that thou shouldest plucke vp and destroy No power so high but it is subiect to the authoritie of Gods word and pull downe and plant Ier. 1.10 For there is no power at all that is not vnder the checke of Gods word Lastly his meaning is to bring the Iewes as it were to view the thing done for they could not without much difficultie conceiue how this change should happē vnlesse God should destroy their enemies with thunder lightning from heauen Touching this word daughter of Babylon it is a figure much vsed among the Hebrewes when they speake of Cities and nations He calles her virgin not in regard of her chastitie or shamefastnesse but because shee was tenderly and delicately entertained as virgins be and was not as yet forced nor rauished by the enemie as it was said of Zidon in Chap. 23.12 The like may be said at this day of Venice Venice and of other Cities flowing and abounding in riches and pleasures in which regard they seeme most happy in the eies of the world But they haue no lesse cause to feare the change of their estate then the Babylonians howsoeuer they seeme now to be far off from danger For thou shalt be no more that is to say those that esteemed thee happy shall reioice no more with thee for thy prosperitie Vers 2. Take the milstones and grind meale lose thy lockes make bare the feete vncouer the leg and passe thorow the floods ALl this description tends to this end Notes of extreame slauerie namely that Chaldea shal taste of a wonderfull change For this Citie which before was in great honour shall bee brought into extreme dishonout and euery way put to such drudgerie that all shall perceiue euident and apparant signes of Gods wrath therein Behold then the marks of a most seruile bondage Take the milstones and grind meale For they were wont in ancient time to put slaues of the basest and abiectest condition to the mill Their condition then must needs bee miserable when they were held no better then horses for in warre those that got the conquest handled some of their prisoners with much better respect But heere the Prophet propounds nothing before the Chaldeans but a wofull condition in all points to the end the faithfull might assure themselues that they should goe forth freely The righteous escapeth out of trouble and the wicked shall come in his stead Prou. 11.8 when the Chaldeans who held them captiues should themselues be captiuated Now howsoeuer we reade not that the great states of the land were thus dishonourably vsed yet it sufficed for the accomplishment of the prophecie that Cyrus suffering them to inioy some base offices made them vncapeable of any rule or authority by constraining them to cease from all honest exercises and liberall sciences And because they ouerflowed in voluptuousnesse Virgins but too curious in setting forth their haire by the lockes hee alludes to the trimmings of virgins We know they are but too curious in tricking and setting out their haire Isaiah therefore on the contrarie describes here a dressing far discrepant from the former to wit that from the head downe to the feete they should be couered with ignominie with filth and mire in stead of that braue and costly attire they were wont to weare Maidens and virgins will scarsly bee seene to passe through the streetes much lesse through high waies but the Chaldeans must passe thorow the floods and that with the thigh or leg vncouered Vers 3. Thy filthines shall be discouered and thy shame shall be seene I will take vengeance and I will not meet thee as a man THis is the conclusion The conclusion of the former sentence as if he should say As long as Babylon florished she kept her reputation and was greatly esteemed for oftentimes vnder riches and authoritie there lie many vlcers as vnder vailes which being taken away the filth is discouered to the great shame of the parties as Demosthenes speaking of Philip king of Macedon saith Whilest mens bodies are in good plight the weaknes vvhich is hidden in some of the members is not espied A saying of Demosthenes speaking of the estate of Philip king of Macedonia but if the body fall into any dangerous sicknes then all is out of order heere is a breach felt there is a sinew perished or somewhat else out of tune The same we see to happen in kingdomes Common-wealths and Cities ill gouerned for the filth and corruption which before was couered vnder the glorie of their estates A Simile being now a little troubled are discouered when their pomp and riches are taken from them then their cruelties treasons robberies periuries vniust taxes and other impieties by which they purchased to themselues honour in time of prosperitie begin to turne to their dishonour in the time of aduersitie I vvill take vengeance and vvill not meet thee as a man It is as much as if he should say Thinke not thou hast to do in this case with a mortall man whose violence thou mayst resist for in other places where mention is made of mans hand it signifies a kinde of moderation But here the Prophet shewes that the Chaldeans shall find no reliefe at all because God will vtterlie roote them out Others translate I vvill not meet a man that is to say I will accept of no man that shall intreate for them Let who will come forth and intercede for them yet I will not remit their fault neither lessen nor asswage the punishment one whit This sense agrees well but it is a little constreined in regard of the disposition of the words for thus the verb Paga which signifies to goe before must be taken in the passiue signification which cannot be Moreouer the Prophet saith not simplie that God will not be intreated but that he wil not be appeased Thus the first exposition sutes best if we consider rightlie of the order of the words yet euery one may follow whether of the senses he will for take which you list the summe will be that the Lord will race them out without pitie or mercie only this I say the first exposition likes me well because it agrees best with the text Vers 4. Our redeemer the Lord of hosts is his name the holy one of Israel The end of Gods iudgements is to manifest himselfe the redeemer of his Church THe Prophet shewes to what end God would take vengeance vpon the Chaldeans euen in regard of the peoples saluation as he said in Chap. 45.4 But this sentence hath much greater force in it in regard it comes in abruptly and as one wakening himselfe out of a dreame when he saw Babylon ruinated which before made it her trade to subdue and treade other nations vnder her feet And he shewes that this shall come to passe for none other cause but to the end the Lord may manifest himselfe to be the redeemer and auenger of
