and take downe the pride of their power Which is as much as if he had said euen then when thou shalt be at the highest Hence we may learne that tyrants haue their terme limitted which they shall not passe Tyrants haue their terme prefixed which they shall not passe They rob and spoile whilest they haue run the length of their chaine but when they are come to the end of it they shall be constrained to stay there as at their last exploit Let this consolation A consolatioÌ then cheere vp our hearts when we see tyrants take their swinge and doe furiously band themselues against the poore Church for the Lord will calme their rage well enough and by how much the more they haue exercised their crueltie so much the more shall God heape his wrath vpon them The Lord will cut them off in a moment for hee will raise vp enemies against them which shall sacke and spoile them forthwith and shall reward them that which they haue done to others We are here also to note Gods prouidence in the change of kingdomes Gods prouidence seen in the change of kingdoms for vnbeleeuers thinke that all things are hudled together by the hand of fortune but it is our parts to looke higher to wit that the Lord rewards
and to powre out his blessing vpon that which they take in hand Pro. 10.20 His onely blessing therefore makes rich ând that alone is it which vpholds vs in any estate or condition For which cause it is said that his hands built Ierusalem Psal 47.2 Now as touching that which Isaiah here threatens against the Idumeans the holy Ghost pronounceth the like elsewhere against the house of Ahab meaning that it should bee raced euen with the ground 2. King 21.13 Vers 12. The Nobles thereof shall call to the Kingdome and there shall be none and all the Princes shall bee as nothing THis text is diuersly expounded but I will not trouble you with the reciting of the expositions for in refuting of them I should make my selfe more worke then needes That which is most probable is this They shall call the Nobles of Edom to rule but it shall be in vaine As if he should say In so miserable an estate there shall none be found that will willinglie beare rule or take vpon him the gouernment of state-matters Chap. 3.6.7 This sentence is read elsewhere yea we haue had the same in a maner before albeit somewhat differing in words Now this maner of speech leads me to think that the Prophet meant closely to taxe the pride of this people who were waxen ouer-haughtie by reason of their peace and abundance For as much then as the Idumeans being seated vpoÌ high mountaines grew proud the Prophet shewes that they should be brought downe with shame so as none of the Nobilitie should be left neither should there remaine any man of great place for when kingdomes are ruinated all gouernment is also abolished The people are as a bodie without an head neither is there any distinction of persons or places Thus then by way of scorne he saith that these braue Nobles which were so highlie exalted shal be as Lords without Lordships Lords without Lordships which appeares yet better by the second member where it is added for expositions sake that they shall be brought to nothing The summe is that Edom shall resemble a bodie shattered in peeces in which shall appeare nought else but an horrible confusion of all things Oh fearefull curse of God! What doe men differ from beasts I pray you if they want the execution of good lawes Is their condition any whit better No surely The beasts may well be without any head or gouernour because they will not offer crueltie to those of their owne kinde but Lord what is more cruell then man if he be not kept vnder Is he not caried an end by his passions as a furie of hell to runne out into all dissolutions Vers 13. And it shal bring forth thorns in the pallaces thereof nettles and thistles in the strong holds thereof and it shall be an habitation for Dragons and a court for Ostriches HE continues on his speech wherein he sets forth an Image of an horrible desolation to wit when beautifull houses and pallaces are razed euen with the ground or so laid on heapes that men can haue no vse of them being rather fit for thornes briars and nettles to grow in then for dwelling places which is farre worse then if they had bin conuerted into meadow or errable ground But see how the Lord punisheth the pride of such as delight in building of sumptuous houses How God punisheth the pride of such as delight in building sumptuous houses and gorgeous pallaces they thinke to make their names immortall as it were but God driues them out and makes nests therein for birds and dennes for wild beasts and thus they serue as perpetuall ensignes of their vaine ambition who by such buildings thought to make theÌselues garlands of their owne renoume and excellencie Mens places then are inhabited of such beasts The houses of men inhabited by beasts answerable to their natures that dwelt in them who represent the nature dispositions of those which built and dwelt in those so goodly houses Now this ouerturning of order is also a wofull signe of Gods wrath to wit when the earth which was created for the vse of man is coÌstreined to receiue inhabitants of other kinds A note of Gods curse in this change and to spew out their right and lawfull owners but by meanes thereof no doubt it shall be purged of that filthines wherewith it was in times past defiled Vers 14. There shall meet also Ziim and Iim and the Satyre shall crie to his fellow and the Skritch-owle shall rest there and shall finde for her selfe a quiet dwelling 15. There shal the Owle make her nest and lay and hatch and gather them vnder her shadow there shall the Vultures also be gathered euery one with her make SOme affirme that these beasts are Fayries others Hobgoblins others Satyres neither do the Hebrues themselues agree about the proper signification of their names But what need we stand much about the matter It sufficeth vs that wee haue the Prophets scope and drift He meant to decipher out an horrible desolation As if he should say Idumea shall be laid so wast that it shall be left without inhabitants The like was threatned before Chap. 13.21.22 against Babell for in stead of them it shall be replenished with wild beasts See here the iust reward of those vaineglorious fooles which built such sumptuous pallaces to continue the perpetuall memorie of their names forsooth And here by the way also is a prediction of the chastisement wherewith this cursed nation was to be scourged for their crueltie in regard they whollie bent themselues to seeke the ouerthrow and destruction of their brethren and neighbours Now howsoeuer it be doubtfull whether the Prophet speakes heere of * Ladies of the Fayries or Elfes Fates * A Skritch-owle or an vnlucky kind of bird Hobgoblins or * Gods of the wods hauing the head of a man and bodie of a goate Satyres yet all agree that these words signifie such beasts as haue the faces of men We also see how cunning the Deuill is by diuers illusions ghosts and fearefull apparitions by sounds and hidious noyses to inchant desolat places but of this wee haue spoken in the 13. Chap. Now this vice which God hath so sharplie punished in one people is almost common to all for who is he that builds such stately houses but the price therof is wrung out of the poore sometimes by violence and extorsion Sumptuous buildings for the most part reared vp by extortions sometimes by continuall molestations so as the very morter stones wood are replenished with blood in Gods sight Therefore the stone shall crie out of the wall saith Abacuck Abacuk 2.11 and the beame shall answere vnto it Woe to him that builds a Towne with blood c. Let vs not wonder at these strange iudgements and horrible changes then when wee see that ambition drawes with it these wicked extortions and robberies but rather let vs
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 âill 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 Châist 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 theÌselues 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 shâll 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 theÌselues 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
King of Ashur and I will giue thee two thousand horses if thou be able for thy part to set riders vpon them HIs conclusion is that Hezekias shall doe best to yeelde himselfe without trying it out by fight and to promise obedience for euer vnto the Assyrian Which that he may the rather perswade him vnto hee casts his pouertie againe in his teeth As if hee should say If I should giue thee two thousand horses wert thou able to furnish them with sufficient riders amongst all thy people For hee offers him not horses by way of honor or that he meant in good earnest so to doe but rather to afflict and wound the heart of this good Prince The clause I will giue thee must be thus resolued Although I should giue thee two thousand horse yet wert not thou able to finde horsmen enough for them I am not ignorant what the expositors write vpon this place but whosoeuer shall consider euery circumstance well will easilie iudge that this was spoken in contempt Vers 9. For how canst thou despise any Captaine of the least of my Lords seruants and put thy trust on Egypt for chariots and horsmen HEe now confirmes the former sentence shewes that Hezekias is so far off from resisting the power of Sennacherib that hee is scarse worthy to be compared with the least of his Captaines But what is the reason that he lifts himselfe thus arrogantly No doubt because the Iewes should not presume any thing at all in regard of the absence of the King of Ashur who was now besieging Lachish For albeit he was not yet come with all his host Rabshekeh brags notwithstanding that his Leiftenants are strong enough to the end Hezechias and the people might without delay yeelde themselues vnder his obedience Vers 10. And am I come now vp without the Lord to this land to destroy it The Lord said vnto me Goe vp against this land and destroy it NOw he sets vpon Hezekias another way namely that he shall assemble his forces in vaine together for his defence For he pretends that the King hath not now to deale with a mortall man like himselfe but rather with God himselfe because he is come vp to destroy the land of Iudeah at his appointment As if he should haue said As many of you as shall resist me shall resist God and then your resistance will be to small purpose Hence let vs learne that albeit we be giuen to piety faithfully indeuouring by all means to aduance the Kingdome of our Lord Iesus Christ yet wee must not looke for all that to be exempt from all crosses but rather to fit our selues for the bearing of them For the Lord will not alwaies crowne our vertuous life with earthly rewards God crownes not vertue alwaies with earthly honours truly such recompences were vnfitting for vs. As namely abundance of riches inioying of outward peace and hauing all things that heart can wish For are not the wicked therefore esteemed the onely happy men in the eies of the world because they are frolike quiet healthfull and haue the world at will Thus then it might seeme that our condition should be no better then theirs But it behoues vs alwaies to set this example of good King Hezekias before our eies Note who after he had wholly bent himselfe to reforme religion and to set vp the pure worship of God was yet sharply assailed with afflictions so far forth as he was not far off from despaire to the end that when we shall think we haue done much wee be still ready notwithstanding to sustaine all sorts of combates and persecutions Neither to be out of heart if at the first our enemies be too hard for vs in such wise that we looke euerie moment to bee swallowed vp aliue of them For these great crackers and haughtie sp rits will easilie bee taken downe after they haue cast vp their first bubbles yea after they haue spit forth their venom all their pride will quickly vanish and come to nought Rabshekeh magnifies the greatnesse and power of his King to affright the heart of King Hezekias see I pray you what course the wicked sort takes with vs they assaile vs by threats they labour to shake our faith and patience by many feares or rather Satan himselfe doth it indeede in their persons For who sees him not speaking heere in the person of this railing miscreant Satan speâks by the mouth of Rabshekeh Nay which more is he takes vnto him euen the person of God himself and so transformes himselfe into an Angell of light 2. Cor. 11.14 For what saith the Holy Ghost in other places He that rests vpon the help of man seeks his owne destruction Iere. 17.5 because man is a thing of nought weake and brittle Doth not Rabshekeh affirme the same here Speakes he any otherwise then if he were a Prophet sent of God We must wisely distinguish betweene the voice of God and the voice of meÌ It behoues vs therefore wisely to distinguish betweene the voice of God and men who deck and adorne themselues with his name vnder false pretences for the Deuill can turne himselfe into many shapes that he may appeare in the likenes of God But this rayler had no cause at all to reproach Hezekias with this as hath been said for he trusted not in his forces neither was he puffed vp in any confidence of the strength of Egypt It is the portion of the faithfull to be railed vpon when they do the most good But it is our portion euen then to be railed on when we doe the most good Satan hath skill enough in deed to assaile vs by such engins and causleslie to make vs stinke as it were in the presence of men which I confesse is a very dangerous temptation for we desire to maintaine our credits with men and are much offended when they take that in euill part which is done with an honest and vpright affection and therefore Satan labors in nothing more then by slanders to cast disgrace vpon that which we haue done with pure consciences for either he forgeth against vs some crime whereof we are innocent or chargeth vs with falshood imputing things vnto vs which we neuer meant The integritie of the faithfull ought to be vnto them as a wall of brasse to fortifie them with inuincible constancie But our integritie must be vnto vs as a brasen wall whereby we may remaine vnmoueable as Hezekias here doth against all such accusations and slanders As touching the latter member of this sentence wherein Rabshekeh taxeth the King because he had abolished Gods true worship who sees not that this is a meere slander Hezekias had indeed ouerthrowne the Idols and the Idolatrie which God abhorred Vnbeleeuers know not how to distinguish betweene religion and superstition But what maruell is it if the Infidels know not how to distinguish betweene the false god and the true
