heretofore and therewithall I answere that it ought to seeme no new thing that the Prophet should be cast as it were into a swound and so astonished with this strange vision that he should vtterly forget he was a Prophet for there was no part in him which was not abashed at the presence of God and therefore as one amazed he willingly ran into some hole or rather thinking himself but a dead man he thought verily he should haue giuen vp the ghost And it is very necessarie that the children of God should be thus touched when God letteth them perceiue the signes of his presence to the end they may be humbled and confounded in themselues Adde also that God meant thus to feare the rebellious people in the person of his seruant and therefore it is no maruell if he excuse himselfe being so astonished with feare as also in regard that he had not before felt the weight of his charge as now he did after the maiestie of God had thus euidentlie appeared vnto him But why was not this vision giuen him in the beginning I answere Quest Ans it was necessarie in regard of the time to confirme him more and more in the execution of his office An example whereof we may see in the Apostles for in the beginning they were sent with commandement not to passe the bounds of Iudea but after Christ rose againe Mat. 10.5 Iohn 20.22 Act. 2.3 he establisheth them anew in a solemne maner He breatheth on them and tels them that they should receiue the holy Ghost and contents not himselfe therewith but sending downe the holy Ghost from heauen vpon them in firie toongs he put an extraordinarie power vpon them So according to the diuers mutations which happened in times and kingdomes it was necessarie that Isaiah should be confirmed and approued againe by a new vision as well that he might be encouraged to constancie and might with the more cheerefulnes follow his vocation in time to come as also that his ministrie might be authorised among the Iewes by the authoritie of God This reason to me seemes sufficient why he had not this vision at the beginning but had it rather sometime after he began to teach Now that this booke takes not his beginning here it sufficientlie appeares by that we haue seene in the former preface which is much more cleare and proper then this And because all passage might be stopped by the desperate obstinacie of this people it was necessarie he should begin his speech with this vehemencie here set downe as also because it is very likely that he had exercised the function of teaching a long time vnder king Vzzias who was dead as I thinke before this prophesie was published Lastly the Prophet by these words signifies that God appeared vnto him after he had alreadie begun to execute his office Some by Death vnderstand the Leprosie wherewith this king was smitten 2. King 15.5 which was indeed a ciuill death because the king was constrained to forsake the companie of men and to leaue the gouernment of the kingdome but I had rather take death in his proper signification Thus I thinke then to wit that Isaiah prophesied the former things frō the time of Vzziah at that time when he was strucken with Leprosie and that Isaiah had this vision after his death at that time when Iothan should succeed him For we know how the change of kings do bring diuers sturres and hurly burlies so as it is no wonder if Isaiah were confirmed againe in his calling Also the prophesie it selfe which followes will declare sufficientlie that he had preached sometime before he had seene the Lord. For the blinding of the people is heere spoken of whereof the Prophet had such experience that their stubburnnes might haue caused him to haue giuen ouer that which he had begun seeing he lost all his labour The Lord then confirmes him by this vision to the end all discouragemēts being set apart he should manfullie continue to do his dutie and goe on with that which he had begun by the commandement of the Lord. Obiect I saw the Lord. Some aske how Isaiah could see the Lord who is a spirit and therefore can not be seene with corporall eyes and also because the vnderstandings of men are not able to mount vp to his infinit greatnes how it can be that he should comprehend him vnder a visible forme Ans But we must note that as oft as God shewed himselfe to the fathers he neuer appeared vnto them in his whole essence but as men were able to comprehend him according to their capacitie For it is not inconuenient albeit men creepe heere as it were vpon the earth or at the least are very low beneath the heauens that God should descend downe vnto them so as the beames of his glorie should appeare vnto them as in a glasse Such a forme then was represented before Isaiah whereby he tasted and saw the incomprehensible maiestie of God as farre as his weakenes could beare And therefore he attributes a seate a garment and a bodily sight vnto him Whence wee may gather a very profitable doctrine to wit that as oft as God shewes any signe of his presence we are to know for certaine that he is present by vs for he deceiues not in giuing vaine representations as men wickedly disfigure him by their foolish inuentions Because this representation then was a true testimonie of God his presence Isaiah rightly affirmes that he saw him As when it is sayd that Iohn saw the holy Ghost in the likenes of a Doue Matth. 3.1.6 the name of the spirit is transferred to the signe because he should not doubt but it was the holy Ghost which rested vpō Christ Obiect It is demanded in the second place who this Lord should be S. Iohn in the twelfth of his Gospel teacheth and that truly Ans that it was Christ because God neuer shewed himselfe to the fathers but in his eternall Word and only Sonne And yet some notwithstanding do restraine this amisse to the person of Christ in my iudgement seeing the Prophet giues him indefinitly the name of God The name Adonai which seemes best to appertaine to Christ fauours their opinion nothing at all for it is often attributed vnto God simply and without relation Mention is made of God in this place then without determining of either end yet notwithstanding one may properly say that Isaiah saw the glory of Christ Col. 1.15 because he was the image of the inuisible God from euerlasting Sitting vpon a seate He could not haue better described the maiestie of God in regard of the circumstance of the place then vnder the person of a Iudge to the end his maiestie might the better awaken the Iewes and we shall see hereafter the horrible iudgement which the Lord pronounceth from his seate But to the end we thinke not the Prophet should inuent how he could paint out God we must note
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
vnto for the good conseruation of a vine to wit that it be well husbanded and well fenced By watering of it he comprehends whatsoeuer belongs to the dressing and manuring of it wherein he promiseth to leaue no dutie vnperformed whereby the good thereof may be procured But vnto this vigilancie must needs be added for what would it auaile to husband a vine with great labour if afterward it should be left open for theeues and beasts to enter in and spoile it at their pleasures God will neuer cease to supplie his Church with necessarie benefits The Lord promiseth therfore that he will likewise keepe it that no hurt be done vnto it but that the fruites may haue time to ripen and may afterward be reaped in their season Howsoeuer this poore vine be subiect then to many inconueniences by reason of enemies and cruell beasts which will still be assailing of it with great furie yet God promiseth that he will interpose himselfe for her defence so as it shall be kept safe and sound from all dangers Now seeing he hath appointed a certaine day in which we shall sing this song Vers 2. let not our hearts quaile if for a time he withdraw his help from vs. Be it that he leaues vs to be spoiled and vexed for a little while yet will he let vs see in the end that he hath not forgotten vs. Vers 4. Anger is not in me who would set the briars and thornes against me in battell I would goe thorow them I would burne them together THis verse conteines a most sweet consolation in it For the Prophet therein shewes the incredible loue which God beares to his people albeit they be of a peruerse and wicked spirit God takes vpon him heere then as we shall see anon the person of a louing father greatlie offended who is angrie with his sonne yet so that he must needs shew how much he is inclined to pitie and compassion because the ardent loue he beares to his sonne ouercomes all his displeasure God can not so hate his chosen but he makes them feele his fauour In a word he shews that God can not so hate his chosen but that he therewithall will make them feele his fatherlie loue towards them euen in the middest of his corrections wherewith he visits them The Scripture is wont to set forth God vnto vs many waies for sometime it sets him before vs as one whose wrath is kindled and as one terrible to behold againe in other places shewing nothing but mercie and loue Now why is he set forth thus diuerslie Surely because wee are not capable of his goodnes For this cause he is faine to shew himselfe froward with such as are froward and pure with the pure as Dauid shewes Psal 18.26 For he manifests himselfe in such wise vnto vs as we giue him occasion And if he shew himselfe seuere at any time we may thanke the hardnes of our owne hearts for it But the Prophet speakes not here of all indifferentlie but of the Church only to whom he will euer be a father notwithstanding that he chastise and correct her for her sinnes and iniquities His Church shall continue safe then howsoeuer she be vnworthie of such a benefit This verse must be restrained to the Church This sentence therefore must be restrained to the Church that so there may be a relation alwaies had betweene God and his elect whom he can not but dearely loue although his anger be seuere against the reprobate Thus we see the excellencie of this Consolation God can not be angrie with his chosen for if we be sure that we are the called of God we may boldly resolue that he can not be angrie with vs and to speake properlie it is impossible Why so Because he loues vs with such a constant affection as he can neuer lose it I denie not but God at that time hated some euen among this people and yet he calles them his beloued because of his secret adoption Now by how much the more God shewed himselfe good and gratious towards the people by so much the more were they all left without excuse that had prouoked his wrath against them by their rebellions Neither need we doubt but he aggrauates their fault by this circumstāce to wit that he is enforced to change his wonted affection towards them in regard of their frowardnes For hauing spoken of his mildnes he suddenlie cries out Who would set the briars and thornes against me in battaile Or as others translate who will make me like the briar and the thorne Now it were not amisse to reade it VVho will set the briar against me that I may fight as the thorne against it For there is no coniunction copulatiue betweene these two words But I willinglie content my selfe with the first exposition to wit that God wisheth he might haue to do with thornes and briars which he would quicklie consume with the fire of his indignation But if any had rather say that the Prophet here taxeth the doubts which often troubles vs by reason of our owne infidelitie when we feele the anger of God to be kindled against vs as if he should say You much deceiue your selues in that you compare me to a thorne and a briar that is to say in attributing a cruell or froward disposition of nature vnto me if any I say shall thus interpret it I hinder him not to follow the same and yet I suppose it to be besides the Prophets meaning Whereas others also thinke that God here puts vpon him the person of one that is angrie as if he should say I will no longer be so milde nor easie to be intreated as I haue been heretofore this also seemes so constreined that it needs no further refutation I grant that as God is gratious and mercifull by nature so nothing goes more against the same then roughnes and seueritie as one that is constreined to borrow another nature as it were from others when he would shew himselfe angrie But if the text be read as I haue first interpreted it I doubt not but it will be sufficient of it selfe to refute the rest to wit that God takes vp a heauie complaint that he is not to fight rather with thornes then against his vine which he is therefore constreined to spare because it is his inheritance That which followes after J will goe by steps thorow them and burne them doth also confirme mine exposition for burning belongs to thornes and briars all which the Lord would burne euen as if he made war against them and therefore he shewes that he will carrie himselfe more moderately because hee hath to doe with his vine Hence we gather that if the Lord be not angry with vs If God refraine his anger towards vs it is not for our merits but for his free election sake wee are not to attribute it to our owne merits or deserts but to his owne free election For
to manifest himselfe to their fathers he hath not spoken in secret nor obscurely Whence it followes that the ignorance which is in them must needs be imputed to their owne malice in regard they did wittinglie shut their eies against the cleare light When he saith from the time c. It signifies that he performed that by his power which he had spoken with his mouth Hee rightlie affirmes then that he gaue signes of his presence when in performing all things he not only ratified the prophesies by the effects but also to teach that those things which men imagin to fall out by chance were gouerned and directed by Gods speciall prouidence In a word he puts them in minde of Gods ancient promises and of the accomplishment of them to shew that God will be alwaies like himselfe Those which say that Isaiah shall be present in spirit when the Lord shall bring againe his Zion offer violence to the Prophets words and are euery way farre wide from his intention And now the Lord and his spirit c. Heere Isaiah speakes of himselfe indeed and applies this sentence to the former doctrine protesting therein that God who spake from the beginning speakes also by him How wee ought to make our benefit of former miracles so as they were to giue no lesse credit to that which he now pronounced by the mouth of his seruant then if himselfe were there present in his owne person Hence we may gather a profitable doctrine to wit that we are carefullie to thinke vpon all the miracles which the Lord hath done to confirme our hearts in his truth For it is no small confirmation of our faith that the Lord hath had a remnant from the beginning to whom he hath manifested himselfe instructing them and making them assured promises which he hath fulfilled so as there neuer failed nor fell to the ground the least iot of that which he hath spoken For what hath he pronounced with his mouth that he hath not fulfilled with his hand in due and conuenient season As oft then as wee be surprized with doubtings wee must haue our recourse to these and the like examples and thence conclude thus with our selues God hath of old bin wont to keepe touch with his seruants it is not since yesterday that he hath begun to speake neither did he euer hold his people in suspence by ambiguous or doubtful speeches but hath alwaies spoken perspicuouslie and plainely Thus the Prophet shewes he vtters nothing from his owne braine but was sent of God who hath shewed himselfe iust in all his sayings He mentions the Spirit not to note out a thing diuers from God seeing he is of one essence with him The holy Ghost of one essence with the Father For in one essence of God we acknowledge three persons but he names the Spirit because he is the only teacher and conductor of all the Prophets S. Paul saith Three distinct persons in one essence That none can say Iesus is the Lord but by the holy Ghost and by and by after he saith that the gifts of God are diuers and yet it is one and the same spirit which works all things in all 1. Cor. 12.3.4 In this place also we haue a manifest proofe of the diuinitie of the Holy Ghost A manifest proofe of the diuinitie of the holy Ghost because he sends the Prophets which appertaines to none but God euen as Ambassadors are sent by the only authoritie of the Prince Seeing the holy Ghost sends the Prophets then and directs and giues them power and efficacie he must needs be God Besides hence we gather that we are to abandon all such as haue not this direction of Gods spirit notwithstanding they crake they be sent of God I meane this troupe of popish wolues who glorie in the titles of Pastors and Teachers Popish wolues will needs deck themselues with the titles of pastors and teachers and impudentlie brag of their sending seeing they are whollie destitute not only of the holy spirit but of his doctrine For in vaine doe they boast that they are instituted and sent of God when they are vtterlie vnfurnished of those gifts and graces of the holy ghost which are fit for the execution of such a charge Moreouer it is too great a saucines in them to pretend the illumination of the spirit of Christ seeing themselues are whollie void of faith Few of the horned Bishops in the Papacie that know the first rudimēts of religion and knows not a B frō a battle-dore in the doctrine of saluation There are horned Bishops which sit in the chaire and God wot the most part of them as ignorant as beasts nay there is not tenne of them among three hundred who haue so much as tasted the first rudiments of pietie Is any thing more absurd then to say that such an assemblie is gouerned by the holy Ghost Vers 17. Thus saith the Lord thy redeemer the holy one of Israel I am the Lord thy God * Or teaching thee profitable things leading thee c which teach thee to profit and leade thee by the way which thou shouldst goe I Ioine this verse with the foure verses ensuing This and the foure verses following depend one vpō another because they tend all to one end in which God promiseth deliuerance to his people yet in such wise that he first shewes how they were brought into bondage by their owne fault and that to the end they should not murmure in obiecting that it had bin better for them to remaine in the countrie if the Lord meant to help them then to be brought back after they were led away For a Physition deserues not praise so much for curing a disease as for hindring and preuenting it The Prophet preuents them and saith that this hapned through the peoples fault for they might haue escaped this iudgement if they had but diligentlie attēded vnto Gods commandements but they would not therefore such an obstinacie well deserued such a punishment for it was not the Lords fault that the affaires of the people succeeded ill but they had reiected his fauor which was tendred vnto them and yet he saith the Lord will ouercome this rebellion by his great goodnes because he is not minded his people should perish though for a time he afflicts them Teaching thee profitable things By this he meanes that Gods doctrine is such that it is able to preserue his people in good state if they would constantlie follow the rules therein prescribed Now the Lord takes paines to teach vs not to procure his owne good but ours For what good are we able to do him By his holy doctrine then he prouides for euery one of our saluations that being rightly instructed by it wee might reape the fruit thereof which is an happie and blessed life But when by our vnthankfulnes we reiect the benefit freely offred what remaines but that we should worthily perish Isaiah
our constancie But if you be resolued that hitherto you haue enterprised nothing by your most graue Counsell but by diuine authoritie from Gods word and that for the present you so continue in restoring the estate of the Church no doubt but you shall find by experience how wonderfully God will effect that which he hath giuen his Ministers in charge England shall receiue an incomparable fruit from this so happie a going forward and we shall haue cause too with you and your whole kingdome to reioyce In the meane while I will not cease to further your holy endeuours as there is good cause by my poore prayers in regard they are the best meanes I am able to afford you Farewell most noble King The Lord long preserue your flourishing estate assist and guide you by his holy spirit and in all things blesse and prosper you So be it From Geneua this fiue and twentieth of December 1551. To the Reader OF such pretious esteeme Christian Reader were the expositions of this reuerend author in the Church of Geneua that albeit some of them were by himself * To wit his ordinarie Lectures vpon the Prophets which being read in the Schooles were by approoued Notaries there taken from his mouth vâ—rbâ—tim and afterwards vnder the title of his lessons or readings imprinted spoken and others of them * Namely his Commentaries whâ—ch were written by him at spare times in the house written in Latin and that in fauor of the learned especially yet because with his more then ordinarie depth of iudgement he alwaies matched a singular simplicitie and plainenesse so that hee therein stoopes to the capacitie euen of the simplest it was thought fit that by some of good note in the said Church they should all be translated into the vulgar French for the benefit of all such as vnderstood the same Which commendable zeale and godly care of theirs as it worthily prouoked many of this our Church for the common good at the happie entrance of our late deare and dread Soueraigne Ladie Queene Elizabeth into this kingdome to translate diuers of his Commentaries vpon the bookes both of the * Genesis Ioshua and Psalmes old and * All the Euangelists Acts Rom. c. new Testament into English so if their good beginnings had been seconded by answerable proceedings thousands might I doubt not haue reaped the like fruit by those that are yet * Namely his lessons vpon the prophesie of Ieremiah the Lamentations Ezechiel c. vntranslated which they haue done by the former Wherefore this seruice to the Church of God hauing been a long time neglected and not hearing of any that purposed to set his helping hand to this so necessarie a businesse I thought it might happily prooue a labour not altogether vnseasonable nor vnprofitable if according to my poore abilitie I endeuoured either to continue forth those former good beginnings or at least thereby to quicken vp the care of such as are much more able then my selfe to prosecute the same To which purpose good Reader some few yeeres since for the first assay I selected out of this learned Authors workes in French his Commentary vpon the Hebrewes not before translated which being authorized I was bold soone after to present thee therewith Now because as I suppose it hath not passed abroad without some good fruit it hath the rather incouraged me once more whilest I profited my selfe in reading this Commentarie vpon the princelie Prophet Isaiah to haue some respect of thy profiting also For which cause thou hast the same now as the former translated allowed and also published if thou wilt for thy particular vse and profit As touching the fruit that is thence to be reaped it would bee much better that thy self from thine owne experience mightest be able to report then for me here at large to dilate Only this I thinke I may not omit if in reading this prophesie thou wouldest haue the difficulties therein cleared thy iudgement in other things not obscure either rectified or confirmed thy meditations concer-cerning diuers sorts of instructions menaces reprehensions promises and consolations enlarged Act. 8.27 to 35. loe here a Philip readie at hand in any of these things to satisfie thy desires To conclude if thou entrest vpon the reading of this booke and wouldest indeede benefit thy selfe thereby then giue me leaue to vse the Apostles exhortation though by him vsed to another purpose Be not wearie in weldoing Gal. 6.9 but proceed on constantlie so shalt thou I doubt not in due season reape if thou faint not Farewell and profit more and more in the studie of Gods word neuer giuing the Lord rest day nor night till in the truth of thy heart thou canst in some good measure professe with these three Worthies following that thou likewise hast made the same thy chiefe repast delight and treasure Job I haue not departed from the commandements of his lippes and I haue esteemed the words of his mouth more then mine appointed foode Iob 23.12 Jeremiah Thy words are found by me and I did eate them and thy word was vnto mee the ioy and reioycing of mine heart Ier. 15.16 Dauid The law of thy mouth is better vnto mee then thousands of gold and siluer Psalm 119.72 Thine in Christ C. C. THE FRENCH TRANSLATOR TO THE READER IT is twentie yeeres since and more good Reader that the lessons of M. Iohn Caluin vpon the Prophet Isaiah which being collected by M. Nicolas Gallars were printed vnder the title of a Commentarie and dedicated to that noble Prince of blessed memorie Edward the sixth King of England A long time after the Author himselfe reuiewing this collection imprinted both in Latin and in French satisfied not himselfe only to reuiew it thereby to explane that which otherwise seemed obscure by reason of the breuitie of it and to set that in order which was somewhat confused but he laboured therein with such diligence and good successe that he augmented it in Latin with excellent and necessarie matters for the vnderstanding of the text more then the third part bringing all things into so exact a forme that if any bee pleased to take so much paines as to conferre the first Commentarie or collection of those lessons with this second he shall find that which we haue said to be very true Neither was this gathered in the schooles the second time as at the first but was written in the house euen word for word by the Authors owne direction who hath so aptly disposed and couched the whole together that in perusing of it you shall perceiue in this booke as well as in others which haue alreadie passed his hands that he hath done great seruice to the Church of God and hath also faithfully chalked out the way vnto such as desire to profit in diuine studies But especially by these his Commentaries which being carefully read will serue no lesse to the explaning of