troubled the mindes of the faithfull A preuention of an obiection vnder this grieuous seruitude for they seemed to be so reiected of the Lord as if they were to expect nothing but vtter ruine The Prophet therefore admonisheth them betimes not to quaile though they were forsaken because God according to his wonted fauour is inclined to bee reconciled with them againe yea and to recouer them out of their graues Hee calles her a young maried vvâ—fe or wife of youth that by this similitude he might the better confirme the peoples hope for the new maried couples are easilier reconciled then those that haue dwelt long together Yong yeeres and tender loue Simile allures young folkes to keepe amitie And thus he shewes that God will be easilie pacified As if he should say I grant thou art now diuorced from me but the diuorce shall not long hold but the Lord will be at one with thee yea of his owne accord he will allure thee to be reconciled Vers 7. For a little while haue I forsaken thee but with great compassion will I gather thee 8. For a moment in mine anger I hid my face from thee for a little season but with euerlasting mercy haue I had compassion on thee saith the Lord thy redeemer THe Prophet now expounds the former sentence at large An exposition of the preuention and shewes the maner of this diuorce to wit that the Church shall be shortly restored to her first estate Now he sets forth this mercy of God very excellently and thereby asswageth the dolour which might presse downe the hearts of the faithfull for it was not enough to put them in hope of some kinde of restauration vnlesse they were therewithall assured that God would also be quickly appeased We are out of heart by and by and quaile if so bee the Lord be not neer presently to reach forth his hand vnto vs. And therefore after Isaiah hath mentioned the Churches restauration hee forthwith addes that her reiection shall not long indure but that God will haue compassion on her vvith euerlasting mercy When he saith he forsooke his people it is as much as if he had confessed it to bee so for God hath in such wise adopted vs that mens disloialtie cannot frustrate the same Why so Because he is faithfull and will neuer therefore finally reiect or forsake his elect God neuer forsakes his people See 1. Sam. 12.22 Lam. 3.31.32 This reiection then must bee referred to our apprehension and to our seeming in outward appearance for vvee thinke God hath cast vs off vvhen vve neither feele his presence nor protection And yet it is necessary we should taste the bitternesse of Gods wrath as the wife whom her husband hath put away laments her estate that we may know he hath iust cause to deale so seuerely with vs. But on the other side it is as needfull that we forthwith should drinke a deepe draught of his mercy which being infinite and euerlasting will make all our afflictions seeme light yea and of short continuance in respect of that As often then as calamities doe presse vs downe let vs haue our recourse to this consolation We may also note that this was said and that truly of the whole body of this people who had made this diuorce by their iniquities Chap. 50.1 And howsoeuer God did not indifferently receiue them all to grace but that remnant which he had chosen yet there is no absurditie nor inconuenience at all in it that he directs his speech vnto all Hee repeates the same thing againe in the next verse that it might take the deeper impression in the hearts of the faithfull as also that no aduersitie might too much dismay them And had he iust cause to doe so Yea doubtlesse for in this horrible darknesse the poore captiues could not easilie behold the louing countenance of the Lord. And howsoeuer that which is heere said for a moment in mine indignation is properly to be vnderstood that God in fit season brought his banished home againe into Iudeah yet thence wee may gather a generall doctrine namely that the afflictions of the Church are but for a short space when we lift vp the eies of our mindes to the eternall blessed life For we must remember the admonition of Saint Paul to wit that all the afflictions of the faithfull are light to beare and ought to be esteemed very short if wee looke to that eternall waight of glory which is laid vp for vs in heauen 2. Cor. 4.17 Rom. 8.18 And if this comparison come not betweene daies will seeme vnto vs as long as yeeres If we set not the eternall weight of glory against our momentany afflictions daies will seeme to vs as long as yeeres Neither were there any reason to compare seuentie yeeres captiuitie to a moment if the continuall progresse of Gods fauour were not opposed vnto it Vers 9. For this is vnto mee as the waters of Noah for as I haue sworne that the waters of Noah should no more goe ouer the earth so haue I sworne that I will not bee angry with thee nor rebuke thee As God satisfied himself with one deluge so hee will satisfie himselfe with this last waste of the Church THis may bee read two waies first as wee haue translated This is to me as the daies of Noah but the matter is not great The principall therefore is to haue an eye to the Prophets meaning for the expositors haue but roued a farre off at it as I thinke They expound in generall termes that the Lord by oth promised Noah there should neuer be any deluge againe and that this oath should remaine for euer for without this the good man might haue trembled and feared death at the next shower of raine that had fallen but that the Lord had sworne to him is should neuer come to passe And thus when afflictions are at hand wee may iustly feare to be ouerwhelmed by them vnlesse the Lord had promised that his Church should bee preserued in safetie But as I thinke this should be restrained to the captiuitie of Babylon for hee compares this captiuitie to the deluge which then deformed the face of the whole earth so as the Church seemed to be vtterly wasted the people were all in a maner carried away and transformed into a strange nation the kingdome and gouernment were ouerthrowne their bondage was extreame and no man would haue imagined but that their memorie and name had been wholly blotted out And questionlesse that which our Prophet said in the first Chapter came to passe namely that if the Lord had not left a small remnant they should haue been like to Sodome and Gomorah It is not without cause then that he compares this captiuitie to the vvaters of Noah that is to say to the deluge For which cause I am of their opinion who reade For this is to me as the vvaters because this reading seemes more solid as
stopped their eyes So that which the Prophet attributes heere to doctrine that the Apostle attributes to the wicked affection of this people who were the cause of their owne blinding Act. 28. Ioh. 12.41 S. Paul brings in the holy Ghost speaking in this place S. Iohn saith that Isaiah spake thus of Christ after he saw his glorie Whence it appeeres as we haue said heretofore that this God which filled the whole earth with his glorie was Christ But Christ is not separate from his Spirit It is to very good purpose then that S. Paul hath referred this place to the holy Ghost for although God did represent himselfe to the Prophet in the liuely image of his Sonne yet is it also certaine that whatsoeuer he represented vnto him was whollie shed into him by the power of the holie Spirit Now let the wicked barke against vs while they will with their blasphemies and blame our doctrine because the world is made the worse by the preaching of it yet shall they gaine nothing thereby neither yet be able to diminish the least tittle of the authoritie thereof for they must forthwith condemne God himself when they condemne his doctrine but their slanders can not let that his iustice should not appeere or that he should not preserue that and vs also blameles That they conuert not Hee heere cleerely pronounceth that he sent not the Prophet to saue the people but rather to destroy them Obiect But the word of God in it self is healthfull and at least necessarie it is that there come some fruit from the preaching therof which may profit some although many lose the fruit of it by their owne infidelitie I answere Ans mention is made heere of the whole bodie which was alreadie