our infirmities For our praiers teares and complaints discouer not our necessities before his eies Mat. 6.8 seeing he knowes them all before wee once begin to open our mouthes or to aske ought at his hands But we now speake of that which is profitable for vs to wit that God may shew that hee hath heard the blasphemies of our enemies so as those who haue vttered them may not escape vnpunished This is the reason and end wherefore Hezekias spread the letters of this cursed tyrant before the Lord namely to put the greater edge vpon his praiers and to kindle and inflame his zeale more and more Vers 15. And Hezekiah praied vnto the Lord saying 16. O Lord of hostes God of Israel which dwellest betweene the Cherubims thou art very God alone ouer all the kingdomes of the earth thou hast made the heauen and the earth BEcause Sennacherib had been the instrument of Satan to shake the faith of Hezekias hee now opposeth his rampart against him to wit that God is the Lord of hosts and therefore of infinit power For there is no doubt but hee rouseth vp his spirits in assuring himselfe to obtaine that he askes when he adornes the Lord with these excellent titles Will we haue our praiers to preuaile with God let vs hold this principle that God will bee found of them that seeke him A principle euer to be held namely that God will alwaies be found of them that seeke him Heb. 11.6 But this good King had speciall need to lay hold of this sentence to wit that Gods power alwaies remaines one and the same albeit the wicked striue to lessen it by their railings scoffes and to take heart the more freely and boldly vnto him to set himselfe valiantly against the lets by which Satan indeuoured to hinder his course Now herein we may behold the heroicall magnanimitie of this good King who ceased not to resist this tyrant for the maintenance of Gods power but bare a loyall affection inwardly in his heart thereunto and also made God a witnesse of his inward affection Before he begins to frame any praier then he breaks through the fallacies whereby Satan went about to put him to the wall so that hee not onely magnifies Gods power but maintaines the soueraigntie which hee hath ouer the whole world Now hee meditates on these things the better to confirme himselfe in the assurance which he had in Gods prouidence by which all things in heauen and in earth are ordered and disposed And this foundation ought all the faithfull first to lay that so they lose not their labour in praying The Kings praier had not been of such force and efficacie if he had onely said Incline thine eare O Lord and heare c. or such like wordes as when hee keepes this principle first in his heart that God hath care ouer al the works of his hands For he perswades himselfe that God will take this cause into his owne hands and will not suffer the tyrant thus proudly to aduance himselfe but will rather speedily put him downe sith the gouernment of the whole world belongs vnto him Also seeing Sennacherib attributed that vnto himselfe which of right appertained vnto God that hee could not escape vnpunished Where he subiecteth all the kingdomes of the earth vnder Gods hand and power he applies it vnto his owne particular vse In the meane while such a title neuer agrees to any but to God onely because hee rules ouer all Kingdomes Notwithstanding he denies not but Kings Princes and Magistrates haue their iust titles yet so as theÌselues be subiect vnto God maintaine his right dominion for it belongs onely to God to be King of Kings Lord of Lords as S. Paul saith 1. Tim. 6.15 Not that hee therefore abolisheth the names of Kings and Lords with their dominions but shewes that all depends vpon God onely how great or mightie soeuer they be that they should not thinke themselues haile fellow well met with him but that they ought rather to acknowledge him to be their Lord and King Kings then hold their authoritie as you see if so be they will keepe the mid way betweene God and men and will not presume to climbe higher Moreouer Hezechias gathers this title from the very creation for it is not possible that the Creator of heauen and earth should euer forsake the workes of his owne hands nay doe we not see on the contrary that he gouernes mankind by his prouidence which is the chiefest part of the world It were too absurd a thing then to limit the creation within so narrow bounds that it should onely serue as a witnesse of a certaine power of God that lasted but a while and stretched it selfe to a few things no it ought to bee extended to a continuall working in all things By this it appeares that those tyrants which will take liberty to rule as they list do therein bereaue God of his honour and therefore when things fall out otherwise then well vnto them they may iustly impute it to their owne pride and presumption Hezekias also alleageth other epithetes for the confirmation of his faith And first in that he calles him the Lord of hosts he againe extols his power but when he addes the God of Israel he notes out a more neere and particular presence for it was no small signe of Gods loue to haue taken the safetie of this people into his owne custodie Hereunto appertaines his sitting betweene the Cherubims as if he should say Thou hast placed thy throne here and hast promised protection to such as call vpon thee before the Arke of the couenant now resting my selfe vpon this promise I come to thee as to the only gardian of my safetie Exod. 25.18 But Hezekias doubtlesse had respect to the forme of the Arke which was shadowed with Cherubims Some expound these Cherubims Angels as if it were said God reignes in heauen and sits among the Angels But this exposition sutes not For it is said that he sits betweene the Cherubims because of the Arke which was thus composed Now wee know it was a true and certaine signe of Gods presence albeit his power was not shut vp within the same but Hezekias in mentioning thereof meant to affirme that God was there present because he had vouchsafed to gather his people vnto him by stretching his wings as you would say ouer them For as much then as there is a great distance of place betweene God and vs Hezekias layes hold vpon this notable pledge of adoption and yet kept he his mind free from being tainted with any carnall conceits touching Gods Maiestie whereinto the superstitious plunge themselues who striue by all meanes to draw him downe from heauen but the King contenting himselfe with faith in the promises which he had receiued concludes that he needed not to seeke farre for Gods fauorable presence Let vs obserue this phrase of speech well therefore which
of the Turks or Iewes they know not and thus they houer in the ayre and touch neither heauen nor earth as they say There is not a worse plague to be found then such an imagination for thereby the true God and Idols are mingled together whose Maiestie is then tumbled downe from his throne vnlesse hee bee held as supreme head and all false gods with their worship laid at his feet The beginning of true pietie therefore consists in a wise distinguishing of this only God from all the troupe of idoll gods But Hezekias vseth two reasons by which he shewes they were no Gods First because they were made of corruptible matter Secondly they were the worke of mens hands Now what is more absurd then to see a man so much past shame as to be the forger of a God not only because himselfe is not eternall and God is but because he can not consist by his owne power not so much as one minute of an howre For example All the world not able to forme a sillie flea let all the world doe their vtmost to put all the wit force thereof into one man if it could be yet is he not able to make a poore flea what pride is it then for a man at his pleasure to put his hands to the worke and to forge as many gods to himselfe as he list for seeing all that is in vs is meerely earthlie and transitorie we can expect but treene gods to come from the worke of our owne hands Adde further that it is the greatest follie in the world to imagin vnder pretext of arte No follie like this to imagin that a piece of wood should become a God as soon as the workman by arte hath giuen some forme or shape vnto it to fasten a kind of diuinitie to a corruptible and an insensible block as if a peece of wood or stone began then to be god as soone as it hath some purtraiture giuen vnto it Thus we may easily ouerthrow all the superstitions which men haue inuented for stedfastnes and constancie must be sought further off then in mens shallow braines nay I say more all that which they haue inuented in that shop is condemned as lyes and things of nought Vers 20. Now therefore O Lord our God saue thou vs out of his hand that all the kingdomes of the earth may know that thou only art the Lord. NOw this good King in the conclusion of his prayer ouercomes all feare against which he had fought a long time for there is no doubt but the helps wherewith he hath hitherunto furnished himselfe did much incourage him with boldnes to adde this short clause Now albeit God deliuers vs not alwaies from outward troubles yet in regard he had promised to preserue and keepe the Citie Hezekias was bold to beleeue that this tyrant which plotted his ouerthrow should little auaile by any of his deuices And whereas he againe vrgeth the Lord with this motiue That his glorie shall be wonderfullie aduanced by the deliuerance of this Citie thence we gather that we ought to wish nothing more then to see the same florish euery maner of way for it is the principall end of our saluation from which we must not turne one iot if we thinke to find him mercifull vnto vs. In the second place we gather hence that such are vnworthie of Gods help who contenting themselues only with their owne saluation either forget or set light by the end for which they are saued For God by this vnthankfulnes is not only dishonored but they therein offer him great outrage in separating those things which at any hand ought to be ioined together Doth not the glorie of his name shine in our saluation And is it not the chiefest comfort and consolation we haue that it doth so as we haue said alreadie Yes doubtlesse Moreouer Hezekiah not only desires that the God of Israel may be onlie exalted of men but would haue him exalted so farre forth that all Idols also might be abolished for many Idolaters at that time would haue bin content that the true God had bin worshipped amongst the rest of their dunghill gods but because he can away with none to fit check mate with him all the gods which men haue forged must bee brought to nought that hee onely may obtaine the soueraigne Monarchy Vers 21. Then Isaiah the sonne of Amos sent vnto Hezekiah saying Thus saith the Lord God of Israel Because thou hast praied vnto me concerning Sennacherib King of Ashur 22. This is the word that the Lord hath spoken against him The virgin the daughter of Zion hath despised thee and laughed thee to scorne the daughter of Ierusalem hath shaken her head at thee NOw behold the fruit of praier for things being brought to an after deale God suddenly reacheth Hezekias his hand by the ministerie of our Prophet Isaiah God will haue our faith still exercised Not that hee so reached or stretched it forth that the enemie was forthwith put to flight but in promising deliuerance by Isaiahs mouth he still exerciseth the faith of his seruant Now as the Prophet for his part could not of himselfe haue giuen this consolation so had it been but a ridiculous thing to haue promised it vnlesse Hezekias had also beleeued that this message was sent him from God He therfore contented himselfe with this bare promise waiting in silence till God should manifest his power Now by this wee are taught that it is our dutie at all times to aske counsell of the Lord if we meane to feele his comforts in our afflictions and distresses for if we set light by the message which he sends vs by the ministerie of his faithfull seruants we are then vtterly vnworthy to receiue any consolation from him But albeit wee be neuer so well instructed and filled as it were with the knowledge of this doctrine yet it stands vs in hand to know it euery day better and better still drawing thence new testimonies to confirme our faith withall to the end we may haue remedies at hand when new assaults shall befall vs and may not at any time bee destitute of comfort in the middest of our greatest calamities for hee that is best furnished and fortified this way can neuer bee too well prouided We haue in Hezekias here a singular example of faith and constancie and yet the Lord contents not himselfe to haue comforted him once and by one prophecie onely as in verse 6 7. but he now confirmes his faith many waies that we who are far short of that constancie which was in him might learne to know what need wee haue of many helpes for the sustaining and vpholding of our faith continually Because thou hast praied vnto me The holy historie expresseth no more but this verbe I haue heard thee the word because therefore is a relatiue in that place but here it is an expositiue or a particle of giuing a reason as in many other
there was great likelihood of famine to insue which vsuallie followes warres for it is not possible but great dearth must ensue where the fields haue beene wasted and spoiled But against this necessitie which was likely to befall the Lord promiseth continuance of foode and propounds this as an euident signe of their deliuerance the better to perswade the people that he was the author thereof or at the least to fixe the memorie of it the faster in their minds This was a thing incredible and seemed farre to surmount all their capacities but it was needfull that the faith of Hezekias and the peoples also should be thus awakened that hauing intelligence of so rare a deliuerance they might be the better prepared to hope and that the issue also might shew how it came not to passe by chance or fortune vnto which for the most part these so many admirable workes of God are attributed The Prophets meaning then is After the Lord shall haue fraied the enemie away he will hold him so short that he shall neuer be able to renue his armie againe and thus thou shalt liue quietly in thy kingdome which shall bring thee forth fruit in such abundance that thou shalt want nothing Now in regard that part of their store was spent and the rest wasted as it comes to passe ordinarily in such publike calamities and that it was not permitted them to till the earth being now either besieged or else fled hee promiseth them corne without sowing vnto the third yeere Vers 31. And the remnant that is escaped of thâ house of Iudah shall againe take roote downeward and beare fruit vpward THis appertaines to the former sentence for his meaning is that the Lord will deliuer Ierusalem in such wise that he will care for it also for the time to come and will keepe it vnto the end Truely all the benefits the Lord bestowes vpon vs are so many signes and testimonies of his perpetuall good will towards vs to the end wee might assuredly know that hee will neuer leaue nor forsake vs. But in this sentence wee are chiefly to obserue that which we haue also touched before to wit that the Lord defended Ierusalem because hee had pitched his Sanctuarie there out of which also the Messiah was to come The word Peliaih properly signifies Deliuerance but it is here vsed as a nowne collectiue which signifies those that are deliuered or are escaped as in other places the word captiuitie is taken for the captiues Now it is not without cause that he promiseth increase to this little remnant for albeit the siege was raised yet the people being much diminished they had small cause to reioice it was a thing very vnlikely to expect a full restauration of such an handfull of people That he might a little reuiue their sorrowfull hearts then he shewes that the Country shall be filled with inhabitans no lesse then if a faire and goodly plump of trees should fill the granges which were emptie before But it was not onely the waste of the land of Iudah which wounded the hearts of the faithfull thus with sorrow but the great dimunition of the ten Tribes their brethren which had also beene carried away captiues Now albeit they were thus scattered yet Isaiah promiseth that God would set them againe into their first estate so as they should multiply into an infinit number God often suffers his people to be brought to low ebs that his glory might the better appeare in their deliuerance for the Lord often suffers his to be diminished brought to nothing that his glory may the better appeare afterwards in their deliuerance And we at this day are to expect the like fauour from God which he hath heretofore shewed to his people that when wee see the Church at the last cast giuing vp the ghost as it were yet theÌ we may assure our selues notwithstaÌding that God hath meanes enow readie at hand to multiply this small remnant againe For such a restauration must not be measured according to the scantell of our reason But hee saith the Church shall bee brought to so low an ebbe that euerie one will esteeme it quite forlorne euen as if it were plucked vp by the rootes and truly the kingdome of Israel was a most sorrowfull spectaâle of this plucking vp Yet the Prophet in the name of God promiseth such an increase that the tree which was stubbed vp by the rootes shall againe take deeprooting downwards Albeit the church then haue not that goodly outward hew beautie which the kingdomes of this world haue The Church of God must liue by faith and not by fight yet will the Lord giue it such an inward and secret power that by meanes thereof shee shall florish and grow contrary to all hope and reason of flesh and blood Let vs not be out of heart then though the Church seeme to want rootes neither let vs not thinke she hath none because they appeare not to our sight for the Lord hath promised she shall take roote downward Now hee addes the fruit also because the Church florisheth not onely as the grasse on the house top which is the estate of the wicked as we obserued in the 27. verse but shee shall bring forth plentifull increase and thus the Lord will finish in her the good worke he hath begun Vers 32. For out of Ierusalem shall goe a remnant and they that escape out of mount Zion the zeale of the Lord of hosts shall doe this BEfore hee promised the deliuerance of the Church vnder the similitude of rootes and fruits now hee sets it forth in plaine tearmes without any figure In these words therefore he alludes to that siege of Sennacherib which inclosed this small remnant of people vp in Ierusalem as in a prison by meanes whereof they were brought to great extremitie Now saith he they shall come forth that is to say all passages shall be laid open so as you shall walke to and fro againe at libertie without any annoyance For going forth is here opposed to the straits into which the poore Iewes were brought in regard of the feare of their enemies Albeit this word not onely signifies libertie to goe and come but the multiplying of the people which were few in number When the land of Iudeah then was ouerspread againe with great troopes and that out of these small remnants there came forth men and women like flocks of sheepe Ier. 30 16.17.18.19.20 31.10.11.12.13 Zach. 8.2.3.4.5.6.7.8 which were dispersed into all the quarters of the world it could neuer haue bin brought to passe vnlesse the Lord of this little handfull had created I will not say one but many peoples He not onely opposeth the zeale of the Lord against the counsels of men that hee might magnifie the excellencie of this worke but also admonisheth vs that it sufficeth of it selfe for all reasons wherefore the Lord shewes so wonderfull and admirable signes and tokens of