in this place there is a voyce of griefe and sorrow because the Lord in thinking often vpon his couenant would willingly pardon his chosen people were it not that by their owne obstinacie they did altogether reiect it In the second member and auenge me of mine enemies there is a figure very vsuall with the Hebrewes who repeate in one and the same verse many times one selfesame thing whence we also gather that this sentence hath this drift namely that God could not quite himselfe vntill he were reuenged vpon this traiterous and disloyall people Vers 25. Then I wil turne mine hand vpon thee and burne out thy drosse till it be pure and take away al thy tinne THis is a moderation of the former threatning For howsoeuer hee pursues that which he hath begun to speake of touching his seueritie notwithstanding he addes therwithall that the Church shall remaine safe still in the midst of all calamities wherewith the people should be smitten neuerthelesse his principall drift is to comfort the faithfull to the end they should not thinke the Church should be brought to ruine although God was constrained to deale more sharpelie with it then he hath been wont to doe For the holy Ghost alwaies prouides in the ministrie of the Prophets for the vpholding of the faith of Gods children who continually tremble at his words that they should not bee discouraged being humbled with feares and threatnings because so much the more as the wicked ouerflow the bankes and scoffe at all threatnings so much the more doe they which are touched with the true feare of God tremble thereat Moreouer the turning of the hand of God generally signifies the witnesse of his presence as if he should say I will lift vp mine hand which he is wont to doe after two sortes either when he chastiseth the wicked or when he pulles the faithfull out of their miseries Seeing then it easily appeares by the circumstance of the place that God would asswage the sharpenes of the correction by mingling some cōsolation The turning of his hand ought to be referred here to the restauration of the Church For although he pronounceth in generall that they are all his enemies yet now he moderates restraines this speech in calling Ierusalem or Zion by his own name When he addes I will burne out thy drosse although he notes the fruit of the correction to the end it should not be grieuous and burthensome to the faithfull beyond measure notwithstanding wee gather from thence that the restauration of the Church Gods outward corrections profit vs nothing at all vnlesse he teach vs inwardly by his holy spirit is a speciall worke of God He euermore lifts vp his hands to the end he may punish sinne and bring those that erre into the right way but yet his roddes should auaile little or nothing if he himselfe did not make them profitable by touching their hearts inwardly And because hee here makes mention of a speciall fauour which hee communicates to his chosen from thence it followes that repentance is a true and peculiar worke of the holy Ghost because otherwise the sinner would harden himselfe more and more vnder the blowes rather then profit thereby any thing at all Further we are not to vnderstand this cleane purging in such wise that there should remaine no drosse as if God would wholly purge his Church in this world from all filthines but this manner of speech is rather to be referred to the common fashion of mens actions as if he should say The estate of the Church shall be such that the beautie thereof shall shine like siluer The true puritie then is signified by these words because the Iewes had too much pleased themselues in their filthines before Now this similitude is very fit for by it the Prophet shewes that although the Church of God was then so stuffed with multitudes of corruptions yet notwithstanding there should remaine a remnant which should recouer their brightnes after that the drosse and corruption should be consumed And thus he now ioynes both members together because hauing spoken in ver 22. of their offences hee said that their siluer was become drosse Vers 26. And I will restore thy Iudges as at the first and thy Counsellers as at the beginning afterward thou shalt be called a citie of righteousnes and a faithfull citie NOw he speakes plainely without any figure And because hee had said that the spring and beginning of all euils was in the princes thus hee teacheth that their offices and places shall be purged by the Lord when he begins to restore the perfect health and welfarre of the Church againe vnto her And from thence it is also that iustice in the politicall gouernment comes to wit when the gouernors that rule are vertuous and fearing God because all thing goe to hauock when those which gouerne are wicked It is plaine enough that by Iudges and Counsellers he meanes all Magistrates of what sort soeuer In that hee promiseth they shall bee such as they were at the beginning he puts them in mind of the singular benefit of God whereof they had been depriued God by his direction had exalted the throne of Dauid and commanded that in this gouernmēt there should shine an Image of his fatherly loue Now although they had corrupted the same by wicked tyrannie yet notwithstanding they ceased not to make their bragges of false titles for they boasted much of the kingdome of Dauid euen as the Papists glorie at this day vnder a false pretence of the Church Therefore the people are iustly admonished from what an happie estate they were fallen by their owne default that so they should not be displeased to haue their multitudes of mē diminished but might rather be mooued to recouer againe the good order which God had ordained Afterward thou shalt be called He extends the fruite of this reformation whereof he hath spoken to the whole bodie For the Prophet hauing said that Ierusalem was a faithfull Citie and full of iudgement before she reuolted from God now he saith that after she shall be chastised these vertues here spoken of shall be seene to shine in her The summe also of true repentance is set forth in this place for by Iustice is vnderstood integritie wherein euery man obtaines of another that which to him belongeth and that one man liues with another without oppression The word faithfull extends it selfe further because we call that a faithfull Citie not onely where equitie and mutuall Iustice ruleth among men but also where God is purely serued And thus vnder this word the puritie and chastitie of the vnderstanding is comprehended Yet we must note that Iustice descends from this faithfulnes because that when we carrie our selues vprightly one towards another there Iustice will easily beare the sway And surely by examining the whole a little more narrowly it seemes the Prophet takes not the word fidelitie in so ample a signification as heretofore
forth thorowout all the world euen to lift vs vp into the heauens from thence the Maiestie of God shined Lastly because it was the sanctuarie of God it surmounted aboue all the world in height of excellencie Now we must note the vse of this prophesie namely that Isaiah meant to set before them a consolation whereupon they were to stay themselues in their captiuitie that howsoeuer the Temple should be destroyed and that the sacrifices should cease yea and all things should fall to the ground yet notwithstanding this hope should encourage the faithfull and that in this horrible confusion they should thus thinke True it is that the mountaine of the Lord is now desolate but yet shall shee haue her seate there againe so as the glorie of this mountaine shall surpasse the glorie of all others To the end then that they should not doubt of the euent hereof the Prophet hath pictured it forth here as in a tablet wherein they might behold the glorie of God For although the mountaine continued then safe yet was it in a manner detestable because it was brought to a miserable desolation hauing lost all her glorie in regard that God himselfe had forsaken it But the faithfull were to behold not these ruines but this vision It also sufficiently appeares by that which followes why hee speakes so highly of the exaltation of this mountaine of Zion because from thence came forth the Gospell wherein the Image of God shined Other mountaines might surmount it in height but because the glorie of God did appeare vpon it in an higher degree therfore it was also necessarie that the mountaine in which he manifesteth himselfe should bee exalted aboue others He doth not praise the mountaine of Zion then in regard of it selfe but in respect of her ornament or glorie wherewith also all the world was to be beautified Vers 3. And many people shall go and say Come and let vs goe vp to the mountaine of the Lord and to the house of the God of Iacob and hee will teach vs his waies and we will walke in his paths for the law shall goe forth of Zion and the word of the Lord from Ierusalem IN the former verse he had briefly touched the cause from whence such an excellencie should come vnto the mountaine of Zion to wit because all nations should flow vnto it as if the riuers should ouerflow with ouermuch abundance of waters now he declares the same thing adding also the reason of it For one might demand vpon what occasion so many sorts of people should flow thither by bands from countries so farre off He saith then that they shall come thither for no other end but to serue God But in the word Manie there is an antithesis for he signifies that there should not be one nation onely as before which should yeeld obedience vnto the true worship of God but that those which were altogether strangers should come to consent with like agreement in religion with thē as if he should say The Church which before was shut vp as in a corner shall now be gathered out of all parts Hee hath put many then for diuers For it is certaine that he meant not to lessen that which he had said ere while of all nations Further although this was neuer fulfilled to wit that all the people of the whole world hauing left their countrie should assemble to Ierusalem notwithstanding because the doctrine of the Gospell by which God did there gather to himself a Church indifferently from out of al the world came forth of this mountaine of Zion hee well affirmes that those who embraced the couenant of saluation with one consent of faith and ioyned themselues to one only Church should come thither The agreement also which is betweene the figures of the law and the spirituall worship is to be noted such as it began to be after the comming of Christ And they shall come First hee signifies by condition of the new Church is aboue the old because in it God appeares to be King in the person of his Sonne Againe hee also confirmes the vocation of the Gentiles for Christ was not sent to the Iewes onely to raigne amongst them but also to haue iurisdiction ouer the whole world Rebuke the people The word Iacach doth sometimes signifie to expostulate sometimes to correct also to prepare or make readie But in this place the receiued interpretation doth very well agree whereas the Prophet doth speake concerning the reformation of the Church For there is neede of correction that we may learne to submit our selues vnto God For by reason of that rebellious nature which is inbred in vs wee shall neuer profit in the word of God vnlesse we be brought vnder by violence Therefore Christ also Ioh. 16.8 from hence takes the beginning of the Gospell namely that the world might be reprooued of sin Now that the doctrine might not want increase Isaiah shews that the stubburnnes of our flesh must be broken and therefore hee assignes vnto God the part of a Iudge rebuking that hee might examine our life and by condemning our vices might reforme our manners for the better And truely we see that the Gospell is of small force but where the iurisdiction of the holy Spirit beares rule which doth bring men vnto repentance They shall breake their swords Now hee addes the fruit which should come from thence when Christ shall gather the people and nations together vnder his gouernment There is nothing more desireable then peace but although all seeme to desire it yet euery one troubleth it by his foolish lust pride couetousnes and ambition is the cause that some do cruelly rise vp against others Because then that men are naturally carried away by their euill affections to trouble and ouerthrow all things the Prophet promiseth here that such a mischiefe should bee redressed The Gospell not only sets God and man at peace together but man with man also For as the Gospell is the doctrine of reconciliation which takes away the discord betweene God and man so also it pacifies and brings men to vnitie one with another The summe is that Christ his people shall be meeke and hauing trodden crueltie vnder their feete shall studie to liue peaceablie But they haue done vnfitly which would restraine this to the time wherein Christ was borne because that after the battaile Actiaque the Temple of Ianus was shut vp as it appeares by the histories I confesse indeed that this peace which was vniuersall in the Romane Empire was as it were a signe of that eternal peace which we enioy in Christ But the Prophet meant to say more to wit that Christ so reconcileth men to God that all deadly warres being thereby appeased there should thereupon follow a healthfull peace among them For if Iesus Christ bee taken away we are not onely estranged from God but wee haue open warre continually with him which will iustly returne vpon our owne heads
set againe in their first estate He addes the spirit of burning by which their filthinesses are purged and consumed Wherein we are to note two things First that the purgation of the Church is wrought by the spirit Secondly that the name is imposed vpon the spirit by the effects now of Iudgement now of burning As if he should say The iudgement of the spirit and the burning of the spirit As oft then as these manners of speech are met withall in the Scripture to wit The Lord will doe these things by the spirit of truth power and righteousnes c. we may turne this phrase of speech thus In truth in power and in righteousnes of the spirit For the spirit of God from whom both the beginning and end of the worke of our saluation comes workes thus in vs. From these epithites then we must obserue what the principall effects of the spirit are the Lord purgeth out our drosse by his spirit that he may amend and reforme vs. By the word iudgement he sheweth what the chiefe vertue is in the restauration of the Church to wit when those good things which were confused ouerthrowne are restored and set in their right order againe Burning also sheweth the maner and way which the Lord vseth to restore the Church to her first puritie Vers 5. And the Lord shall create vpon euery * Or habiâ—â—tion place of mount Zion and vpon the assemblies thereof a cloud and smoke by day and the shining of a flaming fire by night for vpon all the glorie shall be a defence 6. And a couering shall be for a shadow in the day for the heate and a place of refuge and a couert for the storme and for the raine VPon euery habitation As if he should say There shall not bee the least corner in the mountaine of Zion where the grace and fauour of God shall not appeare I take habitation and assemblie for one and the same thing For I take not Assemblie for congregation but for the place where men meete Now to the end hee might describe and set foâ—th a full blessing he alludes to that which Moses recites namely that when the Lord would deliuer his people from the bondage of Egypt hee sent a piller of a cloud by day and a piller of a fire by night Exod. 13.21 It is an vsuall thing with the Prophets that when they would set forth any excellent benefit they then call to remembrance this most glorious worke of God to wit The deliuerance out of Egypt Because then did the Lord wonderfully display the infinite treasures of his grace to the end hee might establish his Church not omitting in that worke any testimonie of his bountie and goodnes that the felicitie of his chosen people might be famous thorowout the whole world But aboue all things this was most memorable that they should be preserued by day by the couering of a cloud from the annoyance of too much heate and that the piller of fire should goe before them in the night to the end they should not wander or goe astray The summe is this that when God will gather home his Church from out of Babylon that the manner of it shall bee no lesse admirable then that by which the people were in times past deliuered out of Egypt Not that they should be accompanied in the midst of their iournie betweene Babylon and Iudea with the cloud and the piller of fire as in the wildernes but because he shewed testimonies of his fauour towards them by meanes no way lesse excellent then they As if any should say at this day The Lord will illuminate vs by the light of his holy spirit he will giue clouen tongues by which his Gospell shall be spread thorowout the world No man would take this literally as if the Holy Ghost should be sent downe from heauen in a visible forme but this miracle should bee remembred only to the end the faithful might learne to rest at this day vpon the same power of God in the restauration of the Church as the Apostles had experience of in their time And withall that by this manner of speech the Prophet mentioneth a continuall succession of blessing as if he should say God will not stretch forth his hand to deliuer you for a moment only but euen as he hath alwaies assisted our fathers in the desert so after he hath deliuered you he will defend you vnto the end That which he addes vpon All glorie depends vpon that which he said before to wit that the bud which should againe sprout forth should be glorious It is as much then as if he had said Vpon those which shal beare the signes and markes of their deliuerance It may be also that he alludes to that place of Exodus where it is said that the houses which the destroying Angell had marked were not hurt Exod. 12.23 For as then the sprinkling of the blood was a safekeeper of their saluation so also Isaiah promiseth that the faithfull shal be in safetie when God shall haue marked them And this ought to be diligently obserued For wee are admonished that we cannot otherwise bee partakers of the grace of God vnlesse wee beare his image and that his glorie doe shine in vs. And a couering c. Although the Prophet confirmes that which wee haue touched alreadie to wit that God will leade his chosen perpetually vntill he haue brought vs to our wished end yet notwithstanding we are admonished that the faithfull shall bee alwaies subiect to many troubles For heate and cold and other sharper euils then those doe still fiercely pursue them so as when they are deliuered out of one danger they fal againe into another But behold here a most sweet consolation to wit that against all stormes the only shadow of the Lord shall suffice vs because by it we shall be so couered that nothing shall hurt vs or bring vs the least damage Although then that diuers afflictions and troubles doe enuiron vs on all sides yet the Lord promiseth that hee will assist vs as it is spoken in the Psalme The sunne shal not smite thee by day nor the Moone by night Psalm 121.6 For the Lord shall preserue thy going out c. It onely remaines that wee follow our vocation and discharge our duties faithfully It befalles alike to faithfull and vnfaithfull to endure many troubles but the wicked haue no refuge nor couert vnder which they may shroud theÌ„selues they must of necessitie be ouerwhelmed But the condition of the faithfull is blessed For although they be cumbred with heate and cold yet they haue a sure refuge vnder the protection of God Only let vs be mindfull that that glorie whereof wee spake before doe shine in vs otherwise these things doe nothing at all appertaine vnto vs. But if we beare the marke of God let vs be assured that he will bee our helpe as oft as any tempest shall fall vpon vs. THE V.
the midst therof and made a winepresse therein then hee looked that it should bring forth grapes but it brought forth wild grapes HE shewes the continuall care and diligence of the Lord in dressing his vine as if he should say He omitted nothing of that which is required to be in a good husbandman who aboue all things watcheth vpon his charge Notwithstanding wee are not here curiously to examine the text word by word as many doe saying That the Church was inuironed with hedges to wit with the protection of the holy Ghost to the end it might be secured against al the assaults of the diuel that the presse signifies the doctrine and that the stones signifie all troublesome errors The Prophets meaning as I haue shewed was more plaine and simple to wit that God diligently performed the office of an husbandman sparing nether paines nor cost But in the meane while the Iewes had great cause to consider in themselues with how many great and diuers sorts of benefits the Lord had enriched them When the Church at this day is set forth vnto vs vnder the similitude of a vine wee ought to referre these figuratiue speeches to the benefits of God by which he assures vs of his loue towards vs and also of the care he hath for our saluation It seemes that in the word of planting order should not bee obserued for a man should rather plant first and then close it with an hedge afterward But thus I vnderstand it that he no sooner planted his vine but he forthwith prouided all things belonging vnto it And therefore he iustly accuseth them of ingratitude and disloyaltie that they brought not forth fruite worthie the cost and paines bestowed vpon them And we are greatly to feare lest the Lord take not vp the like complaint against vs. For by how much the more the Lord shall haue enriched vs with greater benefits then they so much the more abominable shall our vnthankfulnes be if we abuse them The Lord neuer beautifies and adornes his Church in vaine or that she should onely make outward vnprofitable shews but to the end she might bring forth grapes that is to say good fruits But if we disappoint the Lord of his expectation the punishment which the Prophet here foretelles will certainely follow Wherefore the remembrance of his benefits ought to mooue and pricke vs forward with all diligence to yeeld him thanks Moreouer there is here a close opposition in the word vine thus greatly husbanded because that by so much the more we are bound to make pretious account of God his benefits as they are more rare and excellent as being pledges of his particular loue towards vs. That hee causeth the sunne to shine as well vpon the wicked as the good and bestowes all things necessarie vpon them for to feede and cloth them these are common gifts But how much more ought wee to prise and esteeme this couenant of grace which hee hath contracted with vs by meanes whereof he illuminates vs by the light of his Gospell which grace he only bestowes vpon his beloued We are therfore aboue all things to waigh consider of this care and diligence which the Lord bestowes in working daily vpon our minds and in framing vs to his owne Image Now he looked He heere complaines that the people who had beene indued with so great excellencie of gifts were wickedly and vnthankfully become degenerate and accuseth them for contempt of the louing kindnesse of God For he saith that in stead of good grapes this Vine brought foorth sowre and wild grapes Now we must not imagin that God before whose eyes all things are naked can be deceiued of his hope as a mortall man may be for in the song of Moses he publisheth with a loud voyce what the peruersitie of this people would be and that it was apparant to him euen from the beginning My beloued saith he will kick with the heele against me after she shall become fat and lustie Deut. 32.15 There is then no more vncertentie of hope in God then of repentance neither doth Isaiah subtillie dispute heere what God waited for in himselfe but how the people ought to behaue themselues least they receiue so great fauours in vayne And thus God commaunds that his Gospell should be published for the obedience of faith not that he lookes that all should yeeld their obedience thereunto but because the vnbeleeuers might be left without excuse by the onely hearing of it To conclude there is nothing which should more prouoke vs to liue holily and according to God then when the Holy Ghost compares the obedience which we yeeld vnto God to sweet and pleasant fruit Vers 3. Now therefore O inhabitants of Ierusalem and men of Iudah iudge I pray you betweene me and my Vineyard 4. What could I haue done any more to my Vineyard that I haue not done vnto it Why haue I looked that it should bring foorth grapes and it brought forth wild grapes NOw he appoints euen those to be Iudges of his cause with whom he pleades as men are wont to do in things so plaine and apparant that the aduerse partie can haue no euasion It is a signe then that God hath gotten the better end of the staffe whē he permits those who are guilty to shew whether the matter be so or no. Now he first demaunds What could be more desired of a husbandman or good housholder then that which hee did to his Vine From thence hee concludes that they are vtterly without excuse in that he should be so wickedly defrauded of the frutes of his labours although it seemes in the second member that he complaines in himselfe that he waited for any pleasing or desireable frute of so wicked a people As it will often come to passe that we shal complaine by our selues when the euent of a thing doth not answere our hope and we are sory to haue bestowed our labour and cost vpon so vnthankfull persons whose peruersitie should rather haue kept back such benefits from them And we wil confesse that we were indeed iustly deceiued because we were too easie and light of beliefe Yet notwithstanding this sence wil be more plaine to wit seeing I haue fully discharged my dutie and haue done aboue all that could haue beene expected in husbanding my Vine whence comes it that it yeelds me so euill recompence and that in stead of the fruit which I looked for it only brings forth bitter fruit If any shall obiect now that the remedie was in God his hand if he had but only bowed the heart of the people This is but a friuolous cauill to excuse them for their consciences pricked them in such wise that they could not escape by laying the fault vpon an other For although God doe not pearce with efficacie into the hearts of men by his holy spirit to make them teachable yet shall it be in vaine for any notwithstanding to mutter that this was wanting