destinate and vowed to destruction for there are alwayes some whom the Lord hath exempt from this generall perdition The word was powerfull to saue those and did truly bring forth his effect but the common state being sunken deepe in rebellion and infidelitie perished Whereby we also see that the word of God is neuer so hurtfull that there should not be some few which feele saluation by it and haue triall thereof effectuallie But wee are to note from the order and course of the words that repentance is the beginning of healing First of all then let vs see what he meanes by this word healing He referres it to the rods and scourges of God wherewith the people had been humbled for their sinnes Now the cause of all the euils which we endure is our rebellion against God but when we repent and that he shewes vs the light of his countenance then the rods wherewith he chastised vs are cast into the fire and thus we are healed This order ought to be diligentlie obserued of vs by which it very well appeeres whereat the Lord aimes in inuiting vs to come vnto him as also what drift the holy doctrine hath to wit Mat. 3.2 that we might be conuerted Behold here then that part of the Gospell Do penance or Repent Afterwards by offring vs reconciliation he promiseth remedies for all euils not only against the bodie but also against the soule But if we receiue not so excellent a fruit of the word of God if we be not reconciled vnto God as soone as the word sounds in our eares we haue cause to blame none but our selues because the fault whollie remaines in vs. And in very truth that which the Prophet recites heere is a strange thing and as it were against nature to wit that she were vtterlie perished As often then as this falles out let vs yet be fullie resolued thar there is still a sap hidden within which howsoeuer it appeare not by and by to our eyes will yet shew forth his fruit in the end Now this sap is hidden in the word of God by which only the Church is vpheld Holy seed Heere he shewes what this substance is to wit the small number of the faithfull which he calles a holy seed For he meanes the elect which should be saued by the free mercie of God and should be reserued from this captiuitie because that this banishment was as it were the purgation of the Church whereby the Lord tooke away the wicked who being cut off he gathered vnto himselfe a very small people but yet truly sanctified Some referre this to Christ but this exposition seemes too farre fetched it will agree better if wee referre it to all the faithfull because the holy seed is the substance of the Church THE VII CHAPTER Vers 1. And in the dayes of Ahaz the sonne of Iotham the sonne of Vzziah king of Iudah Rezin the king of * Or Syria Aram came vp and Peka the sonne of Remaliah king of Israel to Ierusalē to fight against it but he could not ouercome it THere is heere recited an excellent prophesie of the wonderfull deliuerance of Ierusalem euen when it might haue seemed wholie desolate Now the Prophet recounts all circumstances to the end by them the miracle might be the more admirable that it might cleerely appeere how the Citie was preserued by the meere goodnes of God and not by any policies or power of men For this people were so vngratefull that vnlesse after the deliuerāce all these things had been brought to their remembrance one after another they could not vnderstand how they were deliuered by the hand of God And few there were who in the present danger waited vpon that which Isaiah had promised because they iudged of the publike state of the kingdome and of their own also according to that which they saw with their eyes To the end then hee might lay forth the excellent benefit of God he sets all circumstances before them that so they might acknowledge out of how great danger they were deliuered when God freed them out of their enemies hands As touching our selues let vs know that this mercie was shewed to a people vnthankfull to the end the Church might be preserued and that Christ at the last might appeare We must note that the Prophet speakes of the second warre which Rezin Pekah made and this we shall more easilie gather out of the holie historie for in the first warre Achaz was ouercome and a great multitude led into captiuitie who in the end were brought back by the Israelites when the Prophet had in the name of God commanded it should be so done 2. King 16.5 And againe the kings of Syria and Israel raised an armie and assailed Achaz because it was thought they had so spoiled them by the first warre that they had left them no power to resist Whereas then he makes mention of the second warre it is to amplifie the miracle for Achaz had not a competent power to resist so great a multitude seeing all the flower of his souldiers were caried away in the first warre And howsoeuer there were now many people remaining yet they were scattered and besides were much
be admonished then that our daies are not prolonged to the end we should giue our selues to iollitie and dissolutions but to honour him that hath so much honoured vs to further one another in his feare to meete together in the holy assemblies to magnifie his mercie and truth THE XXXIX CHAPTER Vers 1. At the same time Merodach Baladan the sonne of Baladan King of Babel sent letters and a present to Hezekias for he had heard that he had bin sick and was recouered THE expositors thinke that this Merodach was the first King of the Chaldeans because his father Baladan held the superioritie amōg the Babilonians without hauing the title of King After this Merodach then had reigned 12. yeeres he subdued the Assyrians and made them tributaries vnder the Caldeans For those are deceiued who thinke that the warres were begun by Nebuchadnezar It may well be that he made an end of them and whollie subdued the Assyrians whose power was then like enough halfe spent there remained nothing for him then but to confirme the kingdome in his owne hands which was cōquered by the power of his predecessor Now howsoeuer the Prophet in few words telles how the Ambassadors were sent yet we must obserue that Merodach did this guilefullie to guggle Hezekias with his flatteries He threatned the Assyrians alreadie whom he knew the Iewes hated for good cause because of their continuall warres that he might get him a companion then and a fellow helper in his intended warres hee insinuates himselfe cunningly into the amitie of this good King whose heart as you see was forthwith surprised with pride in that hee was too forward in accepting the fradulent flatteries of this Tyrant and suffered himselfe to be poisoned therewith And yet the pretence was nothing else forsooth but that the Ambassadors came to congratulate with him in regard of the late recouerie of his health howbeit the holy historie seemes to alleadge another reason to wit that Merodach was moued to send by a miracle 2. Chron. 