that they were smitten with thunder and lightning For as they are bold to coine fables so are they not afraid to auouch any thing that comes in their heads euen as if they had found the same recorded in some anthentique historie But the words shew that this was no such apparant slaughter for the Prophet saith that they lay all dead vpon the earth if they had bin smitten with lightning euery one would haue perceiued it neither would the Prophet haue concealed it The coÌiecture of the Rabbines then you see is confuted out of the very text but I had rather lane off in the mid way It sufficeth that wee know thus much the Lord was minded to deliuer Ierusalem out of the hand of the Assyrian and he smote the host with sudden death altogether without mans helpe Vers 37. So Sennacherib King of Ashur departed and went away and returned and dwelt at Nineueh NOw Isaiah shewes with what dishonour this Tyrant retired who before in his conceit had deuoured all Iudeah and durst challenge the Lord himselfe In that he expresseth his recoiling backe with so manie words to one purpose it is to cast disgrace vpon his cowardly flight for it is no superfluous repetition when he saith he departed hee vvent his vvay and he returned Il partit il s'en alla il retourna The name of King is also added to his further shame As if he should say See this King this great King Chap. 36.4 whom Rabshekeh extolled so highly because of his power Hee came not into Iudeah to returne with infamie but God for his mercy and truthes sake droue him out thence euen as chaffe before the wind Where it is said hee returned to dwell in Nineueh it shewes vs further that hee not onely left his courage but his forces also quailed for hee would not willingly haue staied at home if despaire had not been as a chaine to keepe him in he contented himselfe with his kingdome then whereof Nineueh was the mother Citie Afterwards when the Caldeans had subdued the Assyrians the Monarchy was transported vnto Babylon to wit ten yeeres after the death of Sennacherib in which time Esar-haddone of whom mention is here made reigned For Paricides being winked at and supported by many the forraigne enemies might easilie conquer and subdue a nation full of factions and therefore Merodach hauing made vse of this occasion inuaded the Assyrians and brought them vnder his command Vers 38. And as hee was in the Temple worshipping Nisrock his God Adramelech and Sharezer his sonnes slew him with the sword and Esar-haddon his sonne reigned in his stead THe Rabbines Rabbins bold in coining fables giue themselues the like libertie heere to coine deuices for they faine that Sennacherib asked his idoll why he could not vanquish the Iewes and it answered because Abraham meant to haue sacrificed his sonne to God And then this Tyrant following this example determined to offer howsoeuer he could not by and by dispatch himselfe out of these incumbrances Rom. 8.26 yet the holy Ghost did suggest into this confused and perplexed spirit of his such groanes as could not be expressed And in truth it had been an vncoth and absurd message if so bee God had not conforted him inwardly by the secret worke of his Spirit who was now a good as stricken downe to hell with the outward sound of the Prophets words Now for as much as hee would neuer haue repented being seased on by despaire mortification went formost next followed that secret worke of the Spirit which consecrated this poore dead body a liuing sacrifice acceptable vnto God Vers 3. And said I beseech thee Lord remember now how I haue walked before thee in trueth and with a perfect heart and haue done that which is good in thy sight and Hezekiah wept sore IT seemes here that he meant to reason the case with God and to rip vp his former life vnto him as one being wrongfully afflicted but he meant nothing lesse He rather furnisheth himselfe with arguments to buckle against the sharpe and dangerous temptations which might follow For when the Lord dealt thus roughly with him he might thinke himselfe forlorne forsaken and reiected as it God had disliked of all that he had done before for which cause he fortifies cheeres vp himselfe by protesting that all his actions proceeded from the vprightnesse of his heart In a word hee concludes that his indeuors were not displeasing vnto God though hee were presently taken away and thus he makes way for good hope and praier Hee opposeth not his merits then to the righteousnesse of God Hezekias opposeth not his merits against Gods righteousnes but armes himselfe against a shârp temptation neither complaines he as if he were punished vniustly but armes his selfe against a sharpe temptation to the end Gods dealing might not seem too seuere in his eies in regard that hee had so well reformed and taken away corruptions which had then the full swinge in his kingdome but chiefly in the Church God admits his children sometime to glory in their well doing I denie not but the Lord sometimes admits his children to reioice in the things which they haue well done not as vanting of their deserts in his sight but to acknowledge his benefits and to be so touched with the remembrance thereof that they may the better fit themselues thereby to beare all their aduersities patiently Sometimes also the importunitie of their enemies constraines them to glory with an holy boasting that they may commend their cause to God as to him that is the Iudge and defender of it and so Dauid boldly opposeth his innocencie against the slanders of his aduersaries and that euen before the iudgement seate of God Psal 7.9 and 17.3 It is an old practise of Satan vnder colour of humilitie to driue vs into despaire But Hezekiah meant here to preuent Satans sophistrie whereof the faithfull haue sufficient experience whilest vnder pretence of humilitie hee ouerwhelmes them in despaire We must be very warie therefore that our hearts be not swallowed vp of it Besides from his words we gather the true rule of a well ordered life The rule of a well ordered life The first rule Nothing prouokes God more then fained holinesse Ioh. 4. to wit when the integritie of the heart holds the first place for there is nothing that displeaseth God so much as when we goe about to cosen either him or meÌ by our dissimulatioÌ for as a glistering shew of works is wont to dazle our eies so nothing prouokes his wrath more theÌ feined holinesse in regard his name is thereby most profaned We know he is a spirit is it not good reason then that he should be worshipped spiritually especially seeing he protesteth that a double heart is an abomination vnto him Hezekiah therefore had good cause as you see to beginne at the vprightnesse of his heart The word Chalem which is translated perfect
abomination Others reade it The abomination in the nominatiue and vnderstand it that such are abominable as erect and set vp idols but I thinke it is otherwise to be vnderstood I take the verbe chosen indefinitiuely as the Grammarians speake it is often so taken in the Scriptures For when the Prophet speakes of the common people and recounts some ordinarie and vsuall thing they expresse not the noune substantiue Thus I vnderstand it then Men cannot forge idols but therewithall they also forge an abomination And surely this is a worthy text This place teacheth vs to abhor the idol and the idol maker teaching vs both to abhor idols and the boldnes of those that set them vp for this cannot be done without offering great violence to the Lord himselfe Many esteeme it but a sport but the Prophet not onely thinkes otherwise but he calles it such an abomination as God neither can nor will suffer vnpunished The word To chuse points out as with the finger The originall of idols from what fountaine idolatry springs For true religion should neuer be polluted with so many corruptions if men had not presumed to make them idols of their owne deuising Whence wee may note that all deuised and inuented worships of God are heere opposed to true pietie Vers 25. I haue raised vp from the north and hee shall come from the east Sunne shall hee call vpon my name and shall come vpon Princes as vpon clay and as the potter treadeth mire vnder foote NOw hee turnes againe to the argument which hee touched before concerning Gods prescience and power and shewes that the name of diuinitie appertaines to him onely in whom these things are to be found Touching his raising from the north some expound it of Cyrus others of Christ but I think the Prophet notes out two things here so as by north we are to vnderstand the Caldeans and by the east the Medes and Persians as if hee should say There vvill come two changes vvorthy of memorie for I vvill raise vp the Caldeans Caldeans and exalt their kingdome afterward the Persians Persians shall come vvhich shall bee their Lords and Masters Now although these things were to fall out long time after yet the Lord shewes that they were already manifest in his sight yea that hee ordained them in his secret counsell to the end the euent thereof might be a certaine token of his diuinitie Yet in the first member of the verse he denounceth iudgement to feare the Iewes in the second he sets forth mercy in testifying that the captiuitie and deliuerance of the people was his worke that all might perceiue that the prescience and power of God were things which did indeed belong vnto him The prophane nations diuide certaine offices amongst their gods Apollo Apollos Iupiter he foretels things to come Iupiter he puts them in execution another hee dispatches a businesse contrarie to that but Gods office Gods office is not only to foretell and signifie things to come but to dispose of things also according to his good pleasure For in whatsoeuer thing it be that any diuinitie shines it ought to bee ascribed to God onely and not to any other This is the cause why hee appropriates to himselfe both prescience Prescience and the execution thereof ought to be appropriated to God inseparably and the execution of the same inseparably In that hee saith he will raise vp from the north hee prophecieth as I touched before of the captiuitie to come of which there was no feare at that time because the Iewes and Caldeans were in league together in the next place hee prophecieth of the restauration of the people who had leaue of Cyrus to returne into to their Country Now who would haue imagined that things being in so good plight as then they were that such a change had been possible especially in regard the euent was to fall out long time after namely About some two hundred yeeres betweene the time of Isaiahs prophecies and the accomplishmeÌt thereof about 200. yeeres after the prophecies of Isaiah And yet the Lord testifies that he is the author thereof that so all might know that the Caldeans came not by chance but were raised vp of God who vsed them as his rods to correct the Iewes withall The Medes and Persians also subdued not the Caldeans by their owne power further forth then as they were led and directed by the same hand of the Lord. In this place therfore hee sets forth the greatnesse of Gods power and that so plainly that hee proues Kings and Princes to be but dung and dirt in comparison of him And thus we may yet better perceiue that the Prophet not onely respected those of his owne time but those also which should come after him for they which then liued could hardly discerne what this meant but their successors which saw it and had experience of it vnderstood it much better The end was that all might know how there was but one God before whose eies all things are naked and manifest and who gouernes all things according to his good pleasure You may perceiue then what an excellent text this is in that it shewes the perfection and certentie of Gods oracles The perfection and certentie of Gods oracles For the Iewes forged not these prophecies whilest they were prisoners in Babylon but their fathers hauing heard and receiued theÌ long time before their successors at last acknowledged Gods iust iudgement whereof they had been forewarned before and in the second place they also imbraced the mercy offered in that they saw God would in due time send theÌ deliuerance who as he is the preseruer of his Church so they felt him faithfull in his promises by good triall and experience Isaiah spake as hee was moued by the holie Ghost From this place therefore we may safely conclude that Isaiah spake not by his owne motion but that God vsed his tongue as the organ of the holie Ghost who put these wordes into his mouth The certaintie of prophecies In that he saith he shall come it signifies that whatsoeuer was foretold by Gods commandement should without all peraduenture come to passe For hee speakes of a thing to come Gods prescience and power which sets out as in liuely tables the prescience of God Secondly in adding that he is the author of these things that is to bee applied to his power To call vpon the name of God signifies nothing else in this place but to perform somewhat at Gods commandement It is true that Cyrus little thought he was imploied in the seruice of the God of Israel neither meant he to obey him but the euent shewed that the Lord marched before him by his secret power and prouidence to bring him to Babylon by continuall and incredible victories In comparing him to a Potter which treads his clay it is added because euery one thoght the strength and