a mortall man as you say I am and that you haue such an opinion of the Prophets of God yet is it a small thing for you to grieue vs but that you will also grieue God himselfe But in reiecting the signe of his admirable power which hee is readie to giue you you reiect him It is in vaine then for you to brag that you make no account of it because you haue to do with men and not with him This then is the cause why the Prophet is so moued with anger whence we perceiue the thing which I touched erewhile to wit that it is time to vse seuere reprehensions after we haue vsed all the good meanes which God hath giuen vs and haue omitted nothing of that which was our dutie then we must rush vpon them with greater vehemencie and lay open that impietie which lay hid vnder these cloakes of hypocrisie My God He said before Aske for thee a signe of the Lord thy God to wit whilest his peruersitie and rebellion was hidden now he takes it as proper to himselfe because Ahaz and those that were with him were vnworthie of the honour of so excellent a title He shewes then that God is of his side and not with these hypocrites and thus testifies what his confidence is For he shewes with what conscience he promised deliuerance to the king as if he should say I came not of my selfe but was sent of God and haue told thee nothing but out of the mouth of my God All Ministers should haue the same boldnes not in appearance only but effectuallie rooted in their hearts The false Prophets will brag too much of this but it is only a vaine and impudent iangling which they keepe with a blind confidence proceeding from presumption Vers 14. Therefore the Lord himselfe will giue you a signe Behold the Virgin shall conceiue and beare a sonne and she shall call his name Immanuel AHaz had alreadie refused a signe which the Lord had offred him when the Prophet protested against his obstinacie and vnthankfulnes Isaiah notwithstanding testifies that this shall not let nor hinder the Lord from giuing the Iewes the signe which he had promised and appointed But what signe That a Virgin should be with child This place is obscure but the Iewes themselues are partlie the cause of it who as much as in them is haue depraued the true exposition by diuers cauils For this testimonie toucheth them neere in regard it conteines an excellent prophesie of the Messiah who is heere called Immanuel and therefore haue they studied by all meanes to wrest the Prophets meaning to another sense Some of them pretend that mention is made here of king Hezekias others of the sonne of Isaiah Those which draw this place to Hezekias are too shamelesse seeing it must needs be that he was of yeeres when Ierusalem was besieged shewing thereby that they are altogether ignorant of the historie But behold the iust reward of the froward namely that God so blinds them thay they are depriued of all iudgement The like befalles the Papists at this day who oftentimes make themselues laughingstocks when they are caried away with the spirit of giddines to depraue the scriptures The pretence of those who thinke it was the sonne of Isaiah is altogether friuolous because we reade not that a deliuerer should be raised vp of the seed of Isaiah which might deserue the title of Immanuel for this title is so high and excellent that it can appertaine to no man Others thinke or at the least confesse because they will not contend ouermuch with the Iewes that the Prophet speakes of some child which should be borne then by which Christ notwithstanding was figured darkely But they bring no reasons of any weight neither do they shew who this child should be nor yet prooue it by any testimonies Now it is certaine as hath been said that this name of Immanuel can properlie agree to none that is man only and therfore we need not doubt but the Prophet speakes heere of Christ But all both Greeks and Latins which haue written vpon this text are too confident in the expounding of it for they simplie affirme that Christ is heere promised of the virgin Marie as though there were no difficultie in this place Now the knot which the Iewes would haue vs vntie is not easily done to wit that mention is made of Christ heere without any cause Thus they deale with vs willing vs to cōsider well the circumstance of the place Ierusalem was besieged the Prophet was to giue them a signe of their deliuerance to what purpose is the Messiah promised them now who should be borne fiue hundred yeeres after By this argument they thinke they haue woon the gole affirming that the promise touching Christ could stand Ahaz in no stead for assuring him of the deliuerance of Ierusalem And heere they crie victorie chiefely indeed because none haue answered them And therefore I said that the expositors hitherunto haue been too confident in this respect for it is not a thing of small importance to shew the cause why mention is made heere of the redeemer Let vs see then how we may resolue it King Ahaz refusing the signe which was offred him of God is brought at the last by the Prophet to the foundation of the couenant which euen the most wicked durst not reiect The Messiah must be borne and all looked for him because the saluation of all the people depended vpon him The Prophet then hauing rebuked the king proceeds with him againe in this maner Thou wouldest faine ouerthrow the decree of God in reiecting his promise but this decree notwithstanding shal remaine inuiolable thy disloyaltie and ingratitude shall not hinder God from being the deliuerer of his people because at the last he will raise vp his anointed And for the more full declaration of these things we must obserue the custome of the Prophets who in confirming particular promises do lay this foundation to wit that God wil send the Redeemer By this general prop the Lord euery where confirmes that which he speciallie promiseth to his people And questionlesse it must needs be that he which lookes for help and succor from God must therewithall bee also perswaded of his fatherlie loue But how should he be fauorable without Christ in whom he hath freelie adopted vs for his chosen and alwaies receiueth vs vnto mercie According to which S. Paul saith That in Christ all the promises of God are yea and Amen 2. Cor. 1.20 As oft then as God sent any succor to his people in old time he by and by reconciled them to himselfe in Christ And therefore when hee threatens famin pestilence or sword he sets the Messiah before their eies to giue them hope of deliuerance Seeing this is so apparāt the Iewes haue no cause to storme heere as if the Prophet should speake without cause of a thing so farre remote For whereupon did the deliuerance of
people who were dispersed abroad in the Countrie and villages but also to the greatest as to the Magistrates and Ministers who were in Ierusalem yea euen in this holy place I say where God intended that there remembrance of his name should especially be honoured The which Dauid also witnesseth when he saith that the master builders whom God had set on worke reiected the chiefe corner stone Plas 118.22 Iesus Christ alleadging this place against the Iewes Mat. 21.42 shewes that these words were spoken of him I deny not but this fell out in Isaiah his time but much more the time of Christ for impietie rebellion increased by little little euen till it came to the height So then as wel the great as the small who had alwaies obstinately resisted God did yet more licentiously ouerflow at that time so as being come to the top in the day of their destruction they were wholly forsaken of God whose Sonne they had wilfully reiected A testimonie prouing the Godhead of Christ And from hence we gather a testimonie of the eternall Godhead of Christ Saint Paul shewing that it is God himselfe of whom the Prophet heere speakes Rom. 9.33 Now hee mentions no new God but him who created heauen and earth and who manifested himselfe to Moses It is God himselfe then by whom the Church hath been alwaies gouerned Vers 15. And many among them shall stumble and shall fall and shall bee broken and shall be snared and shall bee taken HE continues to threatē the wicked as he did heretofore and denounceth that all those which would not rest vpon God should not escape vnpunished Now the threatning is this After they haue stumbled they shall fall and in the end shall be broken This agrees with the former Similitude in which he compares God vnto a stone Christ alludes thereunto comprehending both the members Whosoeuer falles vpon this stone shall bee broken and vpon whomsoeuer it shall fall it shall grinde him to powder Matthew 21.44 That which followes afterwards They shall bee snared and taken agrees to the Similitude following wherein he compares God to a net and snare Let not the wicked thinke themselues then stronger then God or wiser then hee for they shall feele in the end both to their cost and ruine that he is the strongest and wisest Therefore it must needes follow that they bee brought to nought because they shall be broken to powder in an instant or else so enwrapped that they shall neuer winde themselues out Now these things are not proper vnto God otherwise thē accidentally if we may so speake for his proper office is rather to draw men vnto him and to to giue them assured ground of their saluation which was very well knowne and seene most cleerely in Christ In regard whereof Saint Peter saith that howsoeuer many vnbeleeuers stumble at him yet that their falles ought not to hinder our faith that it should not alwaies march on because to vs Christ is a chosen and pretious stone 2. Pet. 2.4 Vers 16. Binde vp the testimonie seale vp the law among my Disciples THe Lord now turnes his speech to the Prophet and incourageth him against he should fight against Apostataes and rebels to the end he might execute his office boldly and constantly which was not a little needefull For Isaiah had tried the great rebellion which was in the people so as if he had looked onely vpon the present estate to wit the infidelitie of the people and the labor which hee bestowed in vaine hee might forthwith haue been vtterly out of heart For this cause the Lord purposed to confirme and ratifie his vocation afresh vnto him and not for his sake alone but for all their sakes also which should obey his doctrine And howsoeuer few should giue credit to the same yet doth the Lord witnesse notwithstanding that his doctrine is sealed vp to those few and that for their sakes Isaiah was not to giue ouer teaching neither yet that the others should cease their walking in the obedience of faith Now he compares the doctrine of the word to Sealed letters which many might hold and handle but yet notwithstanding could not bee read nor vnderstood but of a small number that is to say of those to whom they were directed And thus there are very few who vnderstand the word of God for they are the elect onely howsoeuer it be offered to all in generall The word of God then is sealed vp to those that profit not by it and yet so sealed as that the Lord opens the same notwithstanding to his chosen by his holie Spirit Some deriue the verbe Tsur which signifies to Binde of the verbe Natsar and translates Keepe Now although this bee of no great importance yet notwithstanding it appeares by the other word Seale that the expositiō which I haue followed is the best for the ancients were wont to binde a threed about their letters and then to set the seale vpon it Now from hence wee gather a most profitable doctrine to wit that the Pastours and Ministers of the word ought to continue constant in their office although it seemes that all reuolt and that nothing is to be seen in men but outrage and rebellion because the Lord will euer reserue vnto himselfe some disciples which will profit in the reading of his letters howsoeuer they be closed and shut vp to others The Prophet will vse the same Similitude Chap. 29.11 where hee saith that the word is like to a closed booke but there mentions the wicked onely but heere hee speakes of the Disciples amongst whom his doctrine should not be vnfruitfull But some will demand whether the Prophet should leaue the people so Quest as to withdraw and shut vp himselfe apart with his disciples Ans who made some benefit of his warnings I answere This was not the Prophets intent for it was the will of the Lord that he should preach publikely and manifest his message vnto all And because he spake as to deafe eares might therfore lose his labor and so bee discouraged in seeing no fruit to come thereof the Lord heereby incourageth and strengtheneth him to the end he should go on forward still although all things were in a manner desperate that so contenting himselfe with the small number of his disciples he might be more couragious in his ministerie then euer before Vers 17. * Or So. Therefore I will waite vpon the Lord that hath hid his face from the house of Iaakob and I will looke for him SO I will wait I had rather translate the Hebrew particle Van in this sense because the Prophet retires himselfe apar◠as it were hauing receiued consolation from the Lord as wee haue seene heretofore It is as much then as if hee had said Seeing the Lord is pleased to haue some Disciples amongst whom his doctrine should bee sealed I will wait although hee hath hid his face from Iaakob That is to say although
hee hath reiected and cast off his people This place is worthy our obseruation in the meditation whereof wee ought continually to be much encouraged yea if so be the Lord proceede so farre as that he hath turned his face away from his people and should reiect those who make profession of his name yet for all this must wee wait vpon him with inuincible patience This is the only remedie wee haue The word waiting hath great emphasis in it as if hee should say Yet notwithstanding will not I turne away from the Lord I will still perseuere in faith He yet augments the matter when he addes So I will wait Seeing our faith is wont to stagger and faint when offences doe happen It is greeuously shaken when we see our selues forsaken of our companions and that the sworne enemies of the Church doe proudly vsurpe the title of it for offences for the most part doe cause vs to turne away from God filling vs with such perplexed thoughts that we are ready to call the truth of his word into question This consolation then is very necessary as well in the calamities wherewith the Church is oppressed as in the troubles wherewith shee is tossed by the disloyaltie of others Vers 18. Behold I and the children whom the Lord hath giuen mee are as signes and wonders in Israel by the Lord of hostes which dwelleth in Mount Zion HEere the Prophet not onely testifies that hee will wait in patience but also shewes what his constancie is proposing himselfe with his disciples and those which remained with him to open view As though hee should say Although others recoile yet Lord behold I am readie to doe thee seruice and I also bring those with mee whom thou hast vouchsafed to saue miraculously by my labours Hee shewes an inuincible manfulnesse then and protests that he will continue in the faith and obedience of the Lord although all should reuolt By Children hee vnderstands seruants and ministers following therin the vsual custome as well of the Hebrew tongue as of the Latine Now he speakes of the Disciples whom he mentioned before Whence it appeareth what their dutie is who would bee reputed the true disciples of the Lord to wit that they protest with Isaiah to be teachable and readie to hearken and that they be readie to obey as soone as the Lord shall speake The teachers also ought to bring their disciples with them and not to send them alone before them they ought to march in the first ranke and to shew them the way by their example as was said in the second Chapter verse 3. otherwise they should haue no authoritie in teaching The Apostle in the Epistle to the Hebrewes Heb. 2.13 applies this place to Iesus Christ and from thence drawes an admonition which ought to serue vs as a sharpe spurre to the end wee should not thinke to follow Isaiah alone for our leader and Doctor but Christ himselfe and to bee so much the more encouraged to run our course with greater alacritie Which the Lord hath giuen me The Prophet shewes heere of whom it is that we hold our faith to wit of God and of his free election For Isaiah preached to all publikely admonishing euery one and soliciting all without exception to draw neere vnto the Lord but the word profited those onely which God had giuen him By the word Giuen hee meaneth those whom God drew inwardly by the secret instinct of his holie Spirit for otherwise the externall voyce should haue sounded in the eares of the people in vaine and thus it is said that the elect are giuen to Christ of God his Father Ioh. 6.37 Whereby we perceiue that the promptnesse of faith depends not vpon the will of man but that some few among many doe beleeue because as S. Luke saith they were ordained before vnto life Act. 13.48 Now God is wont to call them whom he hath predestinate and sealeth vp the testimonie of their adoption effectually in them to the end they may giue themselues to teachablenesse and obedience Such a thing is the gift then whereof Isaiah speakes in this place But this agrees fitly vnto Christ to whom the Father offereth and giueth Disciples as it is said in Iohn No man commeth vnto me except my Father draw him Iohn 6.44 Whence it followes that he is appointed our gardian to preserue vs vnder his protection vnto the end and therefore he saith That none of those whom the Father hath giuen him shall perish Ioh. 17.12 Ioh. 10.20 Signes and wonder◠Some referre this to miracles amisse for the sense is farre otherwise namely That all the faithfull shall not onely be hated but also bee had in execration so as they shall be esteemed monsters and that not amongst strangers and open enemies but euen in Israel it selfe whereof wee haue experience at this day The Papists on the one side abhorre vs more then Turkes or Iewes nay more then dogges and swine Now although this be odious yet must wee not be much astonied thereat for this prophesie of necessitie must euen now bee fulfilled The Prophet found it by experience amongst his owne people as all those haue likewise done which haue followed his doctrine But wee finde not onely this hatred towards vs in the Papists alone but euen in those who would seeme to haue profited most in the Church and the greater part of these abhor vs mocke vs and esteeme vs as very monsters onely because we trouble our selues so much and are so carefull for the saluation of the Church of Gods honour and of life eternall But yet let vs not bee afraid to put our selues into dangers to incurre hatreds enuies taunts banishments want hunger nakednesse and last of all death it selfe for all this To them indeede they are monstrous things for how cā they taste of these soueraign good things with any relish whilest they pamper themselues and are so carefull for their quiet and ease But to the end their flouts may not astonish vs we must arme our selues with this exhortation of the Prophet Now to the end hee might shew how vaine and friuolous the conspiracie of the wicked is hee stoutly triumphs ouer the pride of the whole world by placing the Lord of hostes as opposite against them as if he should say I passe nothing at all that men abhorre and detest me seeing I am assured that God is on my side When hee also addes that the Lord dwelleth in mount Zion these words carry great weight For though the people were couered vnder an infinite heape of vices and wickednesse yet they gloried as if they onely were holy to the Lord and in abusing his promises they condemned the true seruants of God which reproued them On the contrarie that the Prophets might pluck this pride vain confidence away frō them they testified that they were the Ministers of the onely true God whom this people notwithstanding falsly bragged to worship in Mount Zion Now
together all the testimonies wherein the Prophets promise the afflicted that they shall be restored in the person of Dauid Ier. 30.9 Ezech 34.23 24. 37.24 Hosea 3.5 or of his Sonne For they sometimes say that Dauid should be King who yet notwithstanding was dead long time before So Isaiah in this place shewes that hee propounds nothing of his owne head but onely refresheth their memories with the consideration of that which God had in times past promised touching the eternitie of this Kingdome By the way then hee touched that which Amos had handled more fully to wit that the throne of Christ which had been ouerthrowne for a time should be set vp againe Amos 9.11 Isaiah also describes the estate of this kingdome but it is vnder a similitude taken from earthly kingdomes For he saith that Christ shall be a King who shall order and establish his kingdome by iudgement and by iustice These indeede are the two meanes whereby worldly gouernments doe flourish and stand stedfast which on the contrary doe by and by fall to ruine when they are gouerned by violence and tyranny Iustice the fortresse of Kingdomes Therefore in regard that iustice is an excellent defence and fortresse of kingdomes and gouernments and that the felicitie of the whole people depends thereupon the Prophet by this particular teacheth that the Kingdome of Christ shall bee an example and paterne of an excellent gouernement But this iudgement and iustice whereof hee heere speakes Christs Kingdome spirituall appertaines not to outward policie because wee must hold the proportion which is between the kingdome of Christ and the conditions of it Now it being spirtuall it is established by the power of the holy Ghost Lastly all this ought to be referred to the inward man to wit when we are regenerate of God to be made truely righteous The outward iustice indeede followes forthwith but it is necessary that this renouation of the spirit and heart doe goe before We are none of Christs vnlesse we be giuen to vprightnesse We are none of Christs then vnlesse wee bee giuen to vprightnesse and equitie bearing that righteousnesse in our hearts which he hath engrauen and fixed there by his holy Spirit Where it is added from hence forth it seemes it should rather be referred to the perpetuity of iustice and doctrine then to the eternitie of the Kingdome to the end wee should not tâ—â—nke his lawes resemble those of Kings and Princes which continue in comparison but three daies or a very smal time and are sometimes renued that a little while after they should come to nothing but that wee might know how the vertue and power thereof endures for euer For they are established as Zachariah saith in his song that wee might serue God in holinesse and righteousnesse before him all the daies of our life Luke 1 75. Rom. 6.9 For as Christs Kingdome is perpetuall because himselfe dieth not so also iustice and iudgement endures for euer and cannot be changed by any time The zeale of the Lord. By zeale I vnderstand a burning affection and care which God will manifest in the conseruation of his Church by remouing all difficulties and impediments which otherwise might hinder the deliuerance of it For euen as when wee enterprise some difficult and hard matter our affection vehemencie and ardent desire surmounts all the hinderances which lie in our way to breake off or let our indeuours so Isaiah shewes that God will be inflamed with a rare and singular desire to saue his Church that if the faithfull in their vnderstandings cannot comprehend the promise which hee erewhile made them yet they should not cease therefore to be of good comfort because the way and course which God holds is wonderfull and incomprehensible Lastly hee signifies that the Lord will not come with a light and slowe arme to deliuer his Church for hee will alwaies be inflamed with an inestimable loue which hee beares to his faithfull ones and with the care of their saluation Vers 8. The Lord hath sent a word into Iacob and * Or is fallen it hath lighted vpon Israel HEere followes a new prophecie And as I thinke this Sermon is diuided from the former because the Prophet speakes now of the future estate of the Kingdome of Israel which was then aduersarie to the Iewes Now wee know that the Iewes were terrified with the forces and power of this Kingdome and not without cause especially when the Israelites made a league with the Syrians because the Iewes were too weake to resist their power Wherefore for the comfort of the faithfull hee shewes what the estate of the Kingdome of Israel shall be He takes Iacob and Israel for one and the same but this variety hath his elegancie when hee shewes that the wicked shall gaine nothing by their deuices in seeking to winde themselues out of Gods iudgements and to blot out the remembrance thereof He alludes to the speech of those who thinke to escape by scoffes and taunts turning whatsoeuer the Prophets doe threaten vnto sport and matter of merriment as if some wise man would striue to beate backe a tempest by blowing against it with his mouth It is a yeelding of the thing vnto them then by way of derision as if hee should say You are of opinion that God will bring euery thing to passe which hee hath threatned vpon others but all the menaces which he pronounceth against Iacob shall also fall vpon Israel The verbe To send is taken To appoint or ordaine The particle Beth signifies into Iacob himselfe For the word of God must abide and rest there because it cannot be that the same should vanish away without his fruit So then he teacheth that in this place which he will repeate heereafter in other tearmes My word shall not returne to me in vaine Chap. 55.11 because looke what hee hath once decreed is neuer published but it fructifieth For by the word to fall he shewes the certaine effect and euent of the thing as if he should say I imagine not neither doe I foreshew these things out of mine own braine but it is God which hath spoken who can neither change nor be deceiued Vers 9. And all the people shall know euen Ephraim and the inhabitants of Samaria that say in the pride and presumption of their heart BY the word people I vnderstand not the Iewes but rather the Israelites as also that herewithall the Prophet looseth this knot by naming Ephraim expresly He addes Samaria thereunto which was the capitall citie of this people or of the ten Tribes because the strong and best furnished Cities which think theÌ„selues out of all danger are for the most part much more proud then others For they thinke by agreeing with the enemie to bee alwaies able to escape out of danger although all the rest of the Country villages be destroyed And therfore Isaiah threatens that it also shall bee enwrapped in the very same