32.31 No doubt but this going backe of the Sunne was renowned far and neere neither could it be but many nations were much moued by the report of so vnwonted a thing But it is hard to say that so profane a man respected any other thing then to catch Hezekias by this meanes in his nets And because God had by so excellent a signe signified how deare the safetie of Hezekias was vnto him Merodach thought with himselfe as the wicked and vnbeleeuers are wont to abuse such testimonies of Gods fauour to the seruing of their own turnes that his warres which he meant to vndertake must needes succeed wel and be blessed from heauen if he might get such a one as Hezekias to take his part Thence it was that to manifest his good will he sent his Ambassadors to him with a present for he meant to winne him because such an acquaintance should be fit and profitable to aid him against the Assyrians whom the Iewes as he well knew hated most deadly Thus you see the policies of Kings and Princes The practises of idolatrous Kings and Princes to wit by close conueiances to serue their owne turnes neuer caring by what meanes they procure aid so they may make themselues strong against their enemies Vers 2. And Hezekias was glad of them and shewed them the house of his treasures the siluer and the gold and the spices and the pretious ointment and all the house of his armour and all that was found in his treasures there was nothing in his house nor in all his kinkdome that Hezekias shewed them not THe Prophet plaies the historiographer For first hee telles plainly what Hezekias did next he will shew why he did it to wit because ambition had blinded his eies and thus he meant to make himselfe great in the sight of the Ambassadors Thus he taxeth this inordinate ioy from whence proceeded so great care at length to feast and welcome them He that shall reade the historie barely wil thinke there is no great fault to be found in Hezekiah for any thing he did Was it not humanitie in him to receiue such Ambassadors with gladnesse and magnificence and to shew them all signes of loue Who can denie it Nay hee had shewed himselfe more then barbarous if hee had reiected those who in such kind manner came to visit him or if he had set light by the friendship of so mightie a King Notwithstanding all this his heart was too farre tickled with vanitie and ostentation For he meant to shew his greatnesse to the end the Babylonian might know that this amitie should serue him to good purpose which he further insinuated by shewing his riches munitions and furniture for warre Hee was also blame-worthy for desiring to bee supported by strange and vnlawfull meanes for therein he bereaued God of his honour who had freely deliuered him out of two great dangers otherwise the Prophet would neuer haue reproued him so sharply for this fact Heere is a faire looking glasse therefore in which euery one may see that there is nothing so dangerous as to bee blinded with prosperitie Nothing so dangerous as to bee blinded with prosperitie to which purpose it was well said long agoe It is a harder matter to beare prosperitie then aduersitie We wax vnruly and insolent when things fall out as wee would haue them neither can we be kept in awe by any threatnings or admonitions whatsoeuer If this befell Hezekias whom the Prophet before hath so much commended whose onely treasure was the feare of God Chap. 33.6 how ought we to watch ouer our owne hearts lest we fall into the like dangers He suffers himselfe to bee ouerswaied with vaine ostentation If such a mightie Cedar fell what shall become of such low shrubs as we be and neuer remembers that being halfe dead before the Lord drew him out of his graue by a miracle from heauen In the 20. verse of the former Chapter hee vowed to sing the praises of God all the daies of his life in the assemblie of the Saints Now when he sees some suing for his friendship and that a mightie Monarch sends from far to salute him he presently forgets God with al the benefits which he had receiued at his hands Do we see this good King so soone ouerthrowne and ouerswaied with pride and ambition let vs learne to hold our selues within the lists of modestie by which we may daily be preserued in the feare of God Modestie the meanes to hold vs in the feare of God Vers 3. Then came Isaiah the Prophet vnto King Hezekias and said vnto him What said these men and from whence came they to thee And Hezekiah said They are come from a farre Country vnto me from Babel HEe goes on with the same narration still but he addes doctrine vnto it And howsoeuer he vtters not a word of Gods sending of him yet it is most certaine that he did this by the
angry Iudge if they looked towards the earth they saw nothing but tokens of his wrath to present themselues about them on euery side so as they could hope for nothing that was good Isaiah therefore confirmes their faith and commands heauen and earth which promised nothing but threats and terrors to bring forth iustice and saluation which kind of speech hath greater weight in it then if God himselfe had promised that this should haue come to passe For the elements who are ready prest at Gods commandement are in this sense said to receiue and vnderstand the charge inioined them of God Thus then the sentence runnes all with a breath which would be but abrupt if this verse were to be vnderstood of praier Now this phrase of speech is vsuall in the holy Scripture as in the Psalmes The mountaines shall bring peace to the people by Iustice Psal 72.3 Truth shall bud out of the earth and righteousnesse hath looked downe from heauen Psal 85.11 Also mercy and truth are met together righteousnesse and peace haue kissed each other In thse places Dauid describes the kingdome of Christ and the felicitie thereof shewing that righteousnesse and peace mercy and truth shall raigne therein together And the very same thing the Prophet toucheth in this place Now he alludes to those meanes that serue for our ordinarie food for our naturall life is sustained and maintained by bread and the fruits of the earth in regard we stand in need of such helpes But the earth will not be sit to bring forth these fruits vnlesse the heauens doe refresh the same by often raining downe vpon it out of the cloudes that afterwards it may become fertile and bring forth fit nourishment both for man and beast By the word iustice Iustice he meanes nothing else but the faithfulnesse of the Lord whereby he defends and conserues his Church in as much as he causeth iustice to distill from the heauens that is to say a right order of gouernment the fruit whereof is saluation Saluation a fruit of Iustice For he speakes heere of the deliuerance of the people out of Babylon in which deliuerance the Lord shewed himselfe to be the protector of his Church Now hauing attained the naturall meaning of the words we must thence descend to Christs kingdome The Kingdome of Christ whereunto these words ought indeed to be referred for God hath not limitted these promises within the compasse of a few yeeres but continued on his benefits euen to the very comming of Christ in whom all these things were absolutely fulfilled no doubt then but the eternall iustice and saluation brought by Christ is heere set before vs but wee must first restraine this exposition to the returne of the people out of captiuitie Vers 9. Woe bee to him that striueth with his maker * Or let the pot contend against the pots the potshard with the potshardes of the earth shall the clay say to him that fashioneth it What makest thou or thy worke it hath none hands 10. Woe vnto him that saith to his father What hast thou begotten or to his mother What hast thou brought forth THis place is diuersly expounded The first exposition of this place for some vnderstand it of Balthazar who as we see in Daniel lifted vp himselfe proudly against God in prophaning the holie vessels of the Temple but this is too constrained an exposition The second â—he second exposition may seeme more