care of his Church and as he dearly loues his Saincts so he turnes all things to their saluation It is not without cause then that he saith he sent them to performe this worke by his free grace because he meant thereby to procure the saluation of his Church In the same sense he addes that at his commandement hee brought them downe for albeit the Medes and Persians Medes and Persians had another end yet their iorney was gouerned by an heauenly instinct And thus God meant to shew what loue he bare to his chosen people aforehand lest they should haue fainted in their extreme anguishes and afflictions This promise therefore was of great vse in respect the poore captiues might from hence greatly comfort themselues that they were beloued of God although all the world besides contemned hated and reiected them as the ofscouring of all things seeing they saw that God in the end was minded to succor them and for their sakes to destroy the Monarchie of the Babylonians Where he saith they shall flee it is to shew that God shall so prosper the affaires of Cyrus that the Chaldeans shall be astonished at his arriuall and shal throw downe their armes to take them to their heeles for it often falles out euen to some mightie Prince well appointed with all furniture to enterprise war in which notwithstanding the issue shall be wofull It was not enough then that Cyrus was sent with a great armie vnlesse therewithall his enterprises had succeeded well And that he might further set forth their hastie flight he addes there shall be a crie or tumult in the Ships for they could not flee by land True it is they had a riuer fit for the purpose to wit Euphrates Euphrates which met with the riuer Tigris Tigris by reason whereof they had meanes to escape but they were disappointed of their purpose in this behalfe in regard the riuer was drawne drie Vers 15. I am the Lord your holy one the Creator of Israel your King THis verse conteines in it only a description of him that speakes first shewing how great his power maiestie is secondly with what affection he entertaines his elect and all to the end the promises before mentioned might haue the greater waight This verse a seale to the former sentence I call this verse therefore a seale to the former sentence as if the people should haue said We heare much spoken of God and of his promises but I pray you what is this God The Prophet answers Euen he that is your holy one the creator of Israel and your king He is called holy one Holy one because he culled and separated a people to consecrate them vnto himselfe By this title then he puts them in minde of their adoption wherein he ioined himselfe vnto them by a speciall band to assure them for the time to come that he would be their Father and Sauiour In which sense wee at this day ought to acknowledge that God is our holy one God our Holie one now in that he hath put vs apart to be members of his Church whereof he hath assured vs by our vocation and calling The title Creator Creator is not to be referred to the generall creation of all things for so he is also the Creator of the wicked but to reformation in which respect we are called his workmanship Ephes 2.10 In that he addes your king King it might seeme somewhat strange for what appearance was there of a kingdome among the Iewes now Were they not loaden with reproches and contumelies because they were left destitute of all succor Yet faith was to breake thorow all these obstacles in this title therefore the Prophet gaue them hope that the kingdome should againe be restored howsoeuer to the eies of flesh and blood it lay now in the dust yea vtterly extinct notwithstanding all this they were to hold God for their Soueraigne and King still Vers 16. Thus saith the Lord which maketh a way in the sea and a path in the mightie waters HE once againe comes to confirme that which otherwise seemed incredible and that this confirmation might haue the greater authoritie he takes vnto him the person of God Now he puts them in mind of former benefits to teach them God alwaies the same that as they had found him an Almightie Sauiour before so they should assure themselues that he would be no lesse powerfull and gracious vnto them for the time to come neither lesse able nor willing to worke their deliuerance As if hee should say The Lord vvho speakes will certainly shew the greatnes of his power by the effects of which as your forefathers haue had experience so his meaning is to giue you no lesse triall of it then they had Vnthankfulnes Are we not too vnthankfull then if by former benefits receiued we be not drawne to hope in him for hereafter but especially when hee hath showne so certaine and so excellent testimonies of his continuall care ouer vs. Israel deliuered out of Egypt to the end they should neuer forget it Hee brought Israel out of Egypt vpon condition they should neuer forget such a deliuerance Exod. 13.9 The Prophet now sets the same God before their eies shewing that nothing could withstand him which by his power hee ouercame not when he tooke his peoples saluatioÌ in hand For then he made a vvay for them in the sea Exod. 14.21 and guided them thorow the tempestuous mightie waters to wit thorow the riuer Iordan which he dried vp though it was very boisterous Ios 3.16 Now hee expresly names these two admirable miracles because they might imagin that all passage was shut vp against them in regard of their returne into Iudea and that all these promises therefore were but fables Vers 17. When hee bringeth out the chariot and horse the armie and the power lie together and shall not rise they are extinct and quenched as towe NOw he shewes that neither munition nor strength can resist God or hinder him from deliuering his people when hee thinks good no more then the sâa was able to let him from sauing them but hee diuided the same and drowned theiâ enimies with their chariots and horses therein See here then an amplification of the former verse as if he should say Be it that the whole world haue conspired your destruction and would hinder mee from working your deliuerance shall it not be in vaine For when I list I will not onely find out a passage for you in the midst of bottomlesse gulphes but I will also scatter and ouerthrow all force and power of your enemies yea I will so dash them in sunder that they shall neuer be able to arise It may be he that hath lost one victorie will gather his forces afresh together the second time and win that he lost before but the Lord in this place promiseth a perpetuall victorie shewing that their enemies
vse and end that men might be nourished and susteined vvith the fruites it bringeth forth no doubt but he hath giueÌ it to his childreÌ in the first place Gods children haue or ought to haue the first place in the earth Our minds must be vpheld by hope by which we may manfully resist temptations and that in a soueraigne degree of honor aboue others I grant wee see not this come alwaies thus to passe and therefore our minds must be framed to be vpheld by hope that so wee may stand firme and inuincible against all sorts of temptations In a word the Church of God shall stand as long as the foundations of the earth remaine for it shall be established before God as the Sunne and Moone in the firmament Psal 89.36.37 In Chap. 54.9 he will vse an argument of greater force to wit If the couenant which was made with Noah touching the constant estate of the world be firme Gen. 9.9 much more shall his promise made to his Church be sure and permanent for the world is corruptible and perishable but the Church which is Christs kingdome shall remaine for euer The Church remaines for euer The promises therefore which are made concerning her must needes be more firme and stable then any thing besides Now because the earths principall ornament stands in her being inhabited the Prophet addes that it was not created to be vvaste but for men to conuerse in If any shall obiect Obiect on the contrary that the earth was without forme and void euen after it was created as it appeares in Genes 1.2 where Moses vseth the same word Tohu that the Prophet heere doth which signifies without forme Ans and emptie the solution is easie for the Prophet speakes not of thâ beginning of the creatioÌ but of Gods purpose by which hee ordained the earth for mens vse and abode The Prophet then contradicts not Moses at all seeing he hath respect to the vse and end As touching that which followes to be inhabited it extends it selfe to all mankind in generall to wit the earth is ordained for all men to dwell vpon For whence comes it to passe that the Lord nourisheth vs prouides all necessaries for vs yea and sustaines the very wicked The reason why God continues sinfull man vpon the earth Is it not that his decree might continue stedfast because hee hath appointed men to haue their dwelling in it Otherwise it were impossible that hee should indure so many vices wickednesses to raigne and not vtterly to destroy man from off the same but hee respects his owne holy ordinance and not our deserts Heere is the reason then why states and kingdomes continue so long in the middest of Barbarians and Infidels The Lord vvill haue the earth inhabited And howsoeuer for the sinnes of men the Lord oftentimes brings some Countries into desolation and sowes it as it were with salt in regard they become barren and are notable to sustaine their inhabitants yet he euer so mitigates his stroke that the earth is inhabited by some because God will haue his decree to stand inuiolable But we must remember what I said before to wit whilest there is a world to bee inhabited of men that God will haue a remnant reserued which shall call vpon his name God will alwaies haue a remnant to call vpon his name From hence then may all the faithfull gather great consolation for albeit the world contemnes them and that they be few in number and on the contrary that the wicked surpasse them in multitude riches power and authoritie yet how little account soeuer bee made of them and that they be esteemed no better then abiects and the of-scouring of al things yet are they precious in the eies of the Lord because he acknowledgeth them for his children and therefore will neuer suffer them to perish In that he repeates it againe I am the Lord it is not onely to iustifie his eternall essence but to put a difference betweene his Maiestie and Idols that he might still retaine the Iewes within the bounds of his pure worshippe and seruice The superstitious sort will confesse indeed that there is one God but they forge that one God in their owne braine we must therefore know and acknowledge that God which manifested himselfe to the Patriarks and Prophets Neither speakes he heere of Gods eternall essence onely as many thinke but likewise of all the offices which peculiarlie belong vnto him to the end none may dare to transfer that which is onely proper vnto him and not vnto creatures Vers 19. I haue not spoken in secret neither in a place of darknesse in the earth I said not in vaine vnto the seede of Iakob Seeke you mee I the Lord doe speake in righteousnesse and declare righteous things NOw he brings the people to the doctrine of the Law because God cannot be comprehended by the sense of flesh and blood Howsoeuer then he be hid from carnall reason yet he fully manifests himselfe and giues a remedy in his word which supplies our want to the end we should seeke no further then it were it not so we should be left as men without any hope at all and should vtterly quaile He therefore protests that hee called vs not vnto him in vaine albeit his helpe be deferred because that which hee hath promised is most sure As hee hath shewed vs cleerly then whither we ought to flee and vpon what to rest so will he let it be seene by the effects that the hope of such as haue staied vpon his word shall not be fruitlesse Hence wee may see how abominable their speeches are who affirme that a man can gather no particular assurance of his saluation An horrible blasphemie to affirme that a man can gather no particular assurance to himselfe of his owne saluation out of the Scriptures from the word of God they also make it no better then a nose of wax that they might discourage Gods people from medling with it For these mastiues barke thus in regard they see it discouers their errors and that the whole foundation of their rotten building is ouerthrowne by the doctrine contained in that little volume But with Dauid we answere Thy vvord O Lord is a lanterne to my feete and a light vnto my paths Psal 119.105 With Isaiah and the rest of the holy Prophets we answer that the Lord hath deliuered nothing that is obscure doubtfull or deceiuing and with Saint Peter we confesse that the vvord of the Prophets is most stable and sure to vvhich as he saith vve do vvell in giuing heede as to a light that shines in a darke place vntill the day dawne and the day starre arise in our hearts 2. Pet. 1.19 And if this were said of the Law and of the Prophets vvhat shall vve say of the Gospell by which this light is openly reuealed vnto vs Shall we not affirme with Saint Paul If the Gospell be yet hid
husband nor children on the contrary he shewes that both these euils shall ouertake her so as she shall be made a wofull spectacle for all to behold with contempt in regard of her desolatenesse He addes that it shall come vpon her in perfection that is to say there shall not one iot or tittle thereof faile for she shall know the miserie of widowhood with a witnesse as they say And thus there is a close opposition betweene the moderate corrections in which some mitigation may bee expected and that horrible vengeance of God which brings forth no other issue but a finall desolation for the more the wicked exalt themselues in their pride the lower will the Lord abase them in his indignation and wrath The higher the proud exalt themselues the lower the Lord will abase them Because of the multitude c. Others translate Of thy soothsaiers But mee thinks the word should rather note out the vice then the persons Some take the letter Beth for a particle of rendring the cause and expound it Because in which sense it is often found in the Scriptures albeit wee may expound that the Chaldeans shall finde no helpe nor succour in their deceiueable diuinations in which they gloried so much and so it may be translated Notwithstanding As if hee should say Notwithstanding the multitude of thy diuiners and coniecturers these things must needes befall Babylon For he derides the confidence which they put in these fond prognosticators through whom they thought to foresee things to come But in regard he will insist longer vpon this point in the 12. and 13. verses therefore I willingly consent that hee heere recites one of the causes of their destruction to wit that they despised all dangers vpon the confidence they conceiued in these impostures and illusions Vers 10. For thou hast trusted in thy wickednesse thou hast said None seeth mee Thy wisdome and thy knowledge they haue caused thee to rebell and thou hast said in thine heart I am and none else HE explanes that which he said in the former verse though we may extend it further to wit that he taxeth the Chaldeans for their fraud oppression outrages and wicked practises whereby they so highly magnified theÌselues For all these great kingdoms lightly become great dens of theeues as an arch-theefe which once raigned among them said because they can neuer inlarge their territories but by plucking from others by force and violence therefore they driue the lawfull possessors out of their houses that they may be Lords and Kings within themselues Now he calles that vvickednesse which hee adornes afterwards with these goodly titles of vvisdome and knowledge For thus tyrants are wont to compasse their deuices they forget all equitie and right that they may make the poore to fall in their nets But the Lord detects and discouers their trecheries so as euery one may see they dance but in a net After Iob hath said that God catcheth the wise in their wisdome to shew what this wisdome is he calles it craftinesse Iob 5.13 As touching that which by and by followes namely that Babylon said none saw her wickednesses this sets forth with what freedome she committed the same For seeing reuerence or shame holds men in some awe he that feares not God as a witnesse of his behauiour and thinkes men notes