the enterprises of his enemies to confusion And in deede vnlesse the Prophet had speedily preuented the matter this way many such doubts would haue come into their mindes Vers 19. And it shall bee easie to number the rest of the trees of his forrest for a little child shall tell them THe Hebrew phrase shewes that there shall be a very small number left and thus hee onely confirms the former sentence to wit that there shal be such a waste after the Lord shall haue brought the Assyrians downe that the residue shall be easilie told And yet he goes on further in saying there shall be so few that a little child shall bee able to tell all that remaine for we know that little children haue much adoe to count to three or foure Thus then the kingdome of the Assyrians which in times past appeared as a great forrest the trees thereof being cut downe and ouerthrowne shall become like to a small number of trees scattered a great way off one from another Vers 20. And it shall come to passe in that day that the remnant of Israel and those which shall escape of the house of Iacob shall rest no more vpon him that smote them for they shall rest vpon the Lord the holy one of Israel in truth NOw hee returnes to the chosen people and describes the fruit of the chastisement which was at hand For in as much as it is an hard and difficult thing to be molested and afflicted and that wee flee it as much as possibly we can◠the Lord shewes vs the fruit of afflictions that so hauing learned to consider the end thereof we might indure them the more cheerefully as if hee should say I know you would faine that the Assyrian were farre off from you that so you might inioy your commodities quietly but yet think with your selues that this affliction is as necessarie for you as a potion for a sicke stomacke for you know not the power of God and therefore withdraw you your affiance from him to set it vpon the wicked Now what a miserable thing is it to put the hope of our saluation in those that are Gods enemies and to stay our selues vpon them which seeke nothing but our ouerthrow For the Israelites rested one while vpon the Assyrians then vpon the Egyptians And therefore there was no losse in lessening of the people because this little handfull which remained learned thereby to put their trust in God And in this respect also wee may know how needefull it was that God should chastise the Israelites Now the moderation which he addes containes an excellent and wonderfull consolation to wit that notwithstanding this yet a remnant of the Iewes should remaine amongst whom the true seruice of God should be restored For the particle In truth is not superfluous for before the Lord afflicted thē they all made profession to be of the true religion and called vpon God together but it was in hypocrisie Isaiah then deriding this counterfet holinesse saith that their hope shall bee sound and sincere when they shall once bee purged from their fainings and deceits For although they proudly boasted themselues to rest onely vpon the Lord yet did they rest indeede vpon the helpe of the Assyrians When the Assyrians therefore should chastise them they should then learne to trust in God only and to turne away their heart from looking for succours from men Hence we may gather that we cannot solely rest our selues vpon God vnlesse wee wholly plucke away all our trust from creatures Because we ought so to stay vpon him as to renounce all other things willingly for his sake Where this confident trust is not there hath truth no place because the heart is double and parted in twaine Vers 21. The remnant shall turne * the remnant of Iacob to the strong God THe remnant shall be conuerted This is a confirmation of the former sentence although hee seemes to allude to that place of the seuenth Chapter where the sonne of Isaiah was called Shear-iashub For we haue there said that this name was imposed vpon him accidentally to the end hee might be as it were a pledge of that deliuerance to come of the which his father had prophecied It was needfull also that the Iewes should be confirmed diuers waies to the end they might bee assured that the Lord would bring them back in the end Whereunto also appertaineth that which he addeth In the strong God that is to say to him whom the people being conuerted from their reuolt shall acknowledge to be the protector of their saluation For this epithite is attributed vnto God according to the circumstance of the place It should seeme that the word Ei which signifies God shoulde haue xpressed his power sufficiently but he would also adde Gibbor that is to say Mightie or Strong to the end he might stirre vp the people to trust the more confidently in him For how could it come to passe that the people should returne from vnder the Assyrians and Egyptians vnlesse they were perswaded that God was al-sufficient who should doe the deede This then is the welspring of all our euils to wit when wee are not resolued that whatsoeuer wee can wish or desire for our saluation is in God Vers 22. For though thy people O Israel were as the sand of the sea yet should but a remnant be saued The consumption determined shall abound in iustice HEe excludes hypocrits from their foolish confidence for it was enough in their conceit for them that they were the children of that holy personage Abraham according to the flesh onely and vnder this bare and naked pretext of their originall they would be thought most holy In the meane while he exhorts the faithfull to patience to the end they might learne with a meeke and quiet spirit to wait for this discomfiture and diminution of their multitude to the end that whē it shold come to passe they should not be troubled at it as at some new thing He comforts them then for feare they should not beare such a wasting patiently because therout the Lord was purposed to gather a small remnant at the least The Hebrew verb signifies To finish and sometimes also To consume The latter signification agrees best for he calles this diminishing of the people a Consumption and that Accomplished and herein hee speakes excessiuely as they say for it would be a thousand to one that they were not all destroyed and therefore a very few should escape The name of Israel may be taken here in the genitiue or in the vocatiue case so as in this latter sense he should speake to the Patriarke Iacob or to all the faithful in his name But seeing the meaning is cleare inough howsoeuer we take it the matter is of no great moment It may be taken also in the genitiue For mine owne part I rather thinke it is a proper name to point out as it were the true and obedient Israelites for
put Christ himselfe to silence and can not indure his voice nay doe they not on the contrarie disgorge their edicts with full mouth their lawes decrees and tyrannicall constitutions against it Vers 5. And iustice shall be the girdle of his loines and faithfulnes the girdle of his reines OTher translate girdle but because the Prophet sets Christ before vs decked as it were with his royall ornaments I haue rather translated it sword-girdle or hangers for this also is a kinglie ornament as was the scepter which was giuen him heretofore Vers 4. And Iob minding to shew that God will strip kings of their honour saith that he will vnloose or vnbuckle their girdle Iob. 12.18 Wherefore to be girt with a sword-girdle is nothing els but to be placed in royall dignitie as we also shal see hereafter in another place Chap. 14.5 Chap. 22.21 Now the Prophet heere describes two sorts of girdles to wit iustice and faithfulnes vnlesse any had rather say that the word faithfulnes being a substantiue should be put in the place of an adiectiue as if he should say that Christ shall be gâ—rt with faithfull iustice For faithfulnes is not added here as a diuers thing from iustice but to declare what this iustice is wherewith Christ is girded Some thinke he speakes here of that iustice which Christ communicateth vnto vs so as it should not only be in him but in his members also By faith or veritie they vnderstand that faith whereby we imbrace the saluation which is offred vnto vs. The Chalde Paraphrast expoundeth it thus The iust shall come about him and the faithfull shal approch vnto him But I take it more simplie as if he should say He shall not appeare as kings clothed with purple crowned with a diademe or girt with a sword-girdle but iustice and faithfulnes shall shine in him I confesse that iustice is not so inclosed in Iesus Christ that it also appertaines not to all his members yet notwithstanding wee must obserue this maner of speech that Christ Girded with righteousnes comes forth to gouerne his members by it the which also he forthwith powres out vpon than by a secret power of the holy ghost If we distinguish the word faith from iustice me thinks it should be put for faithfulnes or stedfastnes as if the Prophet should say that Christ will neuer deceiue those that are his because he will alwaies continue like himselfe Vers 6. The woolfe also shall dwell with the lambe and the leopard shall lie with the kid and the calfe and the lion and the fat beast together and a little child shall lead them 7. And the cow and beare shall feede their young ones shall lie together and the lion shall eate straw like the bullocke HEe againe describeth the qualities and conditions of those which shall be subdued vnto Christ For because there is a mutuall correspondency betweene the King and the subiects he sometimes ascends from the body to the head and by and by from the head to the members and we haue alreadie said Verse 2. that Christ raignes not for himselfe but for his faithfull ones whence it followes that hee frames our vnderstandings to his will by the operation of his holy Spirit Yet notwithstanding the Prophet aimes at a further thing for it is as if he should promise an happie reestablishment to the world describing aâ— it were the order which was at the beginning before that woful and sorrowful change happened by the reuolt of man vnder the which we are constrained to sigh at this day Whence comes it that the brute beasts are so cruell that such as haue any strength giue themselues to snatch rent and deuoure with violence Certainely there should haue bin no discord betweene God and the creatures if they had continued stedfast in their first and pure originall When they rise vp then one against another and that the weakest haue neede of defence against the strongest is it not a testimonie of that confusion which is issued from the sinne of man Now seeing Christ is come to the end that hauing abolished the curse he might reconcile the world vnto God it is not without cause that the re-establishment of a perfect estate is attributed to him as if the Prophet should say that the golden world should returne during which time all felicitie should flourish that is to say before the fall of man and the change and ruine which followed thereupon God by Hosea speaketh thus I will make a couenant for them with the beasts of the field with the birds of the ayre and with the creeping things Hose 2.18 as if hee should say After that God shall become mercifull to the world for Christs sake he will therewithall shew the signes of his good fauour vnto it to the end that whatsoeuer corruptions did proceed from the sinne of man might come to an end To conclude the Prophets vnder these figures teach the very same which S. Paul affirmes plainely to wit Col. 1.20 that Christ came to gather the things which were scattered both in heauen and in earth Ephes 1.10 The summe of all then is that Christ shall come to chase all hurtfull things out of the world and to restore it to the first beautie in which it was before it was accursed And therefore he saith that the lion shall feede the bullocke Had not the contagion of sinne infected the world we should haue seene no beast giuen to deuouring or blood sucking but the fruits of the earth would haue sufficed all liuing creatures for if the contagion of sinne had not infected the world wee should not haue seene any beast giuen to blood nor to the pray but the fruits of the earth would haue sufficed all things which kind of foode indeed was prescribed vnto them by the Lord. In the meant while although Isaiah saith that the wild and the tame beasts should liue quietly together to the end the blessing of God should appeare shine euery where yet notwithstanding he aimes chiefly at that which I haue said to wit that no hurtfull affection should be discerned amongst the people of Christ neither yet any crueltie or inhumanitie whatsoeuer And whereas before they had beene as lions and leopards they should now become like lamb and sheepe because they shall haue put off all cruell and brutish affection For by these kindes of speech he meant nothing else but to say that those which in times past had been like outragious and cruell beasts should become gentle and tractable And therefore he compares violent men and robbers to wolues and beares which liue of the pray and spoile and pronounceth that they should become tame and meeke so as contenting themselues with a common and ordinarie diet they will carefully auoid the doing of wrong or hurt vnto any Now here we must argue from the lesse to the greater to wit if Christ doe appease and set the brute beasts at vnitie together
neither doe I see how the word Branch should agree I confesse indeede that when they speake of vines the word Haruest is vsed but abusiuely It might also be translated Collecting yet would I not obstinately stand to contend about these two words because the sense will alwaies be one prouided that the foresaid word be taken for the gathering of fruits Thus then the text will runne well Although thou ceasest not from labour holding thy selfe hard at it from morning to night yet shalt thou gaine nothing by it because the fruit shall wither of it selfe by the shaking of the bowes or thy vines shall be spoiled Thus then by the figure Synecdoche vnder the verbe To plant hee comprehends a daily labour which husbandmen and vine-dressers take in the fields and vineyards Such a labour must needes bee very irkesome and proceeds from the very curse of God For if he that is destitute of possessions be oftentimes banished out of his Country hee will not be so much grieued as hee that inioyeth fruitfull lands especially if he haue bestowed any long time in husbanding of them thâ— Lord then meant to execute his vengeance vpon the Israelites because they had abused the abundance of the land and let loose the raines vnto all excesse The like punishment is also threated generally to all the wicked to wit that they shall rise early and labour extremeâ—y because it shall be without any fruit whereas on the contrarie those which rest vpon the Lord are well assured to reape the certaine fruit of their labours because the blessing of God accompanies the worke of their hands Reade Psalme 127.2 and 128.2 Vers 12. Ah the multitude of many people they shall make a sound like the noise of the sea for the noise of the people shall make a sound like the noise of mightie waters OThers expound Ah Woe as if it were a curse sometimes it is vsed as a word of calling as we haue seene heretofore But as I thinke it should rather signifie Alas in this place for he mournes for the calamitie which he foresaw would befall Israel be it that he doth it of a brotherlie affection or that he thereby would pierce the deeper into the hearts of this senselesse and blockish people No question but the Prophets feared the vengeance of God whereof they were the Heraulds more then any other and howsoeuer they sharplie threatned the people as in regard of the person they susteined yet did they neuer so cast off the affection of loue but they alwayes had compassion of those that should perish Notwithstanding the consideration of the couenant which God had contracted with the seed of Abraham was the cause of this and we see that this affection was in S. Paul who desires to be accursed for his brethren the Iewes Rom. 9.3 When Isaiah then sets the matter thus before his eyes it could not be but that he was touched with extreme griefe Now in that he sets this destruction before the view of the Israelites as if he himselfe beheld it it is to confirme his threatning as wee haue shewed elsewhere The word multitude is set downe because the armie was gathered of many and diuers nations whereof the Monarchy of the Assyrians was composed By the similitudes which he addeth afterwards his meaning is only to amplifie his speech for he compares the enemies to a Sea or deluge which drownes the whole countrie Vers 13. The people shall make a sound like the noise of many waters but God shall rebuke them and they shall flee farre off and shall be chased as the chaffe of the mountaines before the wind and as a rolling thing before the whirlewinde ALthough he seemes to continue on the threatning which he began before yet doth he now begin to comfort the faithfull by repeating again the very same words with the former as if he should say It must needs be that those who haue forgotten God should be chastised and as good as ouerwhelmed for their wicked reuolt but the Lord according to his wonted goodnes will represse the ouermuch crueltie of the enemies for hauing once serued himself of their rough dealing he will finde a meanes well enough to beate them backe and chase them away See heere a singular consolation by which he meant to put the faithfull which remained in good hope Now he speakes not of the Iewes onlie as the most haue imagined for hitherunto he hath directed his speech vnto the ten Tribes amongst whom no doubt there were some that truly feared God who had been left in a desperate case if they had had no promise whereon to rest By these similitudes he describes horrible stormes tempests for when the holy Ghost would comfort the faithfull he sets those things before them which are wont most of all to terrifie and cast downe their spirits to the end we might learne that it is easie for the Lord to still all the violence of tempests be they neuer so furious And looke how he hath the sea the winds and tempests at his command so easilie can he curb the rage and violence of their enemies Therefore he by and by after compares the Assyrians to straw or stubble for howsoeuer their furie was terrible to the Israelites yet the Prophet shewes notwithstanding that they are no more in Gods account then straws or rushes because without any paines whatsoeuer he will scatter all their preparations They were not then to iudge of their forces and power according to sense As oft therefore as wee see that the wicked haue gotten the bridle in their necks to runne vpon vs for our destruction let vs arme our selues as much as is possible with this meditation A meditation of great vse True it is that we see no matter of hope left but God seeth a meanes readie to bring all powers that are raised vp against vs to nought The word Galgal signifies a round thing which the wind driues easilie away Vers 14. And loe in the euening there is trouble but afore the morning it is gone This is the portion of them that spoile vs and the lot of them that rob vs. THe sense is this looke how a tempest raised vp in the euening appeares not in the morning if it be by and by appeased so also shall it come to passe that immediatlie after the enemies shall be driuen away you shall suddenlie espie beyond all hope a sweet and quiet calme The Prophet meant to set down two things first that the rage of the enemies shall suddenlie fall vpon them secondly that the spoile which they shall make shall not last very long For as the Assyrians rose suddenlie against the Israelites so also they were soone brought to nought All the faithfull ought to gather great consolation from this place as oft as they see things troubled and confused A Consolation and fearefull changes to approch for is all this ought else then a tempest which the Lord will easilie still Tyrants
will haue both of them as good reason is he should And hereunto appertaines that Commandement Thou shalt loue the Lord thy God with all thine heart and with all thy soule and with all thy strength Matth. 22.37 The Prophet teacheth then that all the faculties of his soule were bent and led him to seeke and desire the Lord. Others take this word spirit for the regenerate part and thus by the soule they vnderstand the naturall man and by the spirit the grace of God which is supernaturall But this cannot stand for the naturall man neuer seekes vnto God yea and we know by experience what strife wee haue in our selues when we aspire vnto God as also with what great difficulty we wind our selues out of this repugnancie This interpretation then needs no long refutation seeing it manifestly crosseth the very text of holy Scripture Moreouer it sufficiently appeares by many places that these words Spirit and Soule import as much as vnderstanding and heart By night the holy Ghost often meanes aduersities which are compared vnto darknes and obscuritie But in this place I expound it a little otherwise In what sense the word night is taken in this place as if the Prophet should say There is no time so vnfitting and inconuenient which I take not to call vpon thee and to seeke vnto thee This exposition differs not much from the first yet it is somewhat more generall for the night seemes to be ordeined for rest in which all the desires and trauels of men cease Where is the practise of this dutie become in these dayes See Psal 119.55 62. so as there is little difference betweene sleepe and death But when it was time to take rest and to be quiet then the Prophet saith he awaked to seeke GOD so as no occasion could hinder him from it The meaning whereof is not as if those which sleepe can haue any setled or stable thoughts but sleepe it selfe being a part of our course whilst we seeke God though we lie as in a trance without vttering any word yet then we may be said to praise him by faith and hope But the Prophet speakes not of sleepe here properlie but rather by way of similitude as it further appeares plainely by the member following where the morning is opposed to the night and thus he notes out a continuall course In the next place we are to consider of the reason which he yeelds of his so doing when he saith that the Inhabitants of the earth shall learne righteousnes by the iudgements of God signifying thereby that men are instructed and taught to feare God by his rods wherewith he smites them For in prosperitie they forget him Psal 73. so as their eyes stand out for fatnes they reioyce and keepe a coyle and can not abide to be brought into any good order The Lord therefore is faine to represse their pride and to teach them how to bow vnder his hand Lastly the Propâ—et here confesseth that himselfe the rest of the faithfull were prepared by the corrections of the Almightie to kisse the rod and to submit themselues to his gouernment and to put themselues vnder his protection for vnlesse the Lord maintaine his owne right and authoritie ouer vs with an out-stretched arme none of vs all will willinglie frame our minds aright to do him seruice Vers 10. Let mercie be shewed to the wicked yet he will not learne righteousnes in the land of vprightnes he will doe wickedlie and will not behold the Maiestie of the Lord. THe Prophet opposeth this sentence to the former for he had said that when the faithfull are afflicted or see others in the like case that they cease not for all that to rest in the assurance of Gods fauour and to hope constantlie in his help Now on the contrarie he saith that the wicked can not be brought to loue God albeit he labour to draw and knit them vnto him by all sorts of his benefits nay rather they become the worse although he shew himselfe most gracious towards them It may seeme then at the first blush that this verse should be contrarie to the former for it was there said that the iustice of God is knowne vpon earth euen then whilst he himselfe shewes that he is Iudge of the world and executes vengeance vpon the iniquities of men The wicked are bettered neither by corrections nor benefits But here he saith that the wicked can not be allured nor drawne by any meanes to serue God and so farre is it off that they are any thing the better for the stripes which they receiue that they waxe worse and worse and that whilst he lades theÌ„ dayly with his benefits for it is out of controuersie that all make not a right vse of afflictions Exod. 7.13 What vse I pray you made Pharaoh of the plagues wherewith God smote him did not the blowes which he felt make his heart the more hard But howsoeuer he spake generallie of the inhabitants of the earth before yet he only and properlie meant Gods elect I denie not but this benefit redounds sometime to hypocrites also to wit that they are now and then touched with the feeling of Gods Maiestie yea and they are often restrained from breaking out euen for feare of the whip Notwithstanding because the Prophet here describes the fruites of true repentance it must needs be that he should only meane the children of God when he speakes of the inhabitants of the earth Now some reade this verse by an interrogation thus Shall the wicked obteine fauor or Wherefore should the wicked obteine fauor As if the Prophet meant to say that they were vnworthie to taste of Gods mercie But for mine owne part I rather thinke that the wicked will neuer be taught to do well albeit God should allure them thereunto by powring out all his benefits vpon them The Prophet therefore here restraines that which he said before in generall termes And when he saith that they do wickedlie in the land of vprightnes he therein further amplifies the vnworthines of this ingratitude It was enough and too much that they had alreadie abused Gods benefits and made themselues more obstinate thereby but they made their sinne aboue measure sinfull when they dealt thus wickedlie in the land which God had hallowed Now he speakes only of Iudea albeit wee may also applie it to other Countries wherein God is now worshipped But at that time Isaiah could giue this title to none other because there was no knowledge of God but in Iudea For this cause he calles Iudea the land of vprightnes and thus I interpret it because the Prophet vseth the word Necochoth which is of the femenin gender and can no way be referred to men This land was adorned with this title in regard the law was in force there and for that the people were the peculiar chosen of God therfore the Prophet addes this to aggrauate the peoples vnthankfulnes