probable to wit that the Lord giues and grants more to his chosen then a father will doe to his children or a workman to his worke for those who expound the words thus thinke that the Prophet speakes heere by way of comparison in this sense If a sonne should rise vp against his father and contend with him should he get any audience No for a father will keepe and retaine his owne authoritie and in this behalfe would iustly reiect his sonne The like would also fall out if the clay should rise vp against the Potter Yet God permits vs to contend with him and offers himselfe freely to satisfie any of our demands and thus they ioine the tenth and eleuenth verse together thinking that the patience of God appeares in that he deales thus fauourably with vs and humbles himselfe more then mortall men are commonly wont to doe towards their children I grant that this exposition hath more colour then the former but both of them are farre wide from the Prophets intention The third and most naturall exposition The simple and plaine meaning of the Prophet therefore as I thinke is this that Isaiah here represseth mens complaints who murmure and pleade against God in the time of aduersitie This admonition therefore came in due place to teach the Iewes willinglie to receiue the consolation offred that they might be fitted to beare the crosse patientlie and with a setled mind for as oft as God holds vs in suspence Murmurings aâ—ising from flesh and blood the flesh solicits vs to grudge on this maner Wherefore doth he not rather that which we would haue him to do What meanes he to vex vs thus in deferring his help so long Now that the Lord might beate back such a presumption he saith Shall the pot contend with the potter Shall a sonne pleade with his father And shall not I then much more deale with you as it pleaseth me What remaines then but to beare his stripes patientlie For it is our duties to let him freely execute his office and by no meanes to withstand his soueraigne power and authoritie As touching the word Wo I take it for a particle of expressing him that rebukes and corrects Let the pot striue vvith the pots That is to say let euery one striue with his equall as we vse to say in our common prouerb Let the pot cleaue the pots of the earth For in sending men to their like he taxeth their boldnes and presumption for not considering that in contending vvith God Pâ—ouerb they sought nothing else but how to plunge themselues into their owne ruin As if he should say Doe yee know with whom yee haue to doe Let them know that God will euer be stronger then man and they shall be constrained in the end to giue place But if they so farre forget their owne brittlenes that like Giants they dare scale the heauens then shall they proue by experience it may be when it is too late that they medled with their match and that they haue contended with their Maker who can easily dash his vessels in pieces one against another yea and beate them to pouder as the potter doth the vessels which he hath formed Some expound the word Kerasim workemen or potters and vnderstand it thus Shall the pot rise vp against the potter But they take one letter for another to wit shin for sin which they might easily doe I had rather therefore follow the common reading and content my selfe with this sense
and yet liues a disordered life his reioicing is vaine for these two things must be required together to wit the conuersion of the heart The conuersion of the heart and the change of the life must go together and the change of the life Besides God calles vs not to turne to him till the former reuolt be amended For hypocrites would be well enough contented that that which they doe should be praised so they might still bee suffered to rot in their filthinesse but we can haue no acquaintance with God vnlesse we come forth of our selues especially when we haue estranged our selues from him by a wicked backsliding The renouncing of our selues goes before our reconciliatioÌ„ with God wherefore the renouncing of our selues goes before our reconciliation with God And he vvill haue mercy This knitting togerher of the text ought to be diligently noted For it shewes that men can neuer bee brought to repentance Remission of sinnes must not be separated from the doctrine of repentaÌ„ce but by setting before them the assurance of the remission of sins Whosoeuer preacheth the doctrine of repentance then without mentioning Gods mercie and the free reconciliation he loseth his labour For we see how our Popish Doctors thinke they haue wel discharged their duties when they haue long insisted vpon the former point and yet in the meane while they doe but babble and lie in preaching this doctrine Yea though they should teach the true way to repentance yet would it bee to small purpose seeing they omit the foundation of free remission of sinnes which only appeaseth consciences Truly the guiltie sinner will alwaies flee the presence of God as we haue said in another place as long as he shall be haled before his Iudgement seate to yeeld an account neither will he euer be humbled to obey nor feare till his conscience be at rest Now because it is a difficult matter to quiet terrified consciences Isaiah drawes an argument from the nature of God saying Gods nature described that he will be mercifull and abundant in pardoning The holy Ghost insists long vpoÌ„ this point of doctrine Why the hoâ—y Ghost insists so loÌ„g vpon this doctrine because wee alwaies doubt whether God will pardon vs or no. For howsoeuer we haue some opinion of his mercie yet dare we not perswade our selues so assuredly that it belongs vnto vs as wee ought You see it is not without cause that the Prophet addes this member because he thereby labors to dispossesse our minds of that trembling which is incident vnto vs as oft as we stand in doubt of his infinite mercie towards vs. Vers 8. For my thoughts are not your thoughts neither are your waies my waies saith the Lord. 9. For as the heauens are higher then the earth so are my waies higher then your waies and my thoughts aboue your thoughts Gods affection distinguished from ours FOr my thoughts This place is diuerslie expounded Some thinke that mens conuersation is here condemned in generall to the end they should not please themselues therein nor flatter themselues in their vices because there is no accesse vnto God vnlesse we be emptied of this vaine opinion of our own righteousnes For none will seeke after the Physition but such as feele themselues vehementlie sick and that desire both the remedie and their health And therfore they compare this place with that in Luk. 16.15 That which is highly esteemed before men is an abomination in the sight of God But I think the Prophet hath another meaning Those therefore who thinke that Gods affection is heere distinguished from humane affections expound it best as I thinke For men are wont to measure God by their owne ell as they say and because themselues are irreconciliable and can not be pacified but with much adoe they in like maner thinke that God can neuer be appeased after they haue once offended him But the Lord shewes that he resembles them nothing at all As if he should say I am not a mortall man that I should be so seuere and an enemie to you for euer no my thoughts are farre vnlike yours for though it be impossible for you to be pacified and that it be an hard matter to bring you to be reconciled with those which haue