nothing hee doth such a one will not sticke to practise anie villanie I grant that the most wicked are sometimes stung with the worme of an euill conscience but they close vp their eies and plunge themselues into a benummednes and deadnesse of conscience as Moses within the ground In a word their confidences are seared vp with an hot yron But aboue all we see how they scorne God with a desperate presumption as if by their fetches they were able to dazle his eies For when they purpose to beguile the simple it sufficeth that they may doe it closely as if belike they could deceiue his eies who in all places beholds both the euill and the good Prou. 15.3 But they flatter themselues in their cunning in vaine for the Lord will easilie plucke off their vizards Let all men detest such vvisdome then by which men deceiue their owne soules and pull ineuitable ruine vpon their owne heads I am and none else He againe repeates those blasphemies mentioned in the 9. verse that all might know how much God abhors them and how neere such are to endlesse perdition that exalt themselues higher then is fit Vers 11. Therefore shall euill come vpon thee and thou shalt not know the morning thereof destruction shall fall vpon thee which thou shalt not bee able to put away destruction shall come vpon thee suddenlie ere thou bee aware HE continues stil to scorne the vaine confidence of the Babylonians Babels sudden downefall who thought all things safe by reason of the foresight they had touching the situation of the starres He therefore denounceth against them that which the Scriptures affirme to hang ouer the heads of all contemners of God When they shall say Peace and safetie then shall sudden destruction come vpon them 1. Thes 5.3 So as they shall not know in the morning what shall befall them ere night Now it appeares sufficiently out of Dan. 5.30 how certainly these things came to passe Vers 12. Stand now among thine Inchanters and in the multitude of thy Soothsayers with whom thou hast wearied thy selfe from thy youth if so bee thou maiest haue profit or if so be thou maiest haue strength THe Prophet speakes to the Chaldeans Babels confusion remedilesse as wee are wont to speake to common ruffians or harlots who will receiue no admonitions Hold on your course still you shall see in the end how the world will goe with you So he saith Thou shalt tell me one day what good thou hast gotten by thy soothsaiers and coniecturers By the word Stand hee alludes to the gesture of diuiners who stand still in a place til some bird flie that way Also the Astrologers stand obseruing the course of the heauens and will not misse the least point If any had rather expound it Diuines then Diuinations I doe not much contradict him because the word Kabarim is ambiguous If thou mayst be strengthened As if he should say Thy diuiners can not turne away that destruction which is ready to fall vpon thine head for he insults ouer their peruerse confidence foretelling that after they shal haue vsed all the shifts they can yet they shall proue fruitlesse and bootlesse Vers 13. Thou art wearied in the multitude of thy counsels let now the * Or binders of the heaueÌ Astrologers the starre-gazers and Prognosticators * Or come forth stand vp and saue thee from these things that shall come vpon thee A plainer description of that which before was deliuered obscurely NOw hee describes that more plainely which he said a little before somewhat obscurely to wit that all the counsels which
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 coÌfirme 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 preueÌts 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 keâpe 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 cââe 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
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 vvâfe 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
custodie all the treasures of Gods graces are committed for in him God giues himselfe wholly vnto vs. So as the saying of S. Iohn is truely accoÌplished namely that of his fulnes we all haue receiued grace for grace Ioh. 1.16 I grant the fathers vnder the law felt this goodnes and spirituall liberalitie of God which is here mentioned Oh how great saith Dauid is the goodnes which thou hast laid vp for them that feare the el Psal 31.19 notwithstanding this goodnes was much more fullie and liberallie shed abroad vnder Christ Behold heere then a singular commendation of Gods grace which is set before vs in Christes kingdome The Prophet then not only teacheth that which should be once done but that also which is dayly effected when the Lord summons vs by his doctrine to the inioying of all these benefits Some referre the word vvaters to the doctrine of the Gospell others to the holy Ghost but both as I thinke are deceiued For those that vnderstand it of the doctrine of the Gospell which they oppose to the Law whereof the Iewes suppose the Prophet speakes in this place do only comprehend one part of that which Isaiah meant to say For the others who referre it to the holy Ghost they haue a little more colour and they alleage that place of S. Iohn If thou knewest the gift of God and who it were that saith vnto thee Giue me drinke thou wouldst haue asked of him and hee would haue giuen thee vvaters of life Iohn 4.10 And a little after it seemes that Christ expounds this text of the Prophet when he saith Whosoeuer shall drinke of this vvater shall thirst againe but he that drinks of the vvater that I shall giue him shall neuer be more athirst but the vvater that I shall giue him shall be in him a vvell of vvater springing vp into euerlasting life vers 13.14 Yet I doubt not but Isaiah vnder these words vvaters milke vvine and bread heere comprehends whatsoeuer is necessarie to the spirituall life for they are similitudes taken from that ordinarie foode wherewith wee are dayly susteined Looke then how we are nourished with bread wine milke and water so also let vs know that our soules are fed and susteined with the doctrine of the Gospell with the holy Ghost and with the other gifts of Christ Now the Prophet makes a loude exclamation and cries Ho Why the Prophet is faine to make this exclamation for men are rocked so fast asleepe that they can hardly be wakened they feele not their pouertie though they be affamished neither do they desire that meate whereof they haue great neede This drouzines of men therefore ought to be rouzed with great and continuall cries The carelesnes then of such as are deafe at this exhortation is so much the more hatefull and detestable and the slothfulnes of such as flatter themselues in their sloth albeit they haue bin spurred to the quick Moreouer this is a generall summons For who is he that stands not in neede of these vvaters or to whom Christ can not bring much profit for this cause he calles euery one without exception of persons But men are so wretched that notwithstanding they feele well enough what neede they haue of Christ yet they seeke out meanes which way to depriue themselues of such a benefit and doe rather giue credit to Satan who furnisheth them with sundrie impediments then to giue care to this so gracious and gentle a call We are to know then wherein the true preparation consists to receiue this grace which he expresseth in saying he that thirsteth for such as are swollen vp with a vaine coÌfidence and are full gorged or who being bewitched with earthly delights feele not the pouertie of their soules neither will they giue place vnto Christ Why so Because they feele no rellish in the sweetnes of this spirituall grace They may well be compared to sick folks that haue neede of good nourishment but because they are filled with winde with disdaine they reiect their meate or being caried with some fond imagination they feede vpon their owne dreames as though they stood in neede of nothing at all And in this sort such as are swollen with pride or with a false perswasion of their owne righteousnes or possessed with the allurements of the flesh do either despise or reiect this grace of God It is then required that we be athirst that is to say to haue an ardent desire that we may be fitted to be partakers of so great benefits Buy vvithout siluer The Prophet meanes not that there are any which haue siluer in abuÌdance but it must be thus resolued Notwithstanding you be extreamely poore and needie yet the way is open for you to come vnto Christ through whom these gifts are freely giuen Obiect But will some say How can a man be said to buy vvithout paying ought I answere Ans That the meanes whereby we attaine any thing is heere improperly called buying The verb to buy heere then is taken for to get or obtaine And the price for the labor or industrie or any other way whereby men obtaine any thing He shewes then that we are vtterly poore and beggerly hauing nothing in the world to get this grace of God but are heere gently allured to receiue all things of his hand freely without any recompence on our part Vers 2. Wherefore doe yee lay out siluer and not for bread And your labour without being satisfied Hearken diligentlie vnto mee and eate that which is good and let your soule delight in fatnesse A generall complaint HEe complaines of mens folly and ingratitude who either reiect or disdaine Gods bountie in offering them all things liberally and yet in the meane while wearie themselues much in following after sundry toies which can bring them no profit at all For the diuell hath so bewitched them that they had rather erre in their forlorne by-paths yea and to kill themselues for nothing then to rest vpon that grace which God presents before them The experience of the time in which we liue shewes sufficiently that the Prophet tooke not vp this complaint onely against them of his owne nation but against all men of what time or age soeuer For all the successors of Adam are caried away with this rage namely that whilest they pretend to seeke the way to eternall life they whollie erre and goe astray and rather follow their vaine opinions then the voice of God The Prophet then complaines not onely of their slothfulnesse who hauing vtterly forgotten both God and themselues haue no care at all of the spirituall life of their soule the numbers of which kind of persons are very many but of those who seeme to desire life and yet neither keepe nor obserue the way or means to attaine vnto it but wander in their owne crooked paths Heere then are condemned all such means to obtaine saluation by as men haue forged vnto themselues without Gods word and
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 shâd 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 aftâr 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
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
the building of the Temple and for mens vse so it shall come to passe that they shall saile thither againe and this interrupted nauigation shall recouer the first course By Tarshish that is Cilicia which was opposite to Iudea vnder the figure Synecdoche he vnderstands all voyages and traffikes which they made by sea with strange nations Wee may also take it without figure thus The ships of Tarshish which were wont malapartly to scorne my Church shall subiect themselues to my authoritie and thereunto shall bring children from a far Country Their gold is vvith them He againe repeates his former speech to wit that the Gentiles shall so yeeld their obedience vnto God that they shall offer to him both themselues and all theirs The Popish Doctors doe heere againe as I touched in vers 6. shew their extreme impudencie Impudencie of Popish Doctors in their absurd collections Reu. 17.8 Persianlike pride noted in the Pope and his Clergie when they abuse these and the like places to vphold those tyrannous and Persian-like pompes whereby that Antichrist of Rome and his supposts glister and will be wondered at And albeit they ouerflow in costly raiment being couered from top to toe with gold and pearles in a word though they apparell themselues like a strumpet yet are they not ashamed to make the holy Ghost the author of all these abominations For when the Prophets doe but mention gold or siluer straightway they apply the same to their dissolutions Truly in this behalfe they resemble the Iewes Iewes and Papists iump together in their fond collections who leape for ioy as oft as the Prophets mention gold or siluer hoping to wallow themselues therein when the Messiah shall come So the Papists thinke on nothing else but vpon gold and siluer with which vaine appearance their mindes are so bewitched that they cannot aspire to heauen but this blockishnesse hath no need of any refutation The summe is that God vvill exalt his Church vnto an high and soueraigne degree of honour and decke her vvith ornaments befitting her But to the end the faithfull might not doubt that any impediments should hinder them to receiue so glorious a promise or lest they should attribute ought to their merits God himselfe promiseth to be the author of this thing Moreouer Isaiah now assignes the riches of the Gentiles whom heretofore he had abandoned from the Church to bee an holy offering vnto God and as spoiles and recompences of her victory And thus hee more cleerely expresseth that which I haue said namely that wee ought to desire nothing so much as to see the whole world subdued vnder Gods dominion Vers 10. And the sonnes of strangers shall build vp thy walles and their kings shall minister vnto thee for in my wrath I smote thee but in my mercie I had compassion on thee HE prosecutes the same argument The sâme argument pâosecuted and in the next verse expounded And as hee said heretofore that strangers should submit themselues vnder Gods authoritie to reedifie the Temple so now hee saith that the strangers shall bestow their labour in building vp the walles The comparisons whereby he promiseth the Churches restauration are diuers For it is a thing vsuall in the Scriptures where the Church is spoken of sometimes to set it foorth vnder the Temple and then againe vnder Ierusalem Now hee promiseth that the strangers shall helpe to set vp this building lest the Iewes should faint being astonished at their pouertie or smal number For in the captiuitie they might bee solicited to distrust thinking that albeit they should returne into their countrie yet there was no likelihood that euer they should perfect such a worke But Cyrus Cyrus did this who furnished them with great sums of gold and siluer And yet these things were but figuratiue in him for they had their full accomplishment in Christ to whose kingdome all that which is here spoken must bee referred For first of all he vsed the seruice of a few weake men to wit the Apostles Apostles who were disfurnished of fit meanes for so long a businesse afterwards therefore he raised vp strangers out of whom he chose Pastors Pastors and made their Princes to be nursing fathers to the Church Papists malepert in giuing their Pope soueraigntie ouer Kings The Papists too malepertly do ouerthrow and corrupt this place when they wrest it to establish the tyrannie of their Pope to whoÌ they giue soueraigne dominion our Kings and Princes Kings and Princâs And herein they shew themselues impudent liers against the truth in calling him Christs Vicar Papists shamelesse liers in calling their Pope Christs Vicar seeing the kingdome of Christ is not of this world Ioh. 18.36 And yet this companion on the contrary domineeres in pride and crueltie and takes vpon him to change kingdomes Now Kings so submit themselues vnto Christ that yet they cease not to be kings still Kings so submit themselues to the Church that they hold their kinglie authoritie still Onely they are to imploy their power for the maintenance of Gods seruice and to gouerne their subiects with equitie Whence wee see how farre off they are from Christs kingdom who would rent from Kings their power and authoritie to make themselues Lords ouer them Anabaptists would haue no kings From this place wee may also refute the Anabaptists who so ouerturne politike gouernment that Kings can no otherwise bee ChristiaÌs then in renouncing say these bedlems their authoritie But wee see here that God will haue himselfe honoured of the Kingly order Moreouer that none might obiect that it had been an easier matter to haue maintained the Church in her first estate In my wrath I smot thee then now to plucke her out of hell God preuents this also and shewes that the Iewes were iustly thus afflicted in regard they had too much prouoked him by their iniquities But hee giues them matter of good hope because he will not punish them with rigor according to their demerits but vvill content himselfe that they haue been humbled vnder temporarie chastisements And yet therewithal he informeth them touching the cause of such a change lest they should iudge therof according to their sense For when kingdomes are changed and sometimes on a sudden exalted and forthwith fall backe into ruine we thinke such things fall out by chance and that it is but the course of the world The Iewes might thinke the same when after the ruine of the Chaldean Monarchy they were set at liberty And therefore the Lord protests that all these things were guided by his Prouidence that they shuld not be partners with infidels in their blindnesse It is as much then as if he had said If thou askest wherefore thou hast endured so manie miseries truly because J was angrie vvith thee Gods free mercie and not our merits the cause of our redemption and tooke vengeance of thy offences But if thou wouldst