that shall onely behold the vpper face of the earth but the rootes notwithstanding lie hid vnderneathe which after they haue sucked in the deaw of the spring time doe againe gather strength and life so as the flowers which before were withered away and dried doe then become fresh and greene Thus the people shall gather new force after they shall bee reuiued and watered with this fruitfull deaw of Gods grace although for a time it seemed they were wholly withered and gone Sure these similitudes which are drawne from such things as are familiarly knowne amongst vs haue great force in them to worke vpon our affections What forâ—â— familiar similitudes haue to work vpon our affections For if flowers or grasse which are wet with the deaw that falles vpon them doe sprout forth and wax greene how much more shall we be reuiued if we be watered with the quickening deawes of Gods grace Why should not our bodies receiue new liuelinesse albeit they were rotten before Note Hath not God as much care ouer vs as he hath ouer the hearbs Is not the holy Spirit of greater force then the deaw Saint Paul I remember vseth the like similitude 1. Cor. 15.36 where hee speakes of the resurrection but in regard he applies his metaphor to another purpose I thinke it not amisse to let it passe for this time because I would not willingly confound that place with this Let it suffice vs that we haue attained the true meaning of the Prophet In the end of the verse where I haue translated The earth shall cast forth her dead some translate it in the second person Thou shalt bring downe the land of Giants or Thou wilt bring downe the Giants in the earth I reiect not this interpretation because the words may well beare this signification but as I take it the first seemes to agree best to the text although the matter be not much materiall in regard of the substance For this must be referred to the consolation which we mentioned a little before Vers 20. Come my people enter thou into thy chambers and shut thy doores after thee hide thy selfe for a very little while vntill the indignation passe ouer IN this verse hee exhorts the children of God vnto patieÌ„ce that they might coÌ„tinue to beare their miseries and afflictions quietly as also to remaine inuincible against all the sharpe temptations which as it seemed should ouerwhelme them There was great need of this exhortation therefore for the pitifull case into which the poore people were soone after brought seemed in all outward appearance to bee farre off from the promise which was formerly made vnto them The Prophet then like a tender hearted nurse takes this troubled people by the hand as it were who otherwise knew not what shift to make and carries them aside into a secret place to lodge them in safetie till these stirres and hurly burlies were appeased Now whereas he calles them my people he speakes in the person of God and not in his owne By chambers he meanes a quiet and peaceable state of conscience to wit when with boldnesse of courage and confidence wee arme our selues with patience in waiting for the comming of the Lord as Abacuk who hauing foretold what calamitie should befall the Iewes professeth that hee stands all day vpon his watch-tower that is to say in a place of safetie to expect the euent in patience and silence Isaiah commands them to doe the like here as if he should say You that are the seruants of the Lord get you into your chambers or into some other sequestred place when you feele your selues assaulted with such temptations as you are not able to resist But for as much as it is not sufficient to be once well fortified against the violence of garboiles and stirres he therefore also commands them to shut the doore after them which is to be referred to constancie and perseuerance as if he should say Looke to it that the diuell finde not the least creuise open to assaile you for hee can easily enter into our hearts if we giue him but the least aduantage that is Whereas he bids them to hide themselues his meaning is that the faithful should inioy a secure freedom if so be they were couragious in waiting for the comming of the Lord for albeit we ought to fight boldly and valiantly 2. Cor. 12.9 yet seeing the power of God is often manifested in our weaknesse wee cannot possibly take a better course then in all humilitie to run and shrowd our selues vnder his wings that so hee may saue vs from all inordinate feares and terrors Furthermore in regard that wee are giuen to boiling passions naturally and are euer and anon caried away with impatiency if we feele not Gods help at hand to succour vs presently therefore hee saith that these stormes and tempests shall blow ouer and continue but a while We must make account to fight euery day against one temptation or other Wee must make our accounts to meete with new conflicts euery day neither must wee thinke to come to the end thereof as long as we liue and this is it that makes our miseries seeme so wonderfull long and tedious vnto vs. But if we compare them with that eternitie wherin we shall inioy happinesse without end the meditation thereof will cause them to seeme but as a moment As Saint Paul in a certaine place shewes that the light afflictions which for a short space wee suffer in this world are no way to be compared vnto that eternal weight of glory which shall bee reuealed in the world to come Rom. 8.8 2. Cor. 4.7 When the Prophet addes vntill the indignation be past he meant thereby to remoue all difficulties out of the mindes of the faithfull and it is no lesse then if hee had promised them deliuerance out of hand Mee thinkes this word indignation simply considered in it selfe signifies that affliction which proceedes from the wrath of God Others referre it vnto the enemies of the Church which sense though I reiect not yet the first likes me better For wee see how carefull the Prophets are to insinuate into our mindes that no euil befalles vs but by the hand of God No euill befalles vs but by the hand of God and that he neuer sends the same without cause but is first prouoked thereunto by our sinnes and offences Hence we learne that God will not be angry with his Church for euer but will cause his wrath to cease at the last God will not alwaies retaine his anger towards his Church but wil cause his wrath at the length to cease Mich. 7.18 Zac. 1.12 13 euen as we see it to fall out in stormes and tempests and this is the cause why the faithfull beare their crosses with the greater courage For thus the Church saith Mich. 7.9 I will beare the wrath of the Lord because I haue sinned against him c. Why so She knew well
had a little breathing and respite giuen them for the wicked imagin that there is a truce betweene God and them when they see no signes of his wrath likely to seaze vpon them for this cause they promise to themselues nothing but peace peace whilest the Lord suffers them to inioy ease and prosperitie Against such securitie the Prophet threatens that God is readie to execute his vengeance notwithstanding they offred their sacrifices ordinarily and renued them yeere after yeere Hence we may learne that albeit the Lord defers his chastisements and the executioÌ„ of his vengeance yet we ought not therefore to defer our repentance For what if hee spares and beares with vs for a time hath hee therefore forgotten our sins No such matter Let vs beware how we build our peace then vpon so slipperie a foundation Let vs at no hand abuse his patience and long suffring but let the same rather draw vs to repentance and to the seeking of free reconciliation with him Vers 2. But I will bring the Altar into distresse and there shall be heauinesse and sorrow and it shall be vnto mee like an Altar I Thinke that the letter Vau should bee taken here for a particle aduersatiue as if he should say Yet will I execute my iudgements vpon you and will auenge my quarrell although it seeme for a time that in thus sparing of you I am at one with you In the next place hee threatens them with sorrow and lamentation in stead of their festiual daies Some thinke the word sorrow to bee an adiectiue but I am not of their mind for it is taken in the same sense in the Lamentatiâ—ns of Ieremiah Chap. 2.5 The Prophet shewes then that the Lord will bring this Citie into such distresse that the Iewes shall well perceiue they haue not to do with men but with God so that howsoeuer the Assyrians made war vpon them yet they should know to their cost that God was their chiefe Commander and Captaine Where hee addes that it shall bee to him like Ariel it cannot agree to the Temple onlie for his meaning is that the Citie and all shall be sprinckled with the slaughter which the enemies shall make in Ierusalem which he compares to an altar whereupon beasts are slaine to be sacrificed for as oft as the wicked are destinated to destructioÌ„ the Prophets compare the same to a sacrifice In a word in that he alludes thus to the altar he affirmes that the whole Citie shall bee like Ariel because it shal ouerflow with the blood of the slaine Whence it is manifest enough that an outward profession of Gods worship together with the externall ceremonies and tokens of his fauourable presence are to little purpose vnlesse a francke and cheerefull obedience be ioyned therewith And thus in taunting the hypocrits who prophanely presented their beasts in sacrifice to God as if by such meanes they thought to appease his anger he saith that all their labour is lost for hauing polluted the Temple the Altar he telles them that none can sacrifice rightly vnto God but in killing and sacrificing those that were appointed to the slaughter thorowout the Citie as if he should say You shall be murthered and killed in euerie place He calles this sacrifice a violent slaughter by an improper phrase of speech because they refused to offer themselues willingly vnto God Vers 3. And I will besiege thee as a circle and fight against thee on a mount and will cast vp ramparts against thee BY the verbe Chaddur hee alludes to the roundnesse of a ball and signifies as much as if in our vsuall speech we should say I will compasse him about and thus shewes that they can no way escape Where it is added I will fight against thee on a mount it concernes the second meanes by which a Citie is to be taken for they vse to make incursions heere and there or to lay a standing siege Now he confirmes the doctrine of the former verse shewes that God should be the chiefe Leader in this war and that the Assyrians should vndertake nothing but by his commandement notwithstanding themselues were thrust forward with an inordinate lust and desire of reigning ouer the poore Iewes For it was verie requisite that this people should be fully perswaded that God was the author of all the calamities wherewith they were oppressed to the end they might thereby come to a narrow examination of their impieties Now the oftener wee meete with this doctrine in the holy Scriptures so much the more carefull ought wee to be in imprinting the same well in our hearts for the blessed Spirit of God is not wont to repeat one thing againe and againe without iust cause Vers 4. So shalt thou be humbled and shalt speake out of the ground and thy speech shll bee as out of the dust thy voice also shall be out of the ground like him that hath a spirit of diuination and thy talking shall whisper out of the dust HE derides the pride of the Iewes who as long as they were in prosperitie as hypocrits are wont to doe despised all admonitions and threatnings The Prophet therefore saith that they should one day be humbled to wit after their pride shall bee taken downe Not that they shall change their maners but because shame shal constraine them to turne their wonted mirth into mourning And therefore here must be a close opposition supplied for he speakes to those iolly fellowes who seemed to haue the world at will who with big lookes disdained euery one as if they had bin subiect to no God at all Nay they feared not to load him with blasphemies and iniuries and contemned his holy word This pride saith Isaiah shall be brought downe well enough and this intollerable arrogancie shall cease In the next words hee expresseth this further by a similitude saying that they shall whisper and speake as it were out of the holes of the earth For he coÌ„pares the voice of those which in times past was so loud and high to the speech of Coniurers who giue their answers out of some hollow caue digged vnder the earth mumbling out I know not what confused noyse for they speake with no distinct voice His meaning is then that these haughtie ones shall be like vnto them Some expound this as if the Prophet meant to say that their chastisement should nothing profit them but the text crosseth that sense and besides he will by and by shew that the Iewes should be brought to repentance But first of all he terrifies them to the end he may beate downe their pride because they did stoutlie rebelliouslie despise all the threatnings of the Prophets The humbling therefore whereof he speakes signifies nothing else but that they should be couered with shame in such wise that they should not dare to aduance themselues nor to vtter forth their swelling words of vanitie Vers 5. Moreouer the multitude of thy strangers shall be like small
seene verse 13. Isaiah addes feare to praises shewing by this that praises are of no account with God Praises are of no account with God vnlesse they proceed from a reuerent feare of his Maiestie vnlesse we truly and with our whole hearts doe subiect our selues vnto him neither yet vnlesse our whole life testifies for vs that we take not vp his holie name fainedlie nor hypocriticallie Vers 24. Then they that erred in spirit shal haue vnderstanding and they that murmured shall learne doctrine HE yet againe repeates this promise which he touched in the 18. verse for whilest mens vnderstandings are possessed with ignorance and blindnes destruction besiegeth and enuirons them about although they otherwise flow in abundance of all worldlie wealth The Lord therefore minding to prepare for the restauration of his Church begins to cleare and enlighten the vnderstandings of those who before erred in darknes by the light of his word And this he doth by the secret instinct of the Holy Ghost Externall teaching will be to little purpose vnlesse God works inwardly in vs by his holie Spirit for it is to little purpose to be taught by the externall ministrie vnlesse he vouchsafe to teach vs by his working inwardlie in our hearts In the second member some translate detracters others vagabonds but the word signifies that those who resisted the Prophets before and could not beare their reproofes should now become teachable and obedient and therefore I haue turned it murmurers By this we see how admirable Gods mercie is in that he thus brings such home into the right way which deserued no such fauor and not only that but makes them partakers of his greatest benefits But let euery one lay this to his owne heart for which of vs is it that hath not sometimes or other murmured against God and despised his holy doctrine Yea if God should not pacifie our murmuring thoughts and affections by stilling and fitting them for his seruice the most of vs would perish in our owne follies THE XXX CHAPTER Vers 1. Woe to the rebellious children saith the Lord that take counsell but not of me and couer with a couering but not by my spirit that they may lay sinne vpon sinne THE Prophet heere denoūceth a woe against the Iewes Certaine reasons why the Prophet denounceth this woe against the Iewes who being impatient in suffring the assaults wherwith the Assyrians and other enemies pressed them did straightway runne downe into Egypt to require help of them But this reprehension may seeme somewhat too sharp if we shall only consider how lawfull it is for the distressed and weake to aske help euen of the wicked especiallie when they are vniustlie vexed for it is naturall to all men to seeke protection and defence in time of danger Nature teacheth vs to seeke reliefe in time of danger But if we looke vnto the first cause of this we shall find that the fault which the Iewes committed in this behalfe was not small nor yet to be endured For first of all it is not a light sinne The first reason but rather a wicked rebellion for a man so to be the gouerner of himselfe that he despiseth and contemneth to be vnder the yoke of Gods gouernment Now the Lord had straightlie forbidden them to haue any familiaritie Exod. 13.17 Deut. 17.16 or to make any leagues with the Egyptians Exod. 23.32 34.15 Deut. 17.2 Two principall causes why God forbad the Israelites to haue any familiaritie with the Egyptians of which there were two principall causes The first was generall and likewise had referēce to other nations with whom the Lord would not haue his people to conuerse nor to make any confederacies with them least they should be corrupted by the superstitions of the Gentils For it often falles out I know not how that by little and little we learne the vices of those with whom we conuerse and are familiar And as we naturallie imitate their vices rather then their vertues We sooner imitate others vices rather then their vertues so are we by and by infected therewith and afterwards the infection growes to spread it selfe instantlie This is come to passe in this realme of France which hath conuersed with other nations France corrupted by hauing conuersation with other nations Turks for hauing been too diligent in framing themselues to follow their euill example they haue now fraughted themselues full of filthinesses Yea this inordinate desire of leagues confederacies hath opened the dore for the Turks to enter into Asia and now hath giuen him passage into Europe and howsoeuer they still retaine their wonted frugalitie in meates and drinks yet nothing remaines to all countries which they haue ouercome by force but the villenies and pollutions which they haue left behind thē The same may well be said of our countrie of France by hauing familiaritie with diuers other nations The other cause was speciall and peculiar to this people onlie The second reason for the Lord hauing deliuered them out of Egypt meant that they should euer retaine the remembrance of so great a benefit and for that end gaue them in charge to haue no familiaritie with the Egyptians fearing lest if they should fall into league with them the memorie of so famous a deliuerance might easilie slip from them by meanes whereof also Exod. 13.3.8.14 they might bee in danger to lose that freedome in continuing to be thankfull for the same which thankfulnesse was inioyned them by God Was it not an vnworthy thing then to entertain friendship with so prophane a nation and that to the dishonour of the Almightie But especially seeing it was his will that his people should acknowledge him alone sufficient to preserue them in safetie they should haue relied vpon this his promise freely haue disclaimed all other helpes You see then that it was a very horrible sin thus to defraud God of the honour which to him belonged and to labour after acquaintance from all parts with all prophane nations for had they satisfied themselues with Gods onely protection Verse 2. they needed not to haue bin so readie to run downe imto Egypt They were therefore iustly to bee conuinced of their infidelitie in that they bestowed so much paines this way and made such a stir in procuring their helpe Neither is it to be doubted but that the Prophet also was the more quicke and sharpe in speech against so sacrilegious a sinne because thereby they bereaued God of the praise of his almightie power in trotting thus vp and downe to get succour at the hands of strangers for which cause the holy Ghost in an other place compares this lust to an inordinate loue yea to most brutish whordomes For Ezechiel Ezec. 16.26 Ier. 5.8 shewes that their coniunction with the Egyptians in this behalfe was no lesse then if a mans wife in her excessiue heate of lust should not onelie runne after adulterers but
of that which he hath determined Vers 17. A thousand as one shall flee at the rebuke of one at the rebuke of fiue shall yee flee till yee bee left as a shippe mast vpon the toppe of a mountaine and as a beacon vpon an hill BEcause the Iewes trusted in their strength in regard of their multitude which men are apt to do when they see and behold their power the Prophet plainly telles them that all the strength they are able to make at home shall doe them no more good then if it were far remote from them Why so Because the Lord would so breake and so daunt their courage that all their forces should stand them in no stead For to what purpose serue weapons or an host of men yea what good can garrisons or fortresses doe when mens hearts are appalled in them with feare Alas all our power is but weaknesse except the Lord fortifie and strengthen vs with the power of his holy Spirit No strength but from the power of Gods holy Spirit This sentence is often found in the law to wit that when they haue forsaken the Lord many of them shall bee put to flight before a few of their enemies Deut. 28.62 But the diuersitie betweene the Law and the Prophets The differēce betweene the Law and the Prophets is this the Prophets apply that to some particular vse which Moses deliuered generally as we haue shewed elsewhere Wee haue therefore to note three things here First that we shal haue no more strength then that which is giuen vs of God For if he sustaine vs not by his almightie power wee shall forthwith be out of heart Secondly it comes to passe by Gods iust iudgement that men should make vs afraid when hee cannot obtaine so much of vs as to write his feare in our hearts For it is equall that mens words and threats should quaile vs It is iust with God to feare vs with the wordes of men when we will not tremble at his voice when we despise the voice and threats of the Lord. We may also note in the third place that the Lord hath no neede of any great preparations to correct vs for if he lift vp but his least finger against vs we are forthwith vndone he needs not an host of men to ouerthrow vs bee wee neuer so well fitted and furnished to withstand him Moreouer he tels them that their calamitie shall last vntill they be brought to nought so as there shall onely remaine some small markes of Gods mercy amidst so great a waste and destruction of the land Where he saith as the mast of a ship in the top of a mountaine it may be expoūded two waies Some thinke the similitude is taken from a wood or forrest cut downe The first Simile for when men do so they leaue certaine faire and high trees standing which may serue for ships But the word Har is taken for a rocke or rocky place against which ships vse to wracke themselues The second Simile after which there is espied a mast or some such thing as witnes of that shipwracke As a beacon The Prophet yet addes another similitude taken from the signes of victorie which are vsually erected and set vp after the discomfiture of the enemie In a word hee shewes that there shall bee so small a remainder of men that it shall much resemble a generall waste and desolation As if he should say This great multitude now dazles your eyes but there shall come such an ebbe and scattering of them that there shall not bee left so much as the face of any people By this are we admonished how humble modest Let not the strong man glory in his strength◠Ier. 9.23 and meeke wee ought to bee notwithstanding our great riches and strength for if we lift vp our hearts the Lord hath skill to take vs downe by and by and to make vs become more dastardly then women or little children so as we shall not dare to looke one of our enemies in the face and if wee doe yet all our forces shall melt away as snow before the sunne Vers 18. Yet therefore will the Lord wait that hee may haue mercy vpon you therefore will he be exalted that hee may haue compassion vpon you for the Lord is the God of iudgement Blessed are all they that wait for him THe Prophet now addes a consolation Stil the Lord in wrath remembers mercy Hab. 3.2 for hitherunto hee hath so terrified them that all the faithfull amongst them might haue been driuen to dispaire His meaning is therefore to comfort their hearts that so hauing tasted how pitifull and gracious the Lord is in the middes of these their calamities they might notwithstāding possesse their soules in patience and vphold their faith by the power of the promises This waiting hee opposeth then to that ouer-great hast against which hee cried in the beginning of the Chapter For there hee reprooued the people for their posting downe into Egypt and condemned therein their infidelitie but now contrariwise to their reproach he tels them Our God will not render like for like Psal 103.10.12.13 that the Lord will not render like for like albeit they haue much dishonored him neither wil he hasten to punish them Others expound He commands you to wait or He will make you wait But as I thinke the sense which I haue giuen agrees best Now that we may the better cleare this sentence we must lay this foundation to wit that God alwaies keeps a measure in his corrections God keeps a measure in his corrections because he is inclined to mercie the reason is because he is inclined to mercie which we gather from the word Iudgement for the Prophets meaning therein is that the Lord not only chastiseth but also euermore vseth a moderation in his chastisements God not only chastiseth but keeps a moderation in his chastisements according to that in Ieremiah Correct me ô Lord not in thy wrath but in iudgment lest I be consumed and brought to nought Iere. 10.24 Also in another place I will not vtterlie cut thee off but will correct thee in iudgement Iudgement in this place opposed to seueritie Iere. 30.11 Thus Iudgement is opposed to seueritie the Lord so moderating his blowes in smiting the faithfull that he cuts not off from them all hope of their saluation for of that he alwaies hath a most tender respect And therfore as Abacuk saith In the middes of his wrath he euermore remembers mercie He is not like one of vs then The Lord is patient towards vs because he would haue none of vs to perish 2. Pet. 2.9 to take the aduantage presentlie and to flie vpō vs. Alas so we should be brought to nought by and by No he attends vs with patience Moreouer it is a confirmation of no small weight when he addes that God will shew a signe of his glorie in pardoning
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