offended you yet it is not so with me I will not shew my selfe so inhumane towards you To this agrees very well that place of Dauid Psal 103. where describing Gods mercie hee saith that it is higher then the heauens are aboue the earth and though the application be to another purpose there We must impute it to our owne vnbeliefe if we obtaine not pardon at Gods hand yet the sense is all one with this In a word there is none so gracious or so inclined to mercie as the Lord is and therefore we must impute it to our owne diffidence if we obtaine not pardon of him Now there is nothing which troubles our consciences more then when we thinke God resembles vs for this makes vs afraid to draw neere vnto him nay we rather flee from him as our enemie and can neuer be in any rest So those who measure God according to that which they conceiue of him doe indeed conceiue a flat Idoll directlie contrarie to the nature of God neither can they do him a greater dishonor then this Are not men who are corrupt and stuffed full with inordinate lusts ashamed to compare the most pure nature of God with theirs and to imprison him that is infinite within so narrow bounds wherein they feele themselues miserablie enthralled For in what more noysome dungeon can any of vs be inclosed then within our owne infidelitie I take it that this is the Prophets true and naturall meaning and yet I denie not but he had some respect to mens maners namely such as he hath described them in the former verse To be short his meaning is that men must forget themselues when they meane to turne to God because there is no impediment so dangerous as when we thinke him to be irreconciliable Let vs remoue this false imagination then out of our minds Besides by this place it appeares how farre they are out of the way which abuse Gods mercie to take the greater libertie to sinne For see how the Prophet argues Repent Vers 7. Vers 8. forsake your vvicked vvaies because Gods mercie is infinite When men doubt or despaire whether they shall obtaine pardon or no this makes them more wicked and stubborne but the feeling of mercie drawes and conuerts them It followes then that such as neither forsake their leaud life nor change their minds haue no part in this mercie Vers 10. Surely as the raine commeth downe and the snow from heauen and returneth not thither but watereth the earth and maketh it to bring forth and bud that it may giue seede to the sower and bread vnto him that eateth HAuing spoken of the tender affection and incredible loue
cause he now exhorts them to celebrate the memorie of those benefits which God had bestowed vpon their fathers that by their example they might the better come to apprehend Gods loue towards themselues The scope of the text also shewes that the Iewes are conioined with their fathers to the end the couenant common to them both might encourage them to hope for better times According vnto all things He vseth this particle As to shew that in aduersitie these benefits of God giuen vnto his people should forthwith come vnto our remembrances no lesse then if they were present before our eies though otherwise they may seeme to be worne out with age For if they appertained not vnto vs it were but labor lost to remember them which the Prophet also confirmes by the particle Vs. Why so Because the Iewes being members of the same body he had good reason to account them as the right successors of their grandfathers and other ancestors Truly Isaiah felt not these benefits past which he heere mentions but in regard they had bin bestowed vpon the Church the fruit of them reached in part vnto him because he was a member of the same How wee ought to esteeme of the communioÌ„ of Saints And questionles this communion of Saints whereof we make profession ought to be of such value with vs as to thinke that whatsoeuer the Church receiues from the hand of God is also giuen to vs. For there is but one Church of God and that which is now hath nothing separate from that which was in times past Isaiah also expounds himselfe when hee addes for the great goodnes towards the house of Israel Seeing then the Lord shewed himselfe a liberall benefactor towards his people we ought at this day to expect the like in regard that we be of his houshold and members of his Church Wel then albeit we feele him angrie against vs for our sinnes yet must we cheere vp our spirits through a liuely hope and arme our selues against all distrust because God can not forsake his Church In the meane while we haue to note that the Prophet highly extols and magnifies Gods mercie heere thereby to teach vs that the foundation of our saluation The foundation of our â—â—luation and of all other benefits flowes from thence And this shuts out all merits of men that so no man may presume to attribute any thing at all vnto himselfe But to the end this doctrine may be the better vnderstood let vs consider the time whereof Isaiah speakes Religion and Iustice then principallie bare sway and florished for howsoeuer the people had corrupted themselues yet Moses Aaron and other holy personages shewed forth good testimonies of their innocencie and holines And yet the Prophet teacheth that all the good things which Moses and the rest receiued were not to be ascribed to their merits but to Gods mercies But what are we in comparison of Moses Vse that wee should thinke to merit ought at Gods hands Thus then as these repetitioÌ„s of Gods great goodnes tender loue and great mercies doe greatly serue for the raising vp on high the weake and broken hearted that they may ouercome their greatest temptations so ought the same to put to flight and to swallow vp all thought and conceit of mens merits Vers 8. For he said surely they are my people children that will not lie so he was their Sauiour HE speakes of the peoples election God lookes that our conuersation should answer our vocation and brings in God discoursing of it to put vs in mind of the end of our vocation namely that he will haue a people separated vnto him from the world in the midst of whom his name may be worshipped and called vpon And yet therewithall he accuseth the Iewes ingratitude who deceiued God of his expectation not that the Lord was indeed deceiued seeing he foresaw well enough what they would be which he had also testified by Moses Deut. 32.15.16 But the scripture speakes thus when men by their vnthankfulnes care not to defraud the Lord of his due as wee haue seene in Chap. 5. I looked that it should haue brought me forth grapes but behold vvilde grapes He speakes not of Gods secret counsel but speakes after the manner of men to set forth the mutuall consent which ought to be betweene God and the faithful that all those to whom he vouchsafes his presence as their father should be readie for their parts to answer when he calles vnto them for this foundation remaines sure namely that none of Gods elect can perish because God knowes who are his 2. Tim. 2.19 And yet we know that the end of our vocation is to liue in holines righteousnes as all the Scripture witnesseth and also according to that which hath bin often said in many places Chap. 43.21 55.5 The Lord had iust cause therefore to say that he had chosen the people to be holy and true and that he might haue children farre from lies and vanitie But the people did falsifie their promised faith and reuolted from that simplicitie of heart which they ought to haue followed for they were whollie replete