shall be The same argument still prosesecuted when those that persecuted or despised the Church shall come to prostrate themselues humbly before her feete and with their whole hearts shall submit themselues to her seruice By the children of those that afflicted her hee meanes the tyrants and persecuters which vexed her Now this was partly accomplished when the Iewes returned into their country But this returne was but an obscure shadow of that deliuerance which wee haue obtained by Christ Thus these things then were truly accomplished vnder Christs kingdome yet so that we must wait for the perfect consummation thereof till his second comming as in another place before we haue noted But will some say Quest is not this honor whereof the Prophet speakes too excessiue and greater then of right belongs to the Church For to bow and fall downe vpon the ground are such signes of honour which no mortall man ought to accept of I answer Ans that this honor is not made to the members but to the head which is Christ This honor not done to the Church but to the head Christ who is worshipped in the Church and those who hated and persecuted him before come now to do him this reuerence Now we say that Christ is adored in the Church not according to the Popish opinion who thinke they indeed worship Christ whilst they kneele before that Romane Idoll The Romane Idoll to kisse his pantable Those in fauor of whom this is affirmed hate and reiect such a doctrine They only honor Christ then who obey his voice as also the Prophet saith that the strangers which were out of the Church should willingly submit themselues to yeeld obedience vnto Christ whose Maiestie shines in the doctrine which himselfe administers by the seruice of men And shall call thee c. The Church was adorned with this title heretofore but it was in a maner defaced when the Citie was destroyed the Temple raced and the people led away captiue Ierusalem was no more the same neither was there ought to be seene in her but an horrible wast and yet he promiseth that she shall be so restored that all shall acknowledge her for the Citie of the Lord. Zion of the c. Afterwards he speakes of the Temple to signifie vnto vs that this dignitie is attributed to Ierusalem in regard of the Temple that is to say for the seruice of Gods sake which was there established Vers 15. Whereas thou hast bin forsaken and hated so that no man went by thee I will make thee an eternall glorie and a ioy from generation to generation THe Prophet had an eie to that middle time which alreadie approched for a little after his death the people were driuen out of their heritage and led away captiue so as all thought that the Iewes had bin for euer rooted out That this thought then might not arise in the minds of the faithfull whereby they were in danger to fall into despaire and say We are vndone there is no way left how to remedie these so exâreame miseries neither are we euer to expect a better condition he on the contrarie shewes that these sore calamities can not let God to restore them againe For howsoeuer for a time they were after a sort forsaken when the Lord thus corrected them yet was it no masterie for him to set them in a more happie and better estate then the former If any obiect Obiect that this magnificence of the Church was of no long continuance the answere Ans is soone made For howsoeuer the people were diuerslie afflicted after their returne home and that the Christian Church also did not long hold her excellencie yet is all that which the Prophet foretold accomplished for Christes glorie shines forth from vnder the crosse Christes glorie shines Vnder the crosse so as Gods name remâ nes and a people also that calles vpon his name by faith Vse Besides we are to note that our owne vnthankfulnes hinders vs from receiuing the fruit of these promises because we breake off the course of Gods working by our infidelitie and by our owne frowardnes wee lose the profit which wee might reape from the same To conclude we are alwaies to remember that which I haue so often told you namely That the Prophet speakes not of yeeres heere or of a few daies but comprehends the whole course of our redemption from the end of the captiuitie vntill the publishing of the Gospell and so successiuely till he shall giue vp the kingdome to God his Father Vers 16. Thou shalt also suck the milke of the Gentiles and shalt suck the breasts of the Kings and thou shalt know that I the Lord am thy sauiour and thy redeemer the mightie one of Iaakob HE speakes of the spreading forth of the Church But it was necessarie that one and the same thing should be often repeated in regard it seemed incredible that the Church of God being now brought to so low an ebbe should euer be raised or spread ouer the whole world for her condition was lamentable but in the end she was rebuilt againe to the astonishment of all and that by a small remnant as a brand recouered out of the fire and the seed thereof was scattered farre and wide thorow all the quarters of the world And therefore it is as much as if he had said Though thou beest now inclosed within strait and very narrow bounds and hast nothing in common with the Gentiles yet so it is that thou shalt receiue from them much fruites in abundance By milke and breasts he meanes nothing else but that seruice and obedience which the Gentiles should render to the Church to nourish her ofspring For hauing sâid before that of an handfull should proceed an infinite number of children now he prouides milke to suckle them with vntill they be come of sufficient age And he expresly speakes of Kings in regard it was the harder to be beleeued And thus Kings by the way are admonished of their duties Kings admonished of their duties who if they will discharge the same as they ought then must they be seruants of the Church otherwise the Lord will call them to account for it and we know what Dauid pronounceth in the second Psalme verse 10.11 But wee must note after what maner the Church shall suck the milke and the breasts of the Gentiles For she is not permitted whollie to draw in vnto her selfe all the abilities and riches of the world but only thereby to preserue her owne estate in safetie For can any thing in the world be more contrarie to the nature of the Church then to be an insatiable gulph No ãâã mo e âââtrarie to the nature of the true Church then to become an insatiable gulph swallowing vp into her belly whatsoeuer she may come by These things therefore must be referred to the spirituall estate of the Church namely that by meanes hereof God may be purely
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
her forlorne chiefly in respect her roote lay hidden That she might sprout a fresh then the Prophet saith that God will play the husband man namely in replanting that which was withered after it was plucked vp by the rootes In a word hee signifies that the deliuerance of the Church out of this miserable seruitude shal be an admirable worke of the Lord and not of men in regard she shall be raised vp as it were from death And truly that which belongs to the heauenly life is not giuen vs by nature nor obtained by our industry but flowes vnto vs and proceedes from Gods free bountie Euery one of vs also oght to apply vnto himself in particular that whcih is here said of the whole Church in generall for we were planted of God before the foundations of the world Eph. 1.4 and afterward incorporated and called to the end we might haue assurance of our election and plantation The wicked were neuer planted of God and therefore Christ pronounceth that those whom his heauenly Father hath not planted shall be plucked vp Mat. 15.13 To coÌclude the end wherefore we be planted The end why we are planted is by and by added namely that wee might set forth the praise of God and tell of his wonderfull workes as we are taught verie well by Paul in Eph. 1.12 And by Peter in his first Epistle Chap. 2.9 Vers 22 A little one shall become as a thousand and a small one as a strong nation I the Lord will hasten it in due time HE confirmes that which he hath alreadie said A confirmation of that which was said before namely that albeit they were few in number yet the Church of God should bee plentifully replenished with people When the Prophet foretolde these things there were great multitudes of people but in short time after they were so diminished that the remainders were very few as we haue seene in the first and tenth Chapters yet this small number saith he shal so increase that in processe of time it shall become an infinit people of great power Let vs know then that whatsoeuer was said vnto the Iewes in this behalfe Vse is also said vnto vs at this day For howsoeuer we be but a poore handfull of people and seeme to bee neere our vtter ruine yet the Church cannot perish but shall grow and increase to a great multitude because it is the planting of God vers 21. which we must not esteeme of by outward appearances nor by the force or multitudes of men I the Lord. Now the Prophet shews to what end all his former speeches haue tended namely that we should not resemble God vnto men whose counsels and indeuors easilie vanish and come to nothing If they would take vpon them to alter the state of the world or of a kingdome alas they could doe nothing but the Lord can change all these things in a moment He speakes not then of an ordinary gouernment but of a rare and admirable worke whereby the Lord will deliuer and multiply his Church In the end of the verse he promiseth to hasten the accomplishment of this worke but he addes a particle that is worthy to bee noted touching the time of the Church For the relatiue is in the feminine gender so as they who refer it vnto God are deceiued And those who translate In his time are the cause of this error in regard this word His is ambiguous The Prophets meaning is that there is an appointed time set in which the Church should be deliuered And thus hee exhorts the faithfull vnto patience that they should not fall away but rather depend vpon the vnchangeable decree of God who hath skill enough to dispose of the moments of times First of all theÌ he notes the fit time wherein it shall be most for the Churches profit to be deliuered We cannot iudge of this for we would haue God doe that which hee hath promised out of hand and if he foreslow the time we storme But he defers for our good in respect that the fit time is not yet come Afterwards he speakes of hastening because we imagin that the Lord is asleepe or takes his ease when hee deferres And yet hee hastens to execute all things according to that time and season which he alone knowes to be fittest THE LXI CHAPTER Vers 1. The Spirit of the Lord God is vpon me therefore hath the Lord anointed me hee hath sent me to preach good tidings vnto the poore to bind vp the broken hearted to preach libertie to the Captiues and to them that are bound the opening of the prison That which is here said appertaines to Christ as the head and all the Prophets and Apostles as his seruants FOr as much as Christ expoundeth this place of himselfe Luk. 4.18 therefore the interpreters doe without any difficultie restraine it vnto him holding it for a principle that Christ is here brought in speaking as if these things onely appertained vnto him The Iews scoffe at such who inconsiderately haue attributed to Christ alone the things which doe also agree to the rest of the Prophets To speake then what I thinke it seemes to me that this Chapter is added as a seale vnto the former This Chapter is added as a seale vnto the things before going thereby to confirme that which hath been said hitherunto touching the restauration of the Christian Church And that to this end Christ protesteth that God hath anointed him which is the cause that he and that very iustly appropriates this prophesie vnto himselfe in regard hee hath exhibited that to vs clearely and manifestly which others haue taught obscurely Yet this hinders not but that this sentence may in like manner agree to the rest of the Prophets whom the Lord hath also anointed For they spake not in their owne names neither did they execute their offices from their priuate authoritie but they shewed foorth the authoritie and office of Christ to whom it not onely belongs to publish these things but also to fulfill them This place then must be thus vnderstood namely that Christ who is the Prince of the Prophets obtaines the chiefe place among theÌ and that it is he only who manifests all that which is here mentioned also that Isaiah with the rest of the Prophets and the Apostles are his seruants euery one of them imploying theÌselues to the vtmost in preaching and publishing the benefits which we receiue froÌ him So as that which Isaiah hath said should be finished by Christ wee now see it accomplished by the effects For this cause he hath anointed me This second member was added in stead of an exposition For first it would haue been obscure to vs If he had concealed the cause vvherefore God had giuen him his Spirit but now wee may euidently perceiue his meaning when he shewes the vse thereof namelie that hee exerciseth a publicke office that so hee may not bee taken as some priuate person