seriouslie therein consider Gods iust reuenging hand Vers 16. Seeke in the booke of the Lord and reade none of these shall faile none shall want her make for his mouth hath commanded and his very spirit hath gathered them BY the booke of the Lord some vnderstand this prophecie as if he stirred them vp to reade it diligently and so it is as if he should say not one title of it shall faile when the time is expired as he addes by by after Others expound it more subtillie of Gods eternall decree thus Search whether he hath not so ordained it but this exposition is too farre fetched The word Law expounded I expound it of the law it selfe therefore which by way of excellencie is called the booke of the Lord because out of it the Prophets drew all their doctrine as we haue often told you heretofore That the noueltie of such a fact then should not make them reiect this prophecie Isaiah saith that they were aduertised of it long before and thus hee priuily taxeth their incredulitie for remaining so grosse conceited as to esteeme this thing altogether new and vnheard of Now he hath good reason to bring them to the law wherein God so often declares that he will haue care of his people and will punish the wicked sort Seeing Moses therefore spake of it so long agoe the Prophet saith that none ought to be so incredulous touching the truth of his prophecie seeing he telles them of no strange matters but onely confirmes that which Moses hath long since testified and taught This I take to be the natiue sense of our Prophet who by these words meant to fortifie the Iewes to the end they should wait with patience for the promise of the Lord as being assured that the euent would manifest the truth of those things which were alreadie foretold to fall vpon the Idumeans and other enemies of the Church Why so Because Moses had testified without cause of blame that God would alwaies protect and defend his people Againe it was needfull they should be aduertised hereof that when the Idumeans should be thus dealt withall indeed they might not thinke it fell out by chance but might acknowledge God the author of this iudgement For such is the peruersitie of mans nature that he beleeues not though he be forewarned till the very pinch and besides hee is giuen to attribute that vnto fortune which proceedes from the iust iudgement of God Isaiah therefore preuents these inconueniences in willing them to aske of Moses touching the truth hereof because hee was reuerenced of all in respect of his authoritie None of them to wit of the beasts for the Hebrewes vse these two wordes Isch and Ishah not only when they speake of men and women but also of males and females of all kinds For his mouth He confirmes that which he said before for albeit Gods works be manifest inough yet he makes vs comprehend them better by his mouth that is to say by his word that thereby wee may haue a clearer sight of them and this is the right viewing of the works of God to wit when with a quick eie we behold them in the cleere glasse of his word For we are too bold and presumptuous and giue our selues the raines too much vnlesse we be guided by this heauenlie doctrine as it were by torch-light The pride and ouerweening of men therefore is here to be repressed Men erre because they seaâ—ch not the Scriptures Mar. 12 who will call into question and censure the iudgements of God and all his workes without being ruled by his word for if they would seeke in his booke and aske at his mouth wee should see greater pietie and religion in them then there is Now the Prophet in speaking of the mouth of the Lord meant to confirme that which was said before touching this iudgement the reason is because nothing can faile of that which issues out of his sacred mouth Isaiah affirmes it to be a thing impossible then that that which is once decreed of God which he also hath coÌ„manded him to publish in his name should euer be called backe by any meanes And thus with this buckler hee repulseth all the difficulties which easilie ariseth as oft as the promises of God doe surmount our reach I grant he sometimes threatens with condition as he threatned Abimelec Gen. 12.17 and Pharaoh Gen. 20.3 and the Niniuites Ionah 1.2 whom afterwards hee pardoned because they repented but if he haue once determined to punish men indeed hee will shew by the effects that hee is both true of his word and able to performe it as well as hee is able to deliuer his in the time of neede This the Prophet expresseth againe when he maketh the mouth and spirit or breath to consent together for albeit the spirit of the mouth and the word doe often signifie one and the same thing and that the Hebrewes are wont to repeate one thing twice yet here he makes an elegant allusion vnto the breath from which the words proceed and of which they be formed as if he should say this prophecie shall not want his efficacie because God who by his voice hath commanded the brute heasts to possesse Idumea wil also draw them thither with his onely breath Now hee speakes of a secret inspiration What maruell is it then if all beasts assemble themselues together at Gods first becke as we see it came to passe in the deluge yea euen in the creation of the world when Moses testifies that at Gods commandement all beasts came by and by vnto man to subiect themselues vnder his gouernment Gen. 2.19 7.15 The bruit beasts would haue been subiect to man if man himselfe had been subiect to God And would they not thinke you haue been subiect and obedient to him still if he himselfe had not been depriued of this authoritie by his owne rebellion But being now reuolted from God the beasts forthwith began to band themselues against him and to offer violence vnto him Vers 16. And hee hath cast the lots for them and his hand hath diuided it vnto them by line they shall smite the eares in speaking and should not therewithall cause the same to sinke into our hearts all would be to no purpose In that he attributes this efficacie vnto the word then let vs also therein know that it is himselfe from whom that power proceeds that so it might not be spoken fruitleslie but might worke inwardlie vpon the conscience The Lord works not vpon all nor at all times inwardly vpon mens consciences not at all times nor vpon all but then when it pleaseth him thus to worke by the secret power of his holy spirit Hence we gather that by the same word we be brought into the right way of Gods seruice for without it we should remaine ignorant all our reason would faile and not only stagger but our infidelitie would make vs become whollie brutish It
other benefits wherewith the faithfull are inriched soone after the establishing of Christ his Kingdome as if hee should say You shall not neede to feare any want after you be reconciled vnto God through Christ for plentifull and perfect felicitie streames from him vpon vs. But these things the Prophet sets before vs vnder borrowed speeches Wee are poore and beggerly â—ill God inrich vs with Christs benefits First he saith the vvaters are digged For whereas all things were barren before now there should be great abundance How poore and beggerly are we then vnlesse God for the loue which hee beares to Iesus Christ powres out his blessing vpon vs which Iesus onely brings with him from his heauenly Father and then imparts it to the members of his body I denie not but the wicked thriue wonderfully in outward abundance but all is accursed of God because they are out of Christ from whom onely flowes that true and sauing influence of all riches Truly it were much better to wish death Death is rather to be wished then that abundance with which we must needes swallow Gods curse rather then the abundance of wine and oyle with which wee must needes swallow the curse of God When Christ then shall beginne to manifest himselfe then shall riuers and waters flow forth to the healthfull vse of the faithfull Vers 7. And the dry ground shall be as a poole and the thirstie as springs of water in the habitations of dragons where they lay shall bee a place for reedes and rushes HE confirmes the former sentence to wit that Christ shall come to satisfie his chosen with abundance of all good things Why so Because waters shall issue and flow out of the dry ground But we must remember what I said erewhile to wit that the Prophet here desciphers out vnto vs an image as it were of euerlasting happinesse for howsoeuer this outward change appeared not visible to the eye at Christs comming yet Isaiah not without good cause affirmes that vnder his gouernment all things shall be fruitfull for hee hath said before that without him all things are accursed vnto vs. This whole world will bee but as a parched heath and wildernesse The world but a wildernesse without Châ—ist Psal 67.9 7. Psal 84.11 where lions dragons and wild beasts range after their pray vntill the kingdome of our Lord Iesus Christ bee erected and set vp amongst vs let it bee once established the faithfull shall feele no want at all The Lord did set his seale to the truth of this doctrin wheÌ„ he deliuered his people out of Babylons captiuitie Yet we are to seek the accomplishment of this prophecie in Iesus Christ who sets all things that are out of frame in their perfect estate againe For that deliuerance was but a darke shadow of this and yet wee are not to seeke the full accomplishment of this promise in this world neither because as our blessednesse consists onely in hope so must wee frame our mindes to wait for the same till the last day As our full blessednesse consists in hope so must we patiently wait for the same till the last day when wee shall be put into the full possession of our happinesse which now for the present is hidden as it were from vs. It sufficeth vs that God giues vs some sweete taste thereof in these our conflicting daies that with the greater affection wee might learne daily to aspire to that full felicitie which is reserued for vs in the heauens Vers 8. And there shall bee a path way and the way shall bee called holy and the polluted shall not passe by it for he * Or shal go shall be with them and walke in the way and the fooles shall not erre THe Prophet promiseth the Iewes heere that they shall bee set at libertie to returne home againe into their country to the end that being afterward carried captiue into Babylon they might not imagin it to be a perpetuall banishment And yet me thinkes this sentence should extend it selfe further For as heretofore hee promised them abundance and store of blessings Vers 7. where there was nothing but barrennesse so he saith now that the place where none dwelt shall be inhabited and frequented by multitudes To bee short that Iudea shall be in such league and amitie with other nations that one of them shall mutually passe to the other without any danger at all for where places are not inhabited what traffique can men haue there You shall see no man passe to and fro there He saith then it shall come to passe that the Iewes shall haue egresse and regresse as we vse to speake to traffique with others after they are come home and shall bee setled in their Country But it is not without cause our Prophet addes that the way shall be holy For where there is much concourse of people vices and corruptions haue their swinge on euery side How could it bee auoided then but these great troupes must needs pollute the land yea and infect one another with a mutuall contagion The Prophets meaning is then that not only the land but the minds of men should be purged and renued by the benefit of Christ that both the one and the other which in times past were wont to be prophaned by their vncleanes should now be sanctified And yet we must keepe that in minde which I haue touched before to wit that the Iewes whose way shall be made holy should returne into their countrie again to serue their Redeemer therein As if he should say The land shall be purged from those filthie sinkes which in times past were in it that it may be inhabited by the true seruants of God He ads also a more ample exposition when he saith that no polluted shall passe by this land now hallowed by the Lord for his children As if he had said God will so separate the faithfull from the prophane that they shall no more be mingled one with another and this doubtlesse was to be esteemed as one of the principall blessings that the Church receiued But this is not accomplished in this life for hypocrits and contemners of God intrude theÌ„selues pell mell into the Church and many times hold great places in it and yet we may see some signe of Gods fauor this way when he takes off the scumme from his Church by diuers meanes The Church shâ—ll not be fullie purged till the last day only we must wait for the full purgation of it vntill the last day yea euen the seruants of God theÌ„selues who are regenerated by the worke of his holy spirit are yet compassed about with many corruptions for albeit the Lord hath begun to sanctifie them yet it shall not be perfected in this life their old man is not whollie mortified but only tamed and repressed to giue way for obedience to the new Now because the Lord liues and reignes in them and subdues their lusts they are called
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 coÌ„iecture 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 shâ—rp 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
in Gods presence but digge themselues hiding places that they may flatter themselues without checke or controle To the end then that they might no more deceiue themselues with the sweete deceits of lying vanities the Prophet summons them before Gods iudgement seat and grants indeed that they florish in appearance as long as they keep themselues a great way oâ—f from the presence of Gods Maiestie but let the Lord beginne once to blow vpon them their all their beautie and strength shall forthwith vanish into smoke He seemes to attribute an office to the Spirit of God Obiect which is not very fitting vnto it for it is his propertie to 〈◊〉 the face of the earth as on the other siâ—â—â— he withdraw himselfe neuer so little al things fall to nothing Psal 104. And Isaiah affirmes here the cleane contrarie Some may thinke then that one Prophet contradicts another Ans But there is no absurditie in it to say that all things are renued by the vertue of the holy Ghost And againe that the same Spirit should consume those things which seemed very glorious before For we haue no being but in God and to beginne to be something in him wee must first of all bâ— conuinced of our vanitie that we may the better acknowledge it The Lord therefore bloâ—es vpon vs to teach vs that in our selues wee are nothing Now to the end all might know that the Prophet spake not of strangers but of that people which gloried much in the name of God he addes that the people is graffe â—or the Iewes thought themselues more worâ—â—â—nd excellent then any other nation and therefore that they of all others ought to be separated from the common sort of men Hee speakes to them then properlie and expreslie to the end they might attribute nothing vnto themselues aboue others as if he should say You shall shew your selues very discreet and wise if in considering your owne pouertie and basenes you shall reiect all vaine confidence In a word the Prophet hauing spoken of comfort in the first verse hee now shewes how men ought to be prepared to receiue it In the first verse the Prophet mentioned some consolation now he shewes them the meanes how to be prepared to receiue it but they are no way fit to receiue it vnlesse they be first brought to nothing Our hardnes of heart then must be softned our high and prowd conceits must be brought low our glorie turned into shame of face and our hearts tamed and humbled if with fruit we will receiue the consolations which the Prophets shall bring vs by the commandement of the Lord. Vers 8. The grasse withereth the floure fadeth but the word of our God shall stand for euer THis repetition is added once againe to bring all the glorie of prowd flesh vnto nothing With matter of humiliation the Prophet mingleth matter of consolation it also therewithall conteines an excellent consolation to wit that the Lord hauing humbled his seruants forthwith giues them matter of ioy and gladnes This is the order of the text then The grasse withers but the word of the Lord indures for euer This only consolation is sufficient namely that the word of God is made the ground of our comfort Gods word the ground of our comfort as if God himselfe should reach out his hand to lift vs vp after he hath manifested to vs how emptie and destitute wee are of all good things and how perishable and transitorie our flesh is We then are fraile and fading as the flower but the word of the Lord is firme and eternall To be short that life which is wanting in vs is offred vs elsewhere The whole summe of the Gospell The summe of the Gospel is heere comprehended in few words for it consists in the knowledge of our miserie pouertie and vanitie that being humbled in good earnest we might haue our recourse vnto God by whose only grace we shall be whollie restored Let not such then as are acquainted with their wofull condition by nature be therefore out of heart Our base estate must not put vs vtterlie out of heart for the word of the Lord is set before them which is able to build them vp and to giue them strong consolation Moreouer wee are here taught to seeke consolation no where else but in eternitie which is only to be found in God and in none other for there is no stabilitie in earth or earthlie things No stabilitie in earth or earthly things What madnes is it then to place our happines in present things which wee see consume like smoke He therefore much deceiues himselfe which thinks he can meete with true felicitie till he be come vnto God who is therfore called the eternall in holy Scriptures because we might know that life flowes from him into vs yea he hath adopted vs for his children on this condition that we may partake with him in his immortalitie But all this shall profit vs very little vnlesse we be shewed the way how to attaine it The way how to attaine true felicitie the word therefore comes betweene from which we must not turne an haires breadth For if we wander and stray from it we shall be intangled in such wonderfull laborynths that we shall neuer know how to get out Now he saith the word endures for euer not only in it selfe but in vs also which we ought diligentlie to obserue because without this addition we should neuer be able to attaine any sound consolation And S. Peter a faithfull expositor of this place applies it vnto vs in saying that we are regenerated by this incorruptible seed yea by this word which saith he is preached amoÌ„g you 1. Pet. 1.23 whence we gather as I touched a little before that life is prepared for the dead which shall earnestlie draw neere to this fountaine set open vnto them for that power which is hidden in God is manifested vnto vs by this word Vers 9. O Zion that bringest good tidings get thee vp into the hie mountaine O Ierusalem that bringest good tidings lift vp thy voice with strength lift it vp be not afraid say vnto the Cities of Iudah Behold your God HE goes on still with the same argument The Lord promised before that he would send Prophets which should publish the promises to comfort this desolate and sorrowfull people now he commands that this consolation be spread further because he meanes that his grace shall be shed forth vpon the whole land of Iudeah He gaue hope of these ioyfull tidings to Ierusalem and Zion before now his purpose is that this voice should sound forth and ring throughout all the rest of the Cities for which purpose he commands them to lift vp the voice and to publish it in the high mountaine Now howsoeuer it be true that by the names of Zion and Ierusalem one and the same is to be vnderstood yet the repetition is diligentlie to be marked For the
God apart from other nations seeing our enemies in fighting haue victorie from heauen and our God in the meane while succors not vs at all Neither is it to be doubted but the infidels also mocked these poore captiues as it appeares by other places That this calamitie then might not cause the Iewes to forget the true religion God riseth vp and saith that a greater wrong can not be done vnto him then if the faithfull being wrung by afflictions should therefore conforme themselues to the idolatries and superstitions of the Gentiles Thus then he confirmes them in the truth of his promises lest they should faint vnder the burthens which they were to susteine But the Prophet speakes not to the men of his time only as we haue said but to all their successors who were to vndergoe sharp assaults against the Idols of prophane nations vnder whom they were held captiues And in the second place they had enough to doe to shunne the euill examples and customes of those nations for it was exceeding difficult for them to continue constant being mingled among Idolaters and dayly beholding their corrupt maners To the end therefore that they might not be tainted with any vain conceit to wit that the affaires of the Idolaters prospered well in regard of the honour which they did to their Idols and false gods the Prophet I say preuents such an offence and saith that they vvere in no vvise to compare the gods of the Gentiles vvith the God vvhom they and their fathers vvorshipped for those gods were made with mens hands the matter of them being but gold siluer wood stone or such like but their God was the Creator of heauen and earth Great must the outrage be therefore against his Maiestie when the same shall be compared with things of nothing yea it is a dishonor in the highest degree if he be not exalted farre aboue the Angels or whatsoeuer is called God When S. Paul vseth this testimonie against Idolaters Acts 17.29 he peruerts not the true sense of the Prophets words but from thence hee rightlie gathers that it is a wicked thing to represent God by any similitude at all And our Prophet not only disswades the Iewes here from distrust but also therewithall condemnes the superstitions of the Gentiles shewing it to be a thing quite repugnant to the nature of God to be represented by any grauen Image And thus we see the Apostles doctrine sutes well with this place for the Prophet hauing prooued that Gods power is infinite seeing he is able to comprehend all things in his fill vers 12. at last he concludes To vvhom vvill ye liken me Make what Image you will it shall be nothing like me This is a very profitable doctrine and well worthie our obseruation for were there but this one text it were enough to refute all the inuentions wherewith the Papists are misled who permit it as lawfull to represent God by outward shapes and figures The Prophet holds it as a resolued truth that it is vnpossible to make an Image of corruptible matter that should any way be able to match with the glorie of God he vtterlie reiects the Idols themselues so farre is he off then from speaking of adoring them that he counts it euen an execrable and horrible sacrilege so much as to frame or carue them and to set them vp before God But the holy Scripture is full of such sentences Moses aduertiseth the people who were inclined to this vice You saw no similitude nor shape saith he in the mountaine only you heard a voice take heed therefore lest being corrupted you should make you any grauen Image Deut. 4.12.15 Wil we haue a right knowledge of God then Gods image is most liuely represented vnto vs in his word Let vs not frame him after our fantasies but seeke him out in his word where we shall find his Image represented vnto vs in most liuely colours Let vs content our selues with this knowledge and neuer enterprise any thing of our owne heads for other meanes as Idols Images and Idols teachers of lies and Images will neuer teach vs the truth but vanitie lies as Ieremiah very well saith Chap. 10.8 The stock is but a doctrine of vanitie And Abacuck Chap. 2.18 The grauen Image is a thing teaching lies Now whereas the Lord sometimes compares himselfe to a Lyon to a Beare a man or the like this is nothing to prooue the lawfull vse of Images as the Papists dreame A dâ—â—ame of the Papists refuted but such similitudes serue to set forth the goodnes lenitie anger or seueritie of God with other affections attributed vnto him which can not be manifested vnto vs but vnder similitudes of things familiarly knowne To conclude if it were lawfull to represent God by an Image we should then put no differeÌ„ce between him and the dunghill gods of the Gentiles and so the Prophets doctrine could not stand firme Vers 19. The workeman melteth an image or the goldsmith beateth it out in gold or the goldsmith maketh siluer plates 20. Doth not the poore chuse out a tree that will not rot for an oblation Hee seeketh also vnto him a cunning workman to prepare an image that shall not be moued BEcause publike consent in things is of great force and that it is by and by receiued for a law if a thing once please the multitude the Prophet heere fortifies the faithfull against such an error Here is therefore an occupation or preuention as they call it to wit the Iewes were to take heede how they stood amazed in seeing idolaters so carefull in their strife who should haue the gaudiest gods for if they did so they were in danger to bee seduced by them But therewithall he riseth vp in an holy indignation against the desperate follie of men who so boile in their superstitious imaginations that euery one will haue an idoll fit to please his owne humor He also shewes that no state or condition of men are free from this impietie but that the poore are as well guiltie thereof as the rich All are gone out of the way all are coâ—rupt Psal 14.3 for the rich they make them gods of gold and siluer the poore of such a tree as likes him best And thus he shewes that all sorts are carried away with an intollerable furie in desiring and seeking out some excellent thing for the seruice of their gods though the meanes to doe it withall faile them Men will haue gods forsooth that they may looke vpon The beginning of idolatry and handle Loe here the originall and fountain from whence idolatrie hath sprung For God is not neere vs in a puppet but by his word and by the power of his holy Spirit And howsoeuer in his Sacraments he represents vnto vs liuely images of his grace and spirituall benefits yet his onely drift therein is to lift vp our mindes by them to himselfe But our Prophet in the meane while derides
any of them For he is called seruant in respect that God the Father hath not onely giuen him the charge of teaching or to doe some other thing but also in regard that hee hath called him to performe an excellent and peerelesse worke which is common to none but him Furthermore although this name be attributed to the person of Christ yet it ought to be referred to his humane nature for his Godhead being eternall and that in respect thereof he hath euer obtained equall glory with his Father Christ Gods seruant in respect of his humanitie it was necessary he should take our nature vpon him that he might submit himselfe to the obedience of a seruant And therefore Saint Paul saith that he being in the forme of God thought it no robberie to be equall with him and yet notwithstanding emptied himselfe and tooke vpon him the forme of a seruant c. Phil. 2.6 Christ then is a seruant but voluntarily Christ being Gods seruaÌ„t no way impaires his dignitie DispensatioÌ„ lest wee should imagin his dignity might be somewhat impaired therby Which the ancient Doctors signified vnder this word Dispensation whereby it came to passe as they say that Christ subiected himselfe to all our infirmities The affection by which he became subiect vnto God Christs subiection voluntarie was voluntarie in the meane while it was to the end he might become our seruant also notwithstanding this his so abiect a condition hinders him nothing at all from inioying his soueraigne maiestie for which cause the Apostle saith God hath giuen him a name aboue euery name Phil. 2.9 He vseth the particle demonstratiue Behold to bring the Iewes as it were to the sight of the thing done for that which they saw in Babylon was able to haue put them cleane out of heart He wils them therefore to turne their eies from beholding things present and to fix them onely vpon Christ Some expound the verbe Tamach which signifies To stay passiuely others actiuely If we take it in the passiue the sense will bee that God so staies himselfe vpon his Christ that hee will giue him charge of all things euen as masters doe to their trustie seruants Now it is a signe of great trust which the Father reposeth in him that hee giues him charge of all things and commits into his hands his owne rule authoritie and power Yet I reiect not the actiue signification to wit I will erect or set him vp or I will establish him in his estate for that which followes immediately after I vvill put my spirit vpon him is but a repetition of the same thing He saith in the first place then I vvill stay vpon him then he shewes the maner of this stay in saying that he will gouerne him by his Spirit and thus hee shewes that he will sustaine and helpe Christ in all things and will not suffer him to fall vnder any difficulties Now it was needfull that Christ should be indued with the holy Spirit from aboue Why Christ was to bee indued with the holy Spirit in regard hee was to take vpon him that diuine office of being mediator betweene God and men for according to his humane nature he was vnable to beare the waight of so great a burthen Christ a seruant elect Elect is here taken for excellent as in other places young men which are in the flower of their youth are called men of choice Hee is called a seruant elect then because hee shall beare the message of reconciliation and all his actions shall bee disposed of by the Lord. Yet behold heere a testimonie of that loue which God hath shewed vs in his onely Son for in him the head wee may see our election shine by which wee are adopted to the hope of a better life Seeing then that there is an heauenly power dwelling in the humane nature of Christ Wee must looke vpon Christ in both his natures when we heare him speake let vs not so much looke vpon flesh blood as lift vp our mindes higher that so we may see his diuinitie shine in all his actions In vvhom my soule delights By this testimonie we may conceiue that Iesus Christ is not onely well pleasing vnto God his Father but is also that his onely beloued Sonne so as there is no obtaining of any grace but by the meanes of his intercession In this sense it is alleadged by the Euangelists Mat. 3.17 Luke 9.35 Saint Paul also teacheth that wee were reconciled with God through this his vvelbeloued one for whose sake God loues vs Ephes 1.6 According to which our Prophet shewes that Christ shall not be adorned with the vertue and power of the holy Ghost for his owne particular onely but to shed it abroad also far and wide vpon others By the word iudgement hee vnderstands a well ordered gouernment and not the sentence which the Iudge pronounceth vpon the iudgement seat for the verbe To iudge among the Hebrewes signifies to rule gouerne and direct things He addes that this iudgement shall extend thorowout all the earth as well to the Gentiles as to the Iewes which promise was then new and strange for God was onely knowne in lurie Psal 76.1 so as forraine nations were excluded from any hope of grace We therefore that are Gentiles staÌ„d in exceeding need of these so cleare and euident testimonies that we may grow daily in the assurance of our vocation and calling for without these promises what assurance is left vs They nothing at all pertaine vnto vs. Christ was sent then to bring the whole world vnder the rule and obedience of God his Father Whence it appeares that al things without him are but a confused chaos Before hee comes therefore All things out of ordâ—r without Christ it is impossible to see any right order or gouerâ—â—ment among men Let vs then learne in all things to submit our neckes vnto his sweet yoke if we desire to be iustly and rightly gouerned Now we must iudge of this gouernment according to the nature of his kingdome that we liue in which as you know is not of this world but consists in the inward man Iohn 18.36 for it consists in a good conscience and integritie of life approued not of men only but of God chiefly and principally Wherein Christs kingdome principally consists The summe then comes to this that our whole life being peruerted since the time wee were altogether corrupted by the fall of Adam Christ is now towards the end of the world come vvith an heauenly power of the spirit The end of Christs comming in the flesh to change our hearts and to reforme vs into newnesse of life Vers 2. Hee shall not cry nor lift vp nor cause his voice to be heard in the streetes THe Prophet shewes after what manner Christ shall come to wit without such pompe and preparations as earthly Kings haue For when they come in trumpets are sounded on euery