with fraude and hypocrisie and yet the Prophet giues them hope of pardon if so be they would seeke the Lord and humble theÌ„selues before him with true repentance He also notes out that which is the principall in Gods seruice to wit that we bring with vs thereunto a pure and vpright heart Whence it also followes that the Lord neuer forsakes vs till we haue bin disloyall towards him in breaking our faith Seeing this people then pleased themselues in their vices it was needfull they should be first conuinced of their infidelitie that being conuerted vnto God they might in the end feele him their sauiour Vers 9. * Or in all their anguish there was no anguish In all their troubles he was troubled and the Angell * Or of his face of his presence saued them in his loue and in his mercie he redeemed them and he bare them and caried them alwaies continuallie The inestimable loue which God beares to his Church HE amplifies and sets forth Gods goodnes towards his people shewing that he bestowed benefits vpoÌ„ their â—athers whilest they suffred themselues to be conducted by him yea he had such care ouer them that himselfe was troubled in their troubles and bare their miseries and anguishes In speaking thus he notes out the inestimable loue which God beares towards his chosen And the Lord also the better to draw and allure vs to come vnto him speakes after the maner of men attributing vnto himselfe all the affection loue and fatherly compassion that can possiblie be in them No loue comparable to Gods loue And yet it is impossible to thinke of any loue or good will of men in this world which he farre surmounts not I vtterly reiect not the other exposition to wit that the people were not troubled in
reproched the people touching the malice which flowed from the fathers to the children and so to their nephewes The scope of the former reprehensiōs manifested in this verse now hee shewes that they are still vpheld by Gods mercy whereas they were otherwise worthy to perish an hundred times The vse of this admonition was double for it was needfull that the faithfull should be thus sustained lest they should haue fainted in their captiuitie Besides when they had leaue to returne it was fit they should be humbled to acknowledge that their deliuerance proceeded whollie from the meere grace and good will of God And thus we see that the former reprehension tended to teach them that it was the Lords hand that drew them out of Babylon as out of a graue not for their deserts for they were well worthie to haue bin vtterlie destroyed Vse to vs. In that God spares vs then at this day and mittigates his corrections in that he remits our offences and hath any respect at all vnto vs these things whollie proceed from his free grace Why so Because we should learne to attribute none of these benefits to the merits or satisfactions of men Here then the distinction of the Sophisters falles to the ground as wee haue shewed in other places touching the remitting of the punishment Distinction of the Sophisters which they affirme not to be free because we must make satisfaction for the same vnto God But our Prophet teacheth that God freely remits it and that only for his owne names sake For he speakes here of the punishment which he might iustly inflict vpon the Iewes He had very good cause then to haue cōsumed them if he had not respected the maintenance of his owne glorie Vers 10. Behold I haue fined thee but not as siluer I haue chosen thee in the furnace of affliction God so corrects his Church that in the meane while he thereby procures her saluation THe Lord shewes that he vsed such measure in correcting his Church that therewithall he prouided for their saluation In the former verse he said that he spared or would spare them because he respected his glorie now he shewes that he hath chastised them in deed yet so that he did it for their good for he corrected them to fine them but we are not wont to trie and fine that which we mind to cast away seeing then he had none other end it followes that he did it to procure their benefit and saluation thereby Besides he mentions this triall by way of preuention lest any should obiect that Gods loue little appeared in so sharp afflictiōs The Prophet I say doth in fit season preuent such a conceit tels them that God hath skill enough to correct his Church in mercie and yet not vtterly to forsake her Moreouer he addes that he hath not fined vs as siluer Simile for then we should haue bin vtterly consumed There is some puritie to be found in siluer but in vs there is nothing but drosse and were it not that the Lord made vs siluer we should be burnt to ashes yea to nothing euen as tow or flax Corrections would draw from vs no puritie at all Corrections would rather cōsume then refine vs if God should not moderate and sanctifie them to vs. The Lord in trying of vs then hath respect to our abilitie lest he should passe measure as Psal 103.13.14 then he makes our chastisements profitable vnto vs by the worke of his owne spirit which would otherwise proue mortall and deadly vnto vs. To chuse is taken here to discerne for we ordinarily make choice of that which we desire to keepe as wee haue said Chap. 7.15 where it is said that Christ should eate butter and hony till he had knowledge to chuse the good and refuse the euill He shewes then by this word what difference there is betweene the stripes wherewith the faithfull are smitten and those which the wicked are to sustaine wherewith in deed they shall be ouerwhelmed But howsoeuer the Lord tries and smites vs yet are we acceptable in his sight A Consolation Psal 34.20 Hab. 3.2 and he reserues still a fatherly affection towards vs euen in the middest of our afflictions and in the end he brings vs forth bright as siluer and so makes our suffrings to become a sacrifice of a sweet smelling sauor in his nostrils To conclude his meaning is Exod. 3.2 that God ceaseth not euen then to be good to his Church whilest he seemes to consume her to nothing Vers 11. For mine owne sake for mine owne sake will I do it for how should my name be polluted surely I will not giue my glorie vnto another HE repeates that which he said before but he addes an interrogation A repetition of that he said vers 9. with an interrogation added which the Hebrues are wont to vse when they speake of absurdities as heere Can it be that my name should be prophaned The second member I vvill not giue my glorie c. serues for an exposition of this interrogation Isaiah then amplifies that which he spake before in few words and flies an higher pitch in his stile for it is not only a bare amplification of the former sentence but rather a beautifying and adorning of it for the greater confirmation thereof Now by these words he meanes that men as much as in them is doe profane Gods name and giue away his glorie vnto creatures only the Lord in his admirable prouidence stops the course of this mischiefe and keepes his glorie vnblemished Although we by our fault then doe expose this glorie of God to contempt yet will he preserue it as long as he shall continue our protector Hence we gather a very sweet consolation to wit that the Lord ioines his owne glorie with our saluation as we haue often shewed you before I vvill not giue That is to say I will not indure that any should rob me of my glorie but this had fallen out if the people had bin vtterly consumed then would they haue scorned the God of Israel for the wicked were wont in the afflictions of the Saints to disgorge these blasphemies Where is now their God Psal 79.10 Psal 42.3 Moses also alledgeth that the Lord withheld his hand from destroying the people for the same cause I feare saith the Lord the furie of their aduersaries lest they should vvax proude and lest they should say our hie hand and not the Lord hath done all this Deut. 32.27 And questionlesse as oft as the Lord terrifies the faithfull by manifesting vnto them the signes of his heauie displeasure the only remedie then left vs is this that he will yet remember his owne couenant of grace made with vs in Christ lest he should prostitute his holy name to the outrages and blasphemies of the wicked Neither did the Prophet only stirre them vp hereby to giue thanks to God and to confesse that their prosperitie proceeded from