vengeance vnto the enemies who vniustly afflict the faithfull and to giue rest to the afflicted Neither could the Iewes expect any good issue out of so many miseââes vnlesse it were by the confusion of their aduersaries In the meane while it is good to note the cause of this deliueraÌce which must be whollie ascribed to the free grace of God and not to our merits worthines or any industrie that is in vs. The Prophet seemes indeed as I haue said to allude to the yeere of Iubile but yet we must principallie obserue this namely that our saluation consists altogether vpon the free will of our God To comfort We must remember what I haue touched before to wit what the end of the Gospell is namely That we being deliuered out of all miseries and restored to our first liberty our teares wiped from our eies we may enioy spirituall comfort and consolation But if we be depriued of so great a benefit let vs impute the same to our owne incredulitie and vnthankfulnes whereby we both reiect and repulse God who freely offers himselfe vnto vs. Vers 3. To * Or to establish appoint vnto them that mourne in Zion and to giue vnto them * Or magnificence beauty for ashes the oyle of ioy for mourning the garment of gladnes for the spirit of heauines that they may be called trees of righteousnes the planting of the Lord that he might be glorified HE prosecutes the same argument The same argument continued and declares that the chastisement wherewith the people should be exercised should not be so sharp but that there was hope notwithstanding left for them touching remission of sinnes Which that hee might the better perswade theÌ of he saith the Lord hath giuen him charge to publish this deliuerance and that not to himselfe alone but also to all the Prophets euen til the comming of that great Embassador to wit Christ Iesus who shall indeed publish and accomplish that which God would now haue diuulged for the time to come yet therewithall he signifies that their sorrowes shall not be able to let God from giuing them matter of ioy wheÌ it should seeme good vnto himselfe For to establish is as much to say as to appoint a time that the long delay might not discourage them Againe by the verb To giue he recommends vnto them the efficacie of his prophecie to the end they might be vndoubtedly perswaded touching the euent thereof Well he alludes herein to the ancient Ceremonies of the Iewes who when any affliction in those times pressed them were wont to couer their heads with ashes and to clothe themselues with sackcloth By these things then he notes out that mourning and deformitie which of necessitie was to ensue vpon the peoples wofull condition and opposeth the same to that ioy and gladnes which they should be filled withall after they had obtained their freedome and libertie But yet me thinks I can not let passe the answering of these words Peer and Epher one to another which signifie magnificence and ashes For by the transposition of the letters they signifie things cleane contrarie by which elegant turning of the words vpside downe he meant to note out the change of their estate Trees of righteousnesse By these words hee sets out the peoples restauration As if hee should say Whereas in times past you were rooted vp and resembled a withered stocke now you shall be planted againe and established He brings them then to the consideration of Gods power to the end that howsoeuer they should be ouerwhelmed brought to deaths doore yet were they notwithstanding to assure themselues to bee so reuiued that they should take roote gather strength and grow Hence we may gather a generall doctrine A generall Doctrine namely that we cannot be quickened vnlesse we be planted by the Lord. True it is that we are called his plants Chap. 60.21 because hee hath elected vs from the beginning Eph. 1.4 But yet there is another kind of planting which succeeds this first Two kinds of planting to wit our calling which by faith grafts vs into the body of Christ This the Lord brings to passe by the labours of his seruants the Ministers of the Gospell but the whole must be ascribed vnto him because it is hee onely that giues the increase 1. Cor. 3.7 Yet we are alwaies to keep in mind that doctrine which brings vs from this first deliuerance vnto the spirituall kingdome of Christ He cals them trees of righteousnesse in whom Gods iustice shines or an order rightly composed Yet let vs know that the Lord adopts vs vpon condition that we be new creatures and that righteousnesse may rule and raigne in vs. And thence it followes that by nature we are all corrupt and peruerse and cannot bring forth any good fruit till the Lord haue changed and planted vs. This also abolisheth that vaine and proud conceit of the Papists Popish preparations who in forging vnto themselues preparations forsooth or some helps of free will vsurp vpon that which belongs vnto God If we bee planted of the Lord then it followes that by nature wee are drie and vnfruitfull For my glory See heere the end wherefore we be planted But of this matter we haue spoken in Chap. 60.21 Vers 4. And they shall build the old waste places and raise vp the former desolations and they shall repaire the Cities that were desolate and waste thorow many generations THe Prophet amplifies this restauration of the Church An amplification in this the verses following and insists principally thereabouts that the Iewes might conceiue in their mindes a certaine and an assured hope of their deliuerance for these promises seemed altogether incredible And this is the cause why hee adornes the benefit of this redemption with so many glorious and goodly titles Those erre who will haue these words Of the age and from generation to generation referred to the time to come As if the Prophet should haue said that the building whereof he speakes shall be firme and stable whereas his meaning is farre otherwise For he shewes as I noted in Chap. 58.12 namely that the old ruines of the Citie should not hinder the Lord from rearing it vp againe After the inhabitants of any Citie haue been long scattered heere and there what hope is left that it should be built againe As for example who is he that thinkes of the reedifiing of Athens Athens So whilest the Iewes were banished for a long time into a forrain country and that Ierusalem lay waste the space of seuentie yeeres who durst expect that euer the Citizens thereof should haue reedified it For this cause Isaiah calles deserts of an age the places formerly desolated the Cities vvasted the solitarie places from generation to generation to shew that none of these should hinder the Lord in due season as was noted in Chap. 60.22 to bring backe his elect to Ierusalem and to cause them to
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
to know that this was done by his commandement For some might obiect Obiect How can it be that the nations who now proudly resist God should come to yeeld him obedience He answers Ans Because the Lord will proclaime your returne in such wise that they shall vnderstand how you must be restored by his commandement But as touching that he addes Tell the daughter of Zion it properly appertaines to the Prophets and Ministers of the word to whom the Lord giues this charge to promise saluation and deliuerance vnto his Church Hence wee gather that these promises ought not to be restrained to one particular time Doctrine but must bee extended euen to all ages till the second appearing of Christ For if wee beginne at the returne out of Babylon into Iudea wee must passe along still to the comming of Christ because then this prophecie was truly fulfilled and the end of the deliuerance came because the Sauiour then appeared when the grace of God was published by the Gospell In a word he affirmes that Gods voice shall one day sound from the East to the West and shall not be vnderstood of one people onely but of all Now this voice is Behold thy Sauiour commeth which we know is the proper voice of the Gospell He therefore inioines the Teachers of the Church to raise vp the hearts of the faithfull vvith the comming of the Lord though vnto the people it seemed a thing far remote But this promise belongs chiefly to Christes kingdome who fully and perfectly did accomplish these things for he indeed shewed himselfe to be the sauiour of the vvorld as we haue seene heretofore in Chap. 40.10 And lest any scruple might remaine he furnisheth the Lord with power when he shall appeare as it is in that very place which we before alleaged for hee vseth the very same words there which are heere mentioned as if he meant to shew that as soon as it should please God to stretch forth his hand the effect will in a moment appeare for whilest he either ceaseth or deferres flesh and blood esteemes him idle Wee also see that many fantasticall spirits forge I know not what diuinitie as if they meant to paint out a dead image The Prophet therefore very aptly addes the vvorke and reward before God to shew that he is the iust Iudge of the world in the time of neede Vers 12. And they shall call them the holy people the redeemed of the Lord and thou shalt be named a Citie sought out and not forsaken HE sets forth the benefit of the Lords comming The fruit of the Lords comming namely that in shewing how his elect are as deare vnto him as his owne heritage he will make it knowne to all the world that the couenant of Adoption by him contracted with Abraham is not in vaine for this cause he calles them the holy people in regard the Lord had separated and consecrated them vnto himselfe for though he gouerned all the nations of the world yet he vouchsafed to chuse the posteritie of Abraham to haue a speciall care thereof And in this sense God meant to say that his people shal be holy when he shall appeare their sauiour and redeemer And as the people are called prophane when they be plunged in their dregs being afflicted and vexed by the scoffings of the wicked so on the contrarie they are said to be holy when the Lord shewes himselfe by effects to be the God of their saluation which came to passe in their wonderfull deliuerance for then God shewed indeed that he remembred his holy couenant touching his heritage which he had as mans reason deemed vtterly reiected and cast off For in these words sought out and not forsaken we must note the opposition betweene the time wherein the Lord sued out this diuorce against his people and that wherein he reconciled those againe vnto himselfe vvhom he had put away THE LXIII CHAPTER Vers 1. Who is this that commeth from Edom with red garments from Bozrah he is glorious in his apparrell and walketh in his great strength I speake in righteousnes and am mightie to saue A preuention of a dangerous temptation THE expositors Christian haue misinterpreted this place as if that which is heere said should appertaine vnto Christ seeing the Prophet speakes simplie of God himselfe and thus they haue made a Iesus died all ouer vvith red in regard he was thorowly bathed in his owne blood which he shed vpon the Crosse But the Prophet had no such meaning at all The true and plaine sense is That the Lord presents himselfe here clothed vvith red garments before the people to aduertise all that he vvould maintaine the cause of his chosen The naturall meaning of this verse and be auenged on their enemies For whilest the people of God were pressed with infinite miseries and that the Idumeans with the rest of their aduersaries who were as it seemed out of all danger ouerflowed in all excesse of riot it might dangerouslie tempt the Iewes to thinke either that these things were guided by fortune or that God made light account of his children or that at least he chastised them with ouer great seueritie So then if God corrected the Iewes because of the contempt of his name and religion how much more were the Jdumeans and other enemies to bee roughlie dealt withall being the sworne enemies thereof The Prophet meetes with this so cumbersome a temptation by bringing in God the auenger Psal 94.1 returning from the slaughter of the Edomites as if hee had been stained all ouer vvith their blood The force of interrogations Now this description is liuely and full of efficacie when hee saith Who is this For such an interrogation rauisheth the minds of the hearers into an admiration and affects them more then if it had been vttered in plaine termes The Prophet did the rather vse it that hee might thereby awaken the Iewes who were become drâuzie and besotted We know that the Idumeans were somewhat akin to the Iewes in regard they were descended from the same ancestors with them For they were thus called of Esau who was also called Edom Gen. 36.1 These hauing corrupted the pure worship of God See Obad. 10.11 though they had the same marke of circumcision notwithstanding persecuted the Iewes most despitefully And besides they exasperated the rage of other enemies against the Iewes manifesting to all what great pleasure they tooke in the ruine of this poore people as it appeares by their egging on of the Babylonians Remember O Lord saith the Church Psalm 137.7 the children of Edom who in the day of Ierusalems ruine said downe with it downe with it euen to the ground Thus then the Prophet denounceth that the Edomits shall also keepe their turne in being iudged according to their deserts that none might otherwise think but they should surely bee punished for the barbarous crueltie by them exercised against their brethren For the Lord wil
we may humble our selues vnder Gods scourges and learne to be wise by other mens costs and crie vnto the Lord for comfort in our afflictions Vers 1. The burden As touching this word bâââen What is vnderstood by this word burden which we shall meete so often withall I will brieflie shew how we are to vnderstand it When the Prophets meane to denounce any aduersitie they vsuallie vse this word burden that the people might know how no aduersitie should happen which the Lord himselfe should not lay vpon them euen as a burden or faâdle is laid vpon mens shoulders Now in regard that the wickednes and inflexiblenes of the people constreined the Prophets to speake incessantlie of Gods scourges thence it came to passe by a common stout or deriding maner of speech that the Iewes gaue this name of burden to all the prophesies as it appeareth in the 23. of Ier. vers 36. where the Lord sharplie rebukes them because by this flouting kind of speech they not only disfamed his word but also made it odious and contemptible Moreouer this word shewes that God sends all calamities and afflictions to the end euery one may beare the punishment of his owne sinne He expresly shewes that that which he was to threaten was reuealed vnto him by a heaueÌly vision to the end this authoritie might put all discourses of fleshlie wisdome to silence It was a thing no doubt hard to be beleeued that a Monarchie so beautifull and abounding with so great riches could be ouerthrowne by any meanes In regard therefore that so great a power might not dazell their eyes the Prophet brings them to the truth of the heauenly oracle to the end they might by faith vnderstand that iudgement of God which they were not able to comprehend by sense Vers 2. Lift vp a standard vpon the hie mountaine lift vp the voice vnto them that wag the hand that they may go into the gates of the nobles THere is a similitude in the word mountaine because it is spoken to Babylon which as we know was seated vpon a plaine but he sets it as it were vpon an hie place like a fortresse mounted vp aboue all peoples and that in regard of the Monarchie Vnlesse any had rather take this word indefinitly as if he should say that wheÌ the standard shall be lifted vp they shall runne thither from farre countries because it will draw people vnto it from all parts by the sight of it I take this latter sense to be the most probable but I thought it not amisse to set downe that first which was commonly receiued Notwithstanding this might seeme ridiculous that the Prophet should heere lay a commandement vpon the creatures as vpon his subiects were it not that he was taught to doe so of God and was furnished as it were with his authoritie For a priuate man heere commands the Medes and Persians hee calles armies he bids them display the banner sound the trumpet to prepare vnto battel In this place then wee haue to consider the Maiestie of God in whose name he speakes Doctrine and also the vertue and efficacie which is alwaies ioyned to his word Wee often meete with these kindes of speech in the Prophets to the end we might know that God threatens nothing by his seruants the execution whereof is not at hand Isaiah might haue spoken more simply and in plainer tearmes might haue told them that the Medes and Persians shall come and breake open the gates of Babylon how strong and inuincible soeuer they seemed to be But these exclamations haue much greater vehemencie in them when hee not onely threatens war as taking to himselfe the person of an Herald but with soueraigne authoritie commands the Medes and Persians to come as if they were souldiers vnder his pay Besides he not onely teacheth that they shall bee readie when God shall onely make a signe vnto them because they shall be pricked forward by his secret instinct but being sent of God to denounce the ruine of Babylon he attributes the effect of so incredible a thing to his owne voice The summe is that when God