time freely added new benefits to the former He vvill help thee Others supplie the relatiue Ci as if he had said Thy helper notwithstanding it seemes best to reade it apart and the sense had bin clearer if we had read it in the first person I vvill help thee but the difference is not great The summe of the whole comes to this If God haue regenerated vs he will surely help vs. that he which is the Creator of the people will be readie to succor them when the appointed time is come In which regard it is free for euery one to rest in the exposition he thinks best yet I had rather follow the plaine and the lesse constrained sense without supplying any thing The word Ioshurun is diuerslie expounded for some would deriue it of Iaschar which signifies To be vpright or To please others deriue it otherwise but I agree rather with those who translate Beloued deriuing it from the verb aboue mentioned Moses also hath giuen this title to the Israelites in his song Deut. 32.15 for howsoeuer some translate the Hebrue word there vpright as in this place yet the old translation agrees best which reades it My beloued is waxed fat Now our Prophet adornes his people with this name to the end that by the remembrance of benefits past they might conceiue good hope for the time to come A generall and perpetuall rule For the faithfull are to hold this as a generall and perpetuall rule that by mercies formerlie receiued they ought to expect no lesse fauors for hereafter otherwise we should sauour too much of ingratitude and should shew our selues not to rest at all in the promises which if they were soundly and deeply imprinted in our hearts would worke a setled peace and tranquillitie of spirit not to make vs idle but to chase away al inordinate feares and distrust For which cause he once againe repeates Feare not ô Iaakob whereunto also belongs that consolation of Christ Luk. 12.32 Feare not little flock for my Father takes pleasure in you and will giue you the Kingdome And questionlesse among so many dangers which threaten vs with death on euery side there is no remedie more soueraigne to appease our feares then this sentence A soueraigne remedie to appease our feares namely that God vouchsafeth so farre forth to fauour vs that we shall be euerlastinglie saued by him By the word Beloued then he giues them the better to vnderstand that their saluation depends vpon the grace and good will of God who reserues and attributes whollie to himselfe all that which is found praise-worthie in his people Vers 3. For I will powre water vpon the thirstie and floods vpon the dry grouÌ„d I will powre my spirit vpon thy seed and my blessing on thy buds HE continues on the same argument In the forme verse he promised them help here he describes the meanes and therewithall shewes wherein this promised help shall stand We must still keepe in mind therefore that these prophesies are to be referred to those wofull and dolefull times whereof mention hath bin made before to wit when all things were confused the people forsaken and all the promises of God seeming as if they had been of none effect the Prophet therefore meets with these doubts and compares the people to a drie and thirstie ground which hath no moysture left in it which similitude Dauid vseth Psal 141.6 to set forth his miserie Now howsoeuer they were ouerwhelmed with sorrowes and had lost all vigor yet lest their hearts should faint within them in these extremities they were to set these and the like sweete sentences before them And wee also are to haue our recourse to such promises as oft as dangers beset vs on euery side The vse for vs. so as we can see nothing but present death ready to swallow vs vp quick and by this meanes shall we remaine more then conquerors But it is required that we be such as haue a sense and feeling of our thirst and pouertie that so our fainting and parched soules may cheerefullie receiue refreshing from these floods By the word spirit he tels vs what is signified by vvaters and floods The spirit is also called vvater in Ezech. 36.25 but in a diuers sense For when Ezechiel attributes the name of vvaters to the holy Spirit he calles them pure vvaters hauing respect to the purgations vnder the Lawe Isaiah will afterwards likewise call the holy Spirit vvater but in another respect to wit in that it giues streÌ„gth and vigor to fainting soules by his secret and inward power But here the Prophets words haue a further extent for he not only speakes of the spirit of regeneration but there is an allusion to that generall vertue which it sheds into all the creatures whereof the Psalmist speakes Psal 104.30 When thou sendest forth thy spirit they are created This word Spiriâ— here not only signifies the spirit of regeneration but that generall vertue which it sheds into all the creatures and thou renuest the face of the earth Now as Dauid there in the first place shewes that all the parts of the world are reuiued by that secret power which God breathes into them so afterwards he attributes vnto the Lord a sufficient abilitie forthwith as soone as it pleaseth him to renue the whole frame of heauen and earth that it should not fall to ruine In the same sense doth our Prophet call vvater the sudden restauration of the Church as if he should say the restoring therof is in the hand of God as well as it rests in him by dewes or showers to fructifie barren parched grouÌ„ds Thus the Spirit is compared vnto vvater because without it all things would fade and wither with drouth he it is also that reuiues the world by a secret sprinkling of it with his power and redresseth the barrennes that proceeds of heate and drouth whereby the earth recouers a new face as it were which is yet further amplified by the word blessing added in the end of the verse Vers 4. And they shall grow as among the grasse and as the willowes by the riuers of waters This verse is an amplification of the former THere is nothing contained in this verse but that which I haue alleadged out of the hundreth and fourth Psalme to wit that when God sends forth his Spirit then the whole face of the earth is renued and the things which were before parched vp with heate shall beginne to wax greene and florishing euen as the hearbs sprout after they haue been watered by the dewes from heauen He amplifies his speech by these similitudes and shewes more plainly that it shall be no lesse difficult for God to repeople his Church a new which was barren and deformed in regard of the wofull estate in which shee was then to giue the earth power to bud and bring forth gâ—asse and hearbs Moreouer albeit hee speakes not properly heere of regeneration
for which cause indeed the foundations of Ierusalem are called euerlasting It is as much then as if he had said Before there vvere any men to forge or frame Idols I determined in my secret counsell to haue a Church which should indure for euer This people therefore is the most ancient and excellent of all others though others be before them both in yeeres and in dignitie For as all things were created for man so all men were made to serue the Church All men made to serue the Church yea there is not any nation whatsoeuer be it neuer so high or mightie which is not much inferiour For the Church is the body of Christ which far surpasseth both in age and excellencie The Church Christs bodie therefore shee is the most ancient and excellent of all We will not stand to recount fables Fables as the Iewes doe who affirme Ierusalem to be built from the beginning for the Prophet respects not beginnings of time here And yet wee must hold this principle A principle that the elect people are more honourable and ancient then the strange nations because they approch neerer vnto God who is the fountaine of eternitie Let them shew This permission giuen shewes that men shall but lose their time in looking for any answer from Idols touching the foretelling of things to come Idols vsed equiuocatiōs and if they should yet their answers would proue nothing but impostures and words hauing alwaies a double signification wherewith they were sure to bee seduced that went to aske counsell of them as wee haue said heeretofore Vers 8. Feare yee not neither be afraid haue I not told thee of old and haue declared it You are euen my witnesses whether there be a God beside me or a * Or strong God that I know not ISaiah shewes now wherefore hee spake of the power of God to wit that hee might confirme the peoples faith for this is the conclusion which he gathers out of the former arguments A conclusion out of the former arguments Seeing the Lord is so powerfull and gouernes all things after the counsell of his own will therefore the people whom he hath taken into his protection haue no cause to feare In the next place hee repeates that which was said before to wit that God had not onely succoured the Iewes in hugger mugger in shewing himselfe at vnawares when none waited for his helpe but had also vpheld their faith by many prophecies and gaue them sufficient testimonies of his fatherly fauour so as his diuinitie was manifested to the vtmost For what should it profit vs to know that God both foresees and is able to doe all things The knowledge of Gods prescience and power shold little auaile vs if he manifested not the same for our good if he did not therewithall manifest the same vnto vs concerning our saluation Albeit then it is his pleasure that many things should be vnknowne to vs yet hee communicates so much of his counsels as is expedient and fit for vs to vnderstand The word Meaz signifies a long time or if any had rather take it otherwise it notes out an opportunitie or fitnesse of time for the Lord reueales his secrets vnto his elect when he sees the time to be conuenient But the first interpretation seemes to me the least constrained Wherefore you are my vvitnesses His meaning is as I haue touched before that the people could not pretend ignorance if they contented not themselues with one God seeing he hath so fully manifested himselfe vnto them that they might be the best vvitnesses of his diuine power What is the end of our knowledge then concerning Gods glorie Euen openly to vvitnesse the truth of God before men as hath been said before vnlesse we had rather be counted smotherers of that light which hee hath manifested vnto vs by his holy Spirit Moreouer we can be no lawfull vvitnesses of Gods truth if he confirme vs not by his truth for what validitie is there in his testimony who doubts of the truth which he is to professe Wee must therefore be both taught by Gods word if we will haue such a faith and hope as accomplisheth saluation He attributes heere vnto God the title of strength as in many other places because it is not enough to know the eternall essence of God vnlesse wee therewithall ascribe vnto him power strength Otherwise we should leaue him onely a bare and naked title as the vnbeleeuers doe who indeed confesse there is a God with their mouthes and afterwards attribute his power to this and that creature Vers 9. All they that make an Image are vanitie and their * Or desirable delectable things shall not profite them and they are their owne witnesses that they see not nor know therefore they shall be confounded THe Lord now on the contrarie shewes how miserable the Idolaters are which erre and vanish away in their inuentions being not fast grounded vpon his eternall truth to wit they are senselesse and void of sound iudgement And as he hath heretofore iustly condemned the ingratitude of the people if by the testimonies of Gods prescience and prouidence they were not incouraged to hope well so now on the contrarie he armes and fortifies them against the superstitions of the Gentiles The faithfull armed against the superstitions of the Gentiles But in regard the vnbeleeuers were many in number and flowed in forces and riches he denounceth that all is vanitie and to be short that all their goodly shewes would proue deceiptfull helps in the end By their desirable Desirable things he not only comprehends their Idols but also all their seruice vestments pomp and ceremonies which fooles are wont to honour them withall And he sets out these things by a very fit word for seeing the chiefe end of mans life The chiefe end of mans life consists in aduancing the true knowledge and worship of God wherein stands the maine difference betweene vs and brute beasts so must it be preferred before all things be they neuer so excellent to this I say we ought to referre all the thoughts and desires of our hearts It is not without cause then that the Scripture vseth this word when it speakes of Gods worship and seruice but it is vsed here touching a corrupt and furious zeale wherewithall Idolaters are caried away after their Idols and their seruices for this cause he saith that all their desirable things about which they spend so much time are both vaine and vnprofitable Oftentimes also this desire is compared to the filthie lust wherewith men are so bewitched or whollie blinded that they can not see their villanie nor yet obey common reason whereof we haue largely spoken in the first Chapter In that he addes themselues are vvitnesses some expound it that the Idols beare witnes against themselues and plainely teach what vanitie there is in thē so as they which perceiue it not
their extreme fall be Vers 12. The smith taketh an instrument and worketh in the coales and fashioneth it with his hammers and worketh it with the strength of his armes yea hee is an hungred and his strength faileth hee drinketh no water and is faint 13. The Carpenter stretcheth out a line he fashioneth it with a red threed he planteth it and he pourtraieth it with the compasse and maketh it after the figure of a man and according to the beautie of a man that it may remaine in an house IT is not in vaine that the Prophet makes this large description The furie of Idolaters amplified for his meaning is to rouze vp the drowsie consciences of the superstitious out of their senslesse blockishnes if by any meanes he might either terrifie or at least hinder the Iewes from being made drunke with this poisoned cup for they were compassed about on all sides with an infinite number of idolaters He disciphers out euerie thing point by point that he might giue them cleerly to discerne of their spirituall frensie and madnesse I grant he might haue condemned this their wickednesse euen in few words but this large description makes it very apparant when hee thus reckons vp the Smith the Carpenter the tooles labour and diligence of these workemen to bring vs as you would say euen to the acting of the thing it selfe For men who naturally haue these errors ingrauen in their vnderstandings are more moued this way then by a plaine sermon Neither can they be wakened from their sluggishnesse but by continuall loud cries All things therefore must of necessitie be minced out vnto them by small morsels yea they had neede haue it chewed for them and put into their mouthes like young children that so at the last they may comprehend that doctrine which otherwise seemes new and strange vnto them Yea is hungry Hee expresseth the zeale wherewith Idolaters are carried away in forging their gods for they are so fierie and vehement that they can keepe no measure at all Their lusts pricke them forward as mad men to runne vpon their owne destruction they will not afford themselues time to eate nor drinke This furie therefore may well be compared to the raging lusts of whoremongers as we haue said before In a word they spare not their strength but imploy all the faculties powers both of soule body in this businesse which is better vnderstood by The strength of the arme As if he had said They depriue themselues of diet and rest they apply to the vtmost the strength of their armes yea they will scarsly allow themselues the common comforts of nature In a word they spare neither paines nor cost to finish their gods which they so much desire vers 9. Now whereas hee saith that though these saint yet they giue not ouer but indure hunger and thirst rather then to hinder their work it is to be vnderstood of the workmen yet it may also as well extend it selfe to all the indeuors of an inconsiderate zeale For we see how the superstitious will torment their bodies in their feruent deuotions as they call them But the more they melt and pine away themselues to fall into perdition the more vile and abominable is our sloth when wee defraud God of that seruice which to him appertaines But in the end hee shewes with what folly this diligence is filled seeing the whole fruit of their labour is to behold their Idols idlely to rest without feare in whatsoeuer place they were fastened as if some lazie bodie should wallow in the ashes or lie all day soaking in his bed Vers 14. He will hew him downe cedars and take the pine tree and the oke and taketh courage among the trees of the forrest hee planteth a firre tree and the raine doth nourish it In this verse the Prophet describes not onely their violent furie but their wilfull obstinacie THe Prophet sets forth not onely the zeale and witlesse rage of Idolaters but also their obstinacie and rebellion For in that he saith they cut downe cedars and did plant a firre-tree it is to shew that they perseuered long in their follie and were not ouertaken with any suddeÌ„ passion which droue them to forge these gods They are not content onely to chuse trees of sufficient growth but they also plant them young water and husband them and vvait a long while till they be come to a sufficient stature to make an Idoll of When wee reade these things and see such an horrible rage let vs know that God takes vs by the necke as it were to pull vs thence and to continue vs in true pietie Wee must take these foxes I meane these lusts betimes and kill them whilest they be cubs lest if we nourish them ouer long in our breasts they grow wild and impregnable Wee are euermore to watch ouer our owne hearts that a wicked lust no sooner creepes in to carry vs away to the loue of Idols but wee forthwith roote it out for feare of falling into these deepe gulphes because euen the best of vs all beares about with vs some seedes of this brutishnes which by no meanes can be weeded out nay they wil bud sprout vp in vs without ceasing vnlesse we be purged of them by the power of the holy Ghost Moreouer seeing Idolaters are thus violently carried â—owne the streame in seruing their Idols â—â—ue not wee cause to blush for shame that aâ—â— so cold in the seruice of our God In that Idolaters are so vehement in their Idoll seruice it ought to make vs blush that are so cold in Gods seruice Let vs â— say blush and be ashamed of our sloth and lâ—kewarmnesse nay key coldnesse whilest â—â—ose that worship Idols are fire hote as it were with zeale and let vs also bethinke vs of the count wee are to make With what veâ—emencie are the Turkes Turkes carried away whâ—n the matter concernes the maintenance of their Mahomet Mahomet and his blasphemies Are they not ready to shed their owne blood and to giue their liues for the defence thereof The Papists Papists are not behind them herein for they are no lesse inflamed with furie to vphold their superstitions And we in the meane while can content our selues to sit still much adoe there is to quicken vp our zeale nay doe we not often euen quench those good sparkles which God hath kindled in vs by his holy Spirit HearkeÌ„ what Ieremiah saith Hath any Nation changed their gods But my people hath forsaken me the fountaine of liuing waters to dig vnto themselues broken pits that can hold no water Ier. 2.11 This comparison therefore ought to be well obserued Note lest wee be found lesse constant in maintaining the trueth then Idolaters are obstinate in defending lies Vers 15. A man burneth thereof for he will take thereof and warme himselfe also hee kindleth it and baketh bread yet hee maketh a god and worshippeth it
they a thing much frequented among the Hebrewes But I haue set downe that which seemed fittest You may also adde that it is verie vsuall in the Hebrew tongue to conceale the name of God when it mentions him Now it appeares by many places of Scripture in what sense God is said to blind the eies and to harden How God is said to blinde and harden the hearts to wit when he takes away the light of his holy Spirit and giues men vp to their owne lusts so as they can no more be reclaimed by any perswasion He also armes Satan with the efficacie of error by causing him to lay such snares in the way of those that receiue not the truth in loue as they can neuer wind themselues out but must still be subiect to his illusions and bewitchings What remaines then but grosse darknesse and blockish ignorance through which this tyrant the father of lies and of darknesse gets free egresse and regresse For there is not left vs so much as one sparkle of light to scatter these mists of error but wee shall be driuen on with the Spirit of giddinesse wherewith the Lord smites the reprobates so as we shall be strangely haled to and fro at Satans pleasure And yet we must not lay the blame of this blinding vpon God The blame of blinding not to be laid vpon God for hee alwaies findes iust cause so to doe though many times it be hid and concealed from vs. Neither is it fit we should curiously prie into this secret nor to enter into his hidden counsell vnlesse we meane withall to beare away the punishment of our owne presumption I grant the causes for the most part are most apparant as mens vnthankfulnesse and rebellion against God as Saint Paul describes it at large in the Epistle to the Romans Chap. 1.28 for their blinding is the iust fruit of their deserts Howsoeuer men excuse themselues then through ignorance yet this will be no sufficient plea for they had neuer heen wrapped in such errors if the Lord had not done it for their wickednesse sake Now from the iust iudgements of the one we may draw sound and infallible arguments from the iniquities of the other for God is iust and therefore neuer punisheth any man vniustly he blindes no man till himselfe hath deserued it and hath wittingly shut his owne eies let the fault therefore rest wholly in men The fault must rest on man who of set purpose seeke their owne blinding and hardening The Prophets meaning then doubtlesse is that men who ought to suffer themselues to bee gouerned by diuine instincts being naturally indued with some light of reason were worthily reiected of the father of lights to be the bondslaues of Satan Vers 19. * Or he returnes not to his heart And none considereth in his heart neither is there knowledge nor vnderstanding to say I haue burnt halfe of it euen in the fire and haue baked bread also vpon the coales thereof I haue rosted flesh and eaten it and shall I make the residue thereof an abomination shall I bow to the stocke of a tree THis is a confirmation A confirmation of the former sentence whereby the Prophet labours to preuent all excuses because vnbeleeuers delight to maintaine and vphold their owne ignorance And whereas it commonly falles out that men haue ripe wits in deuising and foreseeing things for their owne aduantage in the world but are as blind as Moles or Backes in things belonging to Gods worship and seruice the chiefe cause is that they are too eager in pursuing worldly profits and pleasures stare too slacke in seeking first the kingdome of God In this sentence therefore the Prophet reproues this contempt of pietie and religion in that hauing fetched such long circuits yet these vnbeleeuers consider not in themselues whether they are in the right way or no or whether they labour not in vaine in spending so much cost and labour in the pursuit of their errors and superstitions He also proues that their sottishnesse is inexcusable in that they giue themselues to such new found seruices For if they did but weigh all circumstances a little in an equall ballance they might easilie perceiue their owne grosse folly but seeing they be blind it is a signe they meane to deceiue themselues and to please themselues in their blindnesse And therefore there is no pretext of excuse at all left them which can stand them in any stead ignorance they can pretend none because they will not apply their wits to search out the truth Returning into the heart is taken heere for consulting apart by a mans selfe for there is scarce a child so rude that may not bee a sufficient Iudge to condemne so palpable a madnesse The superstitious therefore fauour themselues too much for they sinne not altogether of ignorance neither is this vice so much to be attributed to mans naturall corruption as to his obstinate and heady opinion Vers 20. He feedeth of ashes a seduced heart hath deceiued him that hee cannot deliuer his soule and say Is there not a lie in my right hand THis verse againe confirmes the former sentence To feede of ashes Another confirmatiō signifies as much as to be repleat with ashes as to feede vpon winde Hos 12.1 signifies to bee filled with winde for the same may be said of the one that is said of the other As on the contrary Thou shalt feede the truth Psal 37.3 for thou shalt be saciate with truth that is to say filled Others againe expound Thou shalt administer spirituall foode others Thou shalt feede faithfully But I had rather follow the first interpretation Heere his meaning is to say that men are swollen indeed but in the meane while they are windie and emptie for they are onely stuffed with vanity which hath no stedfastnesse in it And therefore they rather burst with pride then by being any way satisfied with good nourishment Afterwards he comprehends both the former points againe to wit that they see nothing because they are intangled with deceitfull baits and yet that they wittingly and willinglie cast themselues into these snares of vanitie The Prophet insists long vpon this matter to shew that nothing pusheth forward these Idolaters and the superstitious sort to commit these outrages but their own free will What reason haue they then to lay the blame vpon others seeing the cause of these euils proceedes altogether from themselues which euils they will needes retaine and carefully nourish within them They aduance themselues in wonderfull pride against God they are repleat with a false opinion of their owne superstitions in a word all vnbeleeuers are readie to burst with pride Let vs in the meane while feed vpon the solid meate of sinceritie and truth and let vs beware we suffer not our selues to be misled by any such delusions Notwithstanding he taxeth them iustly you see for pleasing themselues in so foule a vice for who is