his free mercie but he did likewise put a forme of praier into their mouthes and a shield of defence vpon the armes of the faithfull wherewith they might repulse all the fierie darts of the diuell Vers 12. Heare mee O Iakob and Israel my called I am I am the first and * Or yet I am the last WE haue told you heeretofore why the Lord speakes of his eternitie Chap 41.4 44.6 God changeth not and therefore we are not consumed as it is in Mal. 3.6 namely to teach vs that he is alwaies like himselfe and that wee should not measure his power by the narrow scantling of our owne ell He heere calles for audience because the onelie thing that deceiues vs and makes vs wander after so many false opinions is that wee haue no eares to heare Where he saith Israel is his called he opposeth it secretly against that reprobation whereof hee spake in the beginning of the Chapter For hee there shewed that the Iewes wrongfully vsurped this title and falsly gloried therein because they shewed not themselues to bee true Israelites in deed But heere he declares that Israel is his owne called Simile as if a father in rebuking his sonne should in anger call him bastard and yet being appeased should afterward terme him his sonne Thus the Lord shewes that the Iewes were growne so degenerate that hee had iust cause to reiect them and yet albeit their vnworthinesse of that great honour he shewed them he still respects his owne calling of them which they could not abolish nor make vnfruitfull by their malice or vnthankfulnesse The particle yet in this place signifies a continuance for the Prophet meanes nothing else but that God is alwaies like himselfe that is to say he repents not nor changeth not his mind as men are wont to doe and therefore he saith that he is the first and the last Now we haue also in these words to note that Isaiah speakes not heere of God his eternall essence but applies this doctrine to our vse signifying that he will be such a one to vs as he hath euer been in times past as also that wee should remember to separate him from Idols lest our mindes being distracted by new inuentions should erre from his true feare Vers 13. Surely mine hand hath laid the foundations of the earth and my right hand hath spanned the heauens when I shall call them they stand vp together As God is vnchangeable so is he almightie THe Prophet shewes heere more plainly what his meaning was in the former vers For hauing said that God is alwaies one and neither changeth his affection nor will towards vs hee now magnifies and extolles his power in regard of his visible workes which wee daily behold And thus the Lord comming forth of his Sanctuarie doth after a sort manifest himselfe familiarly vnto vs in them Whether wee turne the wordes my right hand hath measured or hath sustained the sense will be alwaies alike neither is it needfull that we should stand much about the interpretation of the word Tipak For the word To measure notes out the admirable wisdome of God Note in that hee hath so aptly proportioned all the parts of this faire curtaine of the heauens that it should neither bee higher nor lower from the earth then it is but that they constantly keep the order prescribed them of God so as in this round and ample vastnesse wee can behold nothing deformed or misplaced If any had rather retaine the word To vphold it is also a commendation of Gods singular wisdome and power who beares vp this infinit weight and great masse of the heauens in their continuall motion and yet keepes it from tottering or reeling from one side to another But the last member where hee saith that all things stand vp together when he cals them hath some more difficultie in it For it is either to be referred to the first creation of the world or to the perpetuall gouernement thereof If we refer it to the first creation the present tence of the verb To appeare should be taken for the future tence thus As soone as the Lord commanded them to appeare they forthwith obeied according to that in the 33. Psalme vers 9. He spake the vvord and it was done But if wee accept of this exposition the word together which is added seemes not to sute well with the historie of the creation mentioned by Moses Obiect For the heauens and the earth were not created and adorned in an instant Gen. 1.2 Things were first intermingled and confused then the Lord separated them and placed them in order Ans But the solution is easie for the Prophets meaning is nothing but this that the Lord created all things by his onely will and so formed heauen and earth that they forthwith obeied his commandement And yet for mine owne part I willingly extend this sentence to the perpetuall gouernment of the world As if he should say Heauen and earth obeied Gods voice and yeelded to his absolute power so as these creatures so farre remote one from another Simile willingly consented and agreed together with an incredible harmonie neither more nor lesse then if they were turned about with one wheele And howsoeuer the space bee wondrous great betweene earth and heauen aboue yet the Lords voice was distinctly heard in euery part of them There was no need of messengers then to teach or publish his will but himselfe in an instant executes the same at his pleasure Simile Shall a man finde any Prince that can haue all his seruants by and by about him at his call No Gods power then is infinit it is dispersed far and neere and extends it selfe to all parts of the world as the Scriptures doe manifest Psa 47.1 2. and faith by experience makes vs feele Vers 14. All you assemble your selues and heare which among theÌ„ hath declared these things The Lord hath loued him he will doe his will in Babell and his * Or his worke arme shall be against the Chaldeans God permits the Iâ—wes to bring in their allegations NO doubt but the Lord directs his speech to the Iewes though hee vtters nothing heere which ought not to be knowne of all But because the heathen prophane people had no eares therefore hee summons not them to heare Wee know that the Iewes had this priuiledge aboue other nations that God manifested himselfe to them as it is said in the Psalme God is knowne in Iudah his name is great in Israel Psal 76.1 and 147.19 20. And thus their senslesnesse was the lesse excusable in that they reiected their owne happinesse For whence sprang this lightnesse and inclination to apostasie but from the little or no regard they had of this inestimable treasure of the heauenly doctrine They well deserued then to bee thus sharpely chidden and that he should thus closely tax them for their malicious and manifest conspiracies