hath once spoken we neede make no doubt but that his word shall be accomplished This is also worthy our obseruation that he speakes to the Medes and Persians and yet names theÌ not and this hath much greater vehemency in pointing them forth with the finger as when we say This man and that man This manner of speech serues to confirme the prophecie when he shewes things which were far off as being present When he saith Shake the hand and they shall enter his meaning is that the Medes and Persians shall no sooner set forward at Gods commandement but they shall haue an open and easie way to march without any impediment Now although the Hebrewes call Princes gracious Lords and bountifull as our Lord Iesus Christ also giues them this title in the Gospell notwithstanding it rather seemes that the Prophet speakes of the excellent power whereof the Babylonians boasted Luke 22.25 For they were furnished with multitudes of people and all preparations for war aboue any others so as it was a thing incredible vnto them that they should euer be ouercome But the Prophet declares that nothing shall bee able to let that God should not prepare the way and giue passage to the enemies Vers 3. I haue commanded them that I haue sanctified and I haue called the mightie to my wrath and them that reioyce in my glory HEere the Prophet brings in the Lord speaking and declaring his Commandements He calles the Medes and Persians his sanctified that is to say those which hee had prepared For the verbe To sanctifie is diuersly taken sometimes it is referred to the spirit of regeneration which is peculiarly giuen to the elect of God Sometimes also it signifies to set apart or prepare which signification is the most fitting to this place Now all those whom the Lord creates hee also appoints to some certaine vse and scatters not men here and there vpon the earth at randome to range whithersoeuer they think good but he gouernes them by his secret counsell orders and moderates the violences of the reprobates so as hee moues them at his pleasure this way or that way and then represseth and pulles them in short when hee listeth And therefore he calles them sanctified whom hee hath set apart and prepared for his seruice howsoeuer they bee no whit aware of it Whence wee are taught to attribute and referre all the changes in this world to the secret counsell of God In this place also wee haue a meruailous consolation to wit that the wicked shall be able to doe nothing but that which is decreed of God let them enterprise what they will Where hee immediately addes that he hath called them it is much more then to command which hee puts in the first place For his meaning is that the enemies shall not onely rouze vp themselues at the
deserued hee thanks him for it as we haue said in regard it was his dutie to accept of the present mercie offered howsoeuer the iudgement was deferred till after his death Truly wee for our parts are to performe all seruices to the age in which we liue and to haue speciall regard vnto it wee must not cast off all care for the time to come but it is our duties to imploy our vttermost indeuors for that which is present and now most presseth vpon vs. We ought to performe our seruices to the vtmost to that age in which we liue Wee which liue in these times together are more neerly conioined in affection by the Lord that by our mutuall communication wee might helpe one another as much as in vs lies It is also to be noted that in respect of Hezekias his sinne hee had iust cause to feare lest the Lord might againe shorten and cut off the course of his life which had been prolonged before euen when hee lay at deaths doore Hearing therefore the promise to be ratified and confirmed hee giues thanks to God and is the more patient in regard of the calamitie to come although it could not but bee irkesome and greeuous to him to thinke of it THE XL. CHAPTER Vers 1. Comfort yee Comfort yee my people will your God say The occasion of this prophecie NOw the Prophet enters vpon a new argumeÌt for he lets the people alone which made no vse neither of admonitions nor threatnings whatsoeuer in regard they were become maliciously desperate and turnes him towards the posteritie to come to signifie to those which should bee humbled vnder the crosse that they should not be left comfortlesse in the end no not in their deepest distresses It is very likely that this prophecie was written by him The time when this prophecie was written when the time of the captiuitie drew neere that after his death he might not leaue the Church behind him ouerwhelmed with greeuous calamities without hope of restauration Now albeit that to the same end hee hath before mingled threatnings and terrors with his prophecies The prophecies that weÌt before respected those that then presently liued these that follow the estate of the Church to come yet it seemes hee had a principall regard to those that then liued but all that which followes hereafter toucheth the estate of the Church to come which was restored long after the Prophets death For he will now set downe a perpetuall doctrine which is not to bee restrained to any particular time seeing hee discourseth both of the beginning and progresse of Christs Kingdome Of so much the greater importance therefore ought this prophecie to bee vnto vs by how much the more it belongs particularly vnto vs for our vse For albeit wee may euidently discerne in the former prophecies Why the prophecies following ought to be more highly esteemed of vs then the ormer that the doctrine therein contained is proper vnto vs as well as to the Iewes yet in regard he now leaues the Iewes that then liued and speakes to their successors and indeede to all the faithfull to the worlds end it seemes indeede that the doctrines following are more peculiar vnto vs. The Lord meant therefore to awaken the hearts of the faithfull by this exhortation lest they should faint vnder so many calamities First then he speakes to the Iewes which soone after were to be led away captiues into miserable seruitude where they should be depriued both of the sacrifices and Prophets and left destitute of all consolation had not the Lord bin pleased to haue releeued them by the comfortable doctrines of these prophecies ensuing In the second place he directs his speech to the whole Kingdome of Christ which should succeed them soone after to the end they might then take heart vnto them when in all likelihood they might seeme in the eies of the world to be vtterlie forlorne But to the end his words might haue the more efficacie and might indeede come neere the heart he brings in God raising vp new Prophets whom hee commands to sweeten and asswage the dolours of his people by an amiable consolation The summe is The summe of this prophecie that after these poore banished exiles shall haue seemed to haue beene forsaken for a time that Gods fauour and louing kindnesse shall breake forth as out of the darknesse and the prophecies which were ceased should then be brought to light againe Now to amplifie this their ioy he vseth the plurall number Comfort yee thereby shewing that he will not send one or two but many by troopes which also came to passe indeed wherein also we may more cleerly behold the infinite loue and mercy of God Moreouer it is diligently to be obserued that the verbe is put in the future tence will your God say Which some expositors translate in the present tence or in the preterperfect tence but therein they both change and corrupt the sense for the Prophet closly notes out the time wherein the people should be greeuously afflicted as if God had not seene them at all For howsoeuer the Lord at that time left them not destitute of hope touching their deliuerance by sending some Prophets vnto them yet in regard he deferred them long and that whilest they were miserably persecuted and in a maner halfe dead this consolation had no great efficacie till they saw some euident signes of their returne Comfort ye comfort ye The verb Comfort therefore is to be applied to the present time which being twice repeated not only confirmes the truth of the prophesie but also sets forth the power and efficacie of it as if he should say in this message there shall be a full perfect and perpetuall occasion of gladnes But especiallie they were to retaine the futurtence will your God say for in these words there lies hid a close opposition betweene that dolefull silence whereof I haue spoken and that comfortable doctrine which came in place of it This prophesie is like to the complaint of the Church Psal 74. Wee see not our signes our Prophets are not and there is none left that can tell vs how long in which we know she laments as one left destitute of true consolation because she could heare no promise of comfort in her distresses The Prophets meaning in this place then is The Lord will not suffer you to be left destitute of Prophets which shall comfort you in your extreame aduersitie for then he will raise vp men to whom he wil giue that commission which you haue so long desired and then will he shew he hath care of you Now I referre this verb will say not only to the captiuitie of Babylon but to the whole time of our deliuerance which comprehends in it the kingdome of Christ vntill his last coÌming We must adde that he will say to the Prophetâ whom he will ordeine for this purpose for in vaine shal they vtter
their voice vnlesse the Lord speake not to them first and put that into their mouthes which they shall publish vnto others Thus then there is a mutuall relation betweene God and his Prophets But as I haue said these things are not to be whollie restrained to the captiuitie of Babylon no they haue a further extent and comprehend vnder them the doctrine of the Gospell in which this power to comfort is chieflie conteined for it is the proper office thereof to refresh the afflicted The proper office of the Gospell those that are brought low to quicken the dead and to reioyce such as are in heauines in a word to bring with it tidings of all ioy and gladnes GosPell that is glad tidings for which cause it is called the Gospell that is to say good newes which began not then to be published when Christ first appeared to the world but long before to wit from the time that God first manifested his fauour Daniell Daniell he first raised vp the standard to the end the faithfull might prepare themselues to returne home after him Haggai Zachari Malachi Nehemiah Ezra Haggai Zacharie Malachi Nehemiah Ezra and others after them vntill Christes comming alwaies exhorted the faithfull to be of good comfort and to hope against hope The last of them that wrote was Malachi who knowing there should be no more Prophets after him sends the people to the law of Moses that they might learne what the will of God was both touching his threatnings and promises Mal. 4.4 Now from this place we gather that which is chieflie to be sought in the Prophets to wit What is chiefly to be sought in the Prophets they set before vs the sweetnes of Gods fauor that the faithfull might conceiue hope for the time to come that they should not quaile vnder afflictions but might perseuere in prayer But the matter being alwaies incredible he calles to minde the couenant as if he meant to say That it was vnpossible for God to forget that which he once promised to Abraham Howsoeuer the Iewes then had fallen from the grace of God by their sinnes yet he auoucheth notwithstanding that he is their God still and that they were his peculier people which depended vpon his election and therefore in regard there were many reprobates among them My people he only directs his speech to the faithfull for he lets the wicked languish and consume away in their incredulitie But the godly haue here an inestimable consolation to wit that albeit they be pressed with griefe and anguish for a time yet because they put their trust in him who is the father of mercies and God of all consolation they shall in the end feele that the promises of grace were conserued and kept for them as an hid treasure to glad their hearts in due season See heere an excellent commendation of the propheticall office which serues to susteine the faithfull in aduersitie lest they should faint or sinke vnder the burthen contrariwise this place shewes that God is exceeding angrie wheÌ he depriues vs of such faithfull teachers as may bring glad tidings to the Church whereby to refresh the wearie soule and to strengthen the weake Vers 2. * Or speake to the heart of Ierusalem Speake comfortablie to Ierusalem and crie vnto her that her warfare is accomplished that her iniquitie is pardoned for she hath receiued of the Lords hand double for all her sinnes HEre God giues his seruants the Prophets a Commission and puts that in their mouthes which they were to vtter when fit time serued for to comfort the faithfull that were sorowfull And yet he stands not so much to exhort or imbolden the Prophets to discharge this their dutie manfullie and faithfullie as he is earnest in giuing of hope to the godly wishing them to possesse their soules in patience vntill the Prophets were sent vnto them with this ioyfull and comfortable message To speake according to the heart signifies nothing else but to speake that which is acceptable to vs for our heart abhorres all vnpleasant tidings but it effectuallie imbraceth and runnes as it were to meete with that which is well pleasing vnto it Now because the people were in a maner reiected and forsaken what newes could be better welcome then reconciliation with GOD whereby all their sinnes were pardoned Vnder the word Ierusalem by a Synecdoche Ierusalem signifies the Church we are to vnderstand the Church which is so euident that it needs no proofe The word crie signifies that this promise of grace shall be cleare and euident it shall sound so in their eares that all shall vnderstand for if the Prophets should mutter or whisper onely the assurance of this consolation might seeme doubtfull or weake but all doubting is taken away seeing it is to be deliuered freely and with a loud voice Her warfare is ended That her vvarfare is ended This is that acceptable tidings to wit that God hath put an and to the afflictions of his people Some take the word Tsebaab which we haue translated Warfare simply for the time as if hee should say Her time is accomplished Others thinke that the time of visitation is here noted but vnfitly because this word properly signifies among the Hebrewes a set and appointed time to finish and end some businesse or worke in But this similitude is doubtlesse taken from souldiers that haue libertie to returne home from war for he saith the end and issue of their afflictions are at hand as if hee should say God will not alwaies suffer the rod of the wicked to rest vpon the lot of the godlie but keep a measure in humbling of them He therefore compares the time of their captiuitie in Babylon to a long warfare which being ended the souldiers that vvant imploiment are sent home to their houses to liue there in peace and quiet He saith in like manner that her inquitie is pardoned Her iniquitie is pardoned because God will be so fauourable vnto them that hee will no longer in rigor pursue them this therefore is the exposition of the former words Simile For as the Physitians in healing bodily diseases doe first remoue the causes from whence they spring euen so the Lord deales with vs. The rods wherewith he beates vs proceedes from our sinnes he must of necessitie pardon them then before his strokes can cease Our sinnes must be forgiuen ere our afflictioÌs can cease See Chap. 38.17 and therefore the Prophet saith that her vvarfare is accomplished because her iniquitie is no longer imputed Some take the word Anonah for miserie and say that it shall haue an end which sense also sutes well for so the Prophet affirmes one and the same thing two waies for to say that her warfare is ended and that her miseries are finished are things that haue one meaning But yet wee must hold this principle that God ceaseth to correct when he is reconciled so