then had iust cause to reproch the Iewes that if they had not wittingly depriued themselues of the fruit of this doctrine they should haue bin ignorant of nothing that tended to their profit and saluation Now if it bee affirmed touching the Law that by it God taught his people profitable things how much more may it be said of the Gospell by which whatsoeuer is profitable and necessary is fully reuealed vnto vs And here also we see how execrable the blasphemies of the Papists are Papists giue God the lie who auer that the reading of the Scripture is dangerous and hurtfull that they may disswade the laitie as they call them from medling therewith What Dare they indeed giue the lie to God who by the mouth of his holy Prophet pronounceth that they are profitable See 2. Tim. 3.16 Whether is it better we should beleeue God or them Let them disgorge their blasphemies then as long as they will with an whorish forehead yet ought not we to refraine the studie of them for wee shall perceiue that Isaiah hath spoken the truth if wee reade the holy Scriptures with feare and reuerence Guiding thy vvay These wordes shew yet more cleerly the profitablenesse before mentioned For the Prophets meaning is that the way of saluation is set open to vs if we heare God speaking because he is readie to leade vs through the whole course of our life if we will submit our selues to his lore And thus Moses protests that hee set before the people life and death Deut 30.19 Also This is the way walke in it For the rule of a godly life is contained in the Law the which cannot deceiue I command thee this day saith Moses that thou loue the Lord thy God that thou walke in his waies and that thou keepe his commandements ordinances iudgements that thou maiest liue that the Lord may blesse thee in the land whither thou goest to possesse it Deut. 30.16 The summe is that such as are teachable shall neuer bee destitute of light vnderstanding nor counsell Vers 18. Oh that thou haddest hearkened to my commandements Then had thy * Or peace prosperitie been as the flood and thy righteousnesse as the waues of the sea IN regard the people might haue complained of their being led captiue the Prophet to preuent such grudgings A preuentiō shewes the cause why it came to passe namely because they reiected the doctrine of saluation without reaping any benefit by it No doubt but he had respect to Moses his song where there are almost the same words repeated Oh that they were wise then they would consider their latter end Deut. 32.29 The particle Lu heere signifies a wish Oh that or Would to God But the Lord not onely complaines that the Iewes lightly esteemed the good and profitable things offerd them but he also bewailes their miserie as a father doth that of his children For he takes no pleasure in afflicting vs God takes no pleasure in our afflictions neither would he shew himselfe seuere but that wee constraine him thereto by our frowardnesse God then is heere moued vvith compassion in beholding their ruin who had rather wittingly perish then to be saued for he was readie to haue dealt all sorts of blessings liberally amongst them if they by their owne rebellion had not repelled and put him backe Now it were preposterous to enter into Gods secret counsell Who art thou that disputest with God and to inquire wherefore himselfe made not the externall word effectuall vpon them by the worke of his holie Spirit For the question is not heere of his power but mans rebellion is heere onely reproued that they may be left without excuse Truely as oft as God calles vs to himselfe by his word there is a full and absolute felicitie offered vs which wee obstinatelie resist Wee haue told you before that the word peace signifies all happy euents It is then as if he had said Thou haddest had abundance of all good things and shouldest neuer neede to haue feared any change in regard the blessing of God vpon his seruants is a fountaine that can neuer bee drawne drie As touching the word iustice Tondroit ioined vnto peace wee may take it for that which wee commonly call thy right But I had rather vnderstand it of a Commonwealth well gouerned where all things are ruled orderly and well as if hee should say All things had prospered and had gone well with thee and thou hadst had a florishing State Hee worthily ioines such an estate with peace for if good gouernement bee ouerthrowne all goes out of frame for it is not possible to inioy a right peace where iustice is wanting Not possible to inioy a comfortable peace where iustice is wanting that is to say vnlesse matters of state be managed with equitie and vprightnesse If we loue peace then let vs forthwith be instant with the Lord to obtaine this happie estate which is blessed of him Some descant heere vpon spirituall iustice and vpon remission of sinnes but they misse the marke and stray quite from our Prophets meaning who speakes plainly and simply Vers 19. Thy seede also had been as the sand and * Or the children the fruit of thy bodie like the grauell thereof his name should not haue been cut off nor * Or abolished destroied before me THis also appertaines to an happy estate namely when posteritie is increased for by their helpe the aged are comforted and refreshed in their labours and the aduersaries repulsed The Psalmist you know compares such children to arrowes shot from the hand of a mighty man and pronounceth him blessed that hath his quiuer full of them Psal 127.5 that is to say who hath many such children In mentioning of sand it seemes he had respect to the promise made to Abraham I will multiply thy seede as the starres of the heauen and as the sand by the sea shore Gen. 22.17 Afterwards he repeates the same thing in diuers words according to the custome of the Hebrewes calling children and grauell that which he had called seede and sand In a word hee shewes that the people hindered God from causing them to feele and taste the fruit of his promise Afterwards comming to the interruption of this grace hee plainly reprocheth them namely that themselues had sought their owne ruine and destruction whereas God had multiplied them wonderfully by his power For by the word name hee vnderstands the lawful estate of the people which had alwaies florished if the course of Gods blessing had not been stopped And whereas he saith the people were abolished this must bee vnderstood in respect of the land of Canaan out of which Gods people being vomited Leuit. 18.25.28 they seemed to bee banished the house of their father For the Temple whereof the Iewes were depriued was a sacrament vnto them of Gods presence and the land it selfe was a pledge vnto them of their heauenly inheritance
euen in wilde beasts who yet are gentle and louing in this behalfe howsoeuer otherwise they be of cruell and fierce natures Now in regard women sometimes proue more vnnaturall then wilde beasts yea and ouercome them in crueltie by neglecting the fruit of their bodies the Lord addes that if this should fall out that yet he will neuer forget his people For the firme and vnmoueable affection he beares vs farre surmounts the vehement loue and amitie of all fathers and mothers in the world Let vs then call to minde what Christ saith Math. 7.11 If you which are euill can giue good things to your children how much more will your heauenly father Is it possible that he should emptie himselfe of this fatherly affection No verily Men which are of peruerse natures and loue thēselues yet will not neglect their children and will the Lord the fountaine of mercie who needs nothing but giues to all men liberallie and hath not the lesse neglect his Church Wherefore howsoeuer it falles out sometimes that mothers reiect and forsake their children which yet is prodigious yet notwithstanding God who loues his children with a stable constant and perpetuall loue will neuer reiect them To conclude then Chap. 27.23 Hebr. 13.5 our Prophet heere sets out the inestimable care of God who watcheth night and day for our saluation to assure vs that he will neuer leaue nor forsake vs though we be tossed to and fro with many and great calamities Vers 16. Behold I haue grauen thee vpon the palmes of mine hands thy walles are euer in my sight Gods loue to his Church set forth by another similitude BY another similitude he sets forth this inestimable care that God hath ouer vs. We vse to say in our common prouerb That one hath that vpon his fingers ends which is seriouslie imprinted in his memorie And when Moses commands a dayly meditation in Gods law he saith Thou shalt bind them vpon thine hands Deuter. 6.8 that so they might alwaies haue Gods commandements before their eies Heere our Prophet vseth the same similitude as if he should say I can no sooner looke vpō my hands but I behold thee there I beare thee so ingrauen vpon my heart that nothing is able to blot out the remembrance of thee In a word I can not forget thee but I should also forget my selfe True it is that GOD hath neither hands nor any bodily shape but thus it pleaseth the holy Ghost to stoupe downe to our slender and weake capacities that he might the better set forth the infinite loue which he beares vs. And because the Church is in many places called the Temple or Citie of God whence also comes that similitude of building so much frequented in the scriptures Psal 102.16 Ier. 24.6 Math. 16.18 therefore the Prophet brings in the similitude of vvalles by which hee notes out the quiet and peaceable estate of the Church as if he should say I will alwaies see that Ierusalem shall florish and be in good plight Whence also we obserue that heere is set forth vnto vs a right order of gouernment and discipline A right order of discipline described whereof the Lord will be the perpetuall protector and defender as himselfe heere protests Let vs also remember that this prophesie tooke place in that wofull desolation when the walles of Ierusalem which were the liuely image of the Church Ierusalems walls a liuely image of the Church were throwne downe the Temple raced good gouernment abolished and in a word when all things were out of ioint and almost brought to vtter confusion for he promiseth that all the Churches priuiledges shall forthwith be restored to their first perfection Vers 17. Thy builders make haste thy destroyers and they that haue made thee waste are departed from thee HE amplifies that which he touched in briefe in the former verse An amplification of the former verse for his speech might haue bin esteemed ridiculous vaine concerning this continuall care that God hath ouer the Church and her walles which he now suffered to be raced to the very foundations For this cause I say he addes an exposition to wit that it is ruinated indeed but ere long it shall be reedified anew From this word builders wee may gather wherin the right way of repayring the church consists The right way to repaire the Churches ruines namely if the Lord bee pleased to send forth master Carpenters and Masons to frame it anew Secondly in driuing out the destroiers which build not but breake downe For albeit God can build vp his church without the helpe of men yet is he pleased to vse their labours and howsoeuer he finisheth the whole building himselfe alone by the secret worke of his holy Spirit yet hee blesseth the indeuors of his seruants that the same should not become altogether vnfruitfull To him we must pray and from him alone wee must expect workemen for hee is able to fit them with gifts and graces and to appoint out to euery one his taske as Saint Paul saith 2. Cor. 3.5 Thus wee are then not onely to pray that God would send forth labourers into his haruest but also that he would furnish them with power and efficacie Mat. 9.38 that they may not bestow their paines in vaine Is the doctrine of the Gospell then preached with some fruit It comes to passe by the singular goodnesse of God But this were not enough vnlesse he therwithall should driue farre off the destroiers for Satan inuades and assaults the Church by infinit waies neither wants hee his supposts and catchpoles who imploy all their forces either to slake hinder or ouerthrow the Lords building and therefore we ought continually to pray that God would still defeate all their enterprises But if that good be not done which we desire let vs accuse our selues and our owne ingratitude for the Lord is readie to bestow his benefits vpon vs in great abundance Vers 18. Lift vp thine eies round about and behold all these gather themselues together and come to thee As I liue saith the Lord thou shalt surely put them all vpon thee as a garment and gird thy selfe with them like a bride HE awakens the Church by setting her deliuerance before her eies The Church is exhorted to behold her glory in the middest of her greatest ruines to the end she might view this so glorious a worke might behold the troopes of men which should flow in vnto her on euery side Now as this gathering together serued to sustaine the mindes of the faithfull in captiuitie so was it their duties who saw it accomplished indeede to render thanks vnto God Whence it appeares that this prophecie was of good vse in both the times as well whilest their deliuerance was yet hidden vnder hope as when it was ratified by the effects And albeit also he speakes to the Church in generall yet this speech belongs to euery one in particular that
so all generally and euery one particularly might imbrace these promises When hee commands them to lift vp their eies it is to shew that the cause which moues vs to faint is in that we doe not so diligentlie obserue the work of the Lord as we ought but suffer out eies to bee couered as it were with a vaile by reason whereof wee cannot see three paces before vs. Thence also it comes that we can hardly coÌ„ceiue any hope but are euer and anon plunged into despaire when the least troubles arise Now if this bee said of the whole Church let euery man examine his owne heart Vse to vs. and see how subiect he is to this vice and let him euer stirre vp yea awaken his spirits to behold the workes of the Lord and to rest himselfe vpon his promises with his whole heart In that he saith the children of the church shall be gathered the meaning is to bee one bodie with Christ and as one fold vnder one shepheard we must be gathered into one lap of the Church For Christ holds none other to be in the number of his sheepe but such as are ioined into one body by the vnitie of one faith Christ â—â—lds none for his sheepe but such as are made one with him by faith Iohn 10.16 Whosoeuer then vvould bee accounted among Gods children let him be a childe of the Church for as many as are separate from her shall alwaies bee held as strangers before God As a garment or ornament The Prophet shewes wherein the chiefe ornament of the Church consists Wherein the chiefest ornament of the Church consists to wit in hauing many children gathered into her lap by forth and gouerned by the Spirit of God Behold the true beautie behold the glorie of the Church which otherwise is deformed and ill fauoured yea torne and rent in pieces if she be destituted of these ornaments Heereby we see that the Papists haue great skill in discerning of the right ornaments of the Churchâ— for they please themselues in nothing but crucifixes With what ornaments the Church of Rome deckes her selfe paintings images stately buildings gold precious stones and glorious vestments that is to say in bables and puppets fit for little children But the true dignitie and glorie of the Church is all inward Psal 45.13 because it consists in the gifts and graces of the holy Ghost in a word it consists in faith and in good workes Faith and good workes the beauty of the Church Whence it followes that she is then clothed with royall robes when people being knit together by faith doe assemble into her lap and worship God in spirit and in truth Now that this promise might haue the greater weight the Lord addes an oath that he might drawes to credit the same to the end that when the Church as we thinke is at the very pits brinke we should then wait and expect her restauration Which doctrine if euer there were neede of it it is now much more For whither soeuer we turne our eies what see wee else but horrible desolations The vse to vs. What are we to doe then Let vs deliuer our soules from despaire by staying our selues vpon this oath As I liue And let not our small number dismay vs though for that cause the world despiseth and disgraceth vs. No the Lord we doubt not hath his elect scattered heere and there whom at the length he will assuredly gather into his Church Let vs plucke vp our spirits then and lift vp our eies by a true faith that wee may not onely extend our hopes to one age but to many Vers 19. For thy desolations and waste places and thy land destroied shall surely be now narrow for theÌ„ that shal dwel in it and they that deuoure thee shall be farre away HE confirmes that which went before A confirmation of the former sentence but in other words to wit that the change by him promised is in Gods hand who will cause his Church which hath a long time lien desolate and vvaste to be suddenly inhabited againe and that in such wise as the land shall not be large enough to containe so manie inhabitants He vseth a similitude of a Citie broken downe whose walles and buildings are reedified vnto which also the people flow in such troopes that the bounds thereof must be inlarged because the first circuits are too narrow for them all And thus he not onely speakes of the peoples returne from Babylon but also of that restauration wrought by Christ when the Church was not onely spread thorowout Iudea but also thorowout all the quarters of the world Moreouer he addes that succours shall be in a readinesse to defend the Church against her enemies which would molest her with outrages and iniuries These shall not be able to hurt her Why so God will driue them farre away not that the Church had euer any perfect rest in this world The Church attaines not a full rest in this world or could be exempt from all violence of enemies but howsoeuer it be God who still supports the infirmities of his seruants hath alwaies resisted the wicked repressed or vtterly defeated their plots that so the kingdome of Satan might neuer waxe great by the ruines of the Church Vers 20. The children of thy barrennes shall say againe in thine eares The place is strait for mee giue places to me that I may dwell ISaiah goes on with the same argument The same argument still prosecuted and vnder another figure promiseth the Churches restauration Now he compares her to a widow or rather to a wife that is barren to set forth the miserable and desolate condition of this people who were oppressed vnder so many euils that the memory of that nation was in a maner extinct for they were mingled among the Chaldeans who held them prisoners so as they were almost incorporated into one body with them Wee are not to maruell then if he coÌ„pares the church as a barren vvife for shee conceiued no more children in her wombe In former time the Iewes florished but now their kingdome was torne in sunder their power vtterly ouerthrowne and their name in a manner buried in obliuion when they were led into captiuitie Hee promiseth then that the Church shall come forth of these sinkes and that she who now sits solitarie shall returne to her first estate Which is signified by the word againe â—â— for thereby he assures them that God was able to render them that againe which in former time he had bestowed vpoÌ„ them though now for a season he had depriued them thereof Whereas many take children of barrennes for orphelins me thinks it sutes not with the text because widowhood and barrennes is referred rather to the person of the Church And therefore by way of amplification he calles them so who beyond all hope were giuen to her that was a widow and barren Giue place That is to say
for my sake giue way Not that it is seemely for the faithfull to driue their brethren out of the place wherein they dwell but the Prophet borrowed a phrase of speech which is commonly vsed to signifie that no incoÌ„moditie whatsoeuer shall hinder many from desiring to be receiued and that place may be giuen them This came to passe when the Lord gathered an infinite number of soules from all parts of the world For in a moment and aboue mans reason the Church which was emptie before was replenished her bounds vvere enlarged and extended farre and neere Vers 21. Then shalt thou say in thine heart Who hath begotten me these seeing I am barren and desolate a captiue and a wanderer to and fro And who hath nourished them Behold I was left alone Whence are these The Church brought in admiring her extraordinarie exaltation BY these words he shewes that the restauration of the Church whereof he now speakes shall be admirable and therefore he brings her in wondring yea astonished that she is exalted by so extraordinarie and vnexpected a maner And to say the truth this is no superfluous description For the children of God and of the Church are not made new creatures by the will of flesh and blood but by the secret vertue of the holy Ghost neither are they borne into this world as we see men dayly haue a new of-spring to replenish common-wealths for naturallie we haue no part in the kingdome of God If any man then will but consider of this new and vnaccustomed change and then by what meanes the Church was multiplied and nourished a loÌ„g time in her poore estate he shall be constreined to admire and vvondâ—â— thereat Now he shewes that this shall be no fained admiratioÌ„ in which arte flatterers haue great skill but it shall proceed from a true affection of the heart Why so Because there shall be iust occasion to vvonder in regard the Lord hath so long and in so many dangers not only preserued his Church but hath made it multiplie into a new generation vnhoped for For who would haue imagined that when the Iewes were in the most contemptible condition that might be couered ouer as it were with miseries and reproches that any one of the Gentiles vvould haue desired societie vvith such Moreouer there was no likelihood that mens minds could feele so sudden an alteration as to ioine themselues to such a religion as themselues both hated and despised before nay more then that the wall of separation then stood which shut out all strangers and vncircumcised ones from entring into the Church of God But he addes the reason of so great an astonishment to wit that she was barren before and therefore was vtterlie destituted of children For the word of God which is the spirituall seed wherewith the children of the Church were begotten ceased the sacrifices also were broken off in a word whatsoeuer serued to maintaine a state in perfection was abolished Besides the Church is called barren not because God euer forsakes her but in regard his gracious presence doth not alwaies appeare We saw a wofull spectacle of this barrennes A wofull spectacle of the Churches barrennes seene in our times when the Lord to punish mens ingratitude tooke from vs his blessed truth and suffred vs to walke and erre in darknes then we might well say that shee was a widow and barren indeed when she was left quite destitute of children Hence also we may perceiue how foolish the Papists are in that they will alwaies haue Christ so to dispose of his Church that she must neuer know the state of widowhood nor barrennes For howsoeuer the Lord at no time vtterlie reiects his Church yet he often withdrawes from her the signes of his presence because of the worlds vnthankfulnes VVho hath nourished these Those who are banished and often remoue their habitation can not well nourish nor bring vp children So when the law and doctrine of godlines sounds no more in the Temples spirituall nourishment must needs faile But the Lord who stands in no need of humane helps begets vnto himselfe children after an extraordinarie maner by the incredible vertue of his holy Spirit and these he nourisheth how and in what place it pleaseth him Now to accomplish this prophesie he hath contrarie to all hope raised vp nurses so as the Church admires not vvithout cause at the fostering and bringing vp of her children When we reade this prophesie we are admonished not to vex our selues aboue measure if at any time we see the Church lest like a widow Vse Neither so farre to giue way to distrust as to thinke that God who is all sufficient can not in a moment renue and restore her to a perfect estate though for the present we see no likelihood nor appearance at all of it Vers 22. Thus saith the Lord Behold I will lift vp mine hand to the Gentiles and set vp my standard to the people and they shall bring thy sonnes in their armes and thy daughters shall be carried vpon their shoulders ISaiah coÌ„firmes that which he said erewhile to wit A confirmation added to the Churches admiration that the Lord would cause the Church which a long time was a widow and barren to bring forth an innumerable of spring so as her selfe should be constrained to admire at her owne fruitfulnes And this he doth to remoue all scruples and doubtings which peraduenture might arise in their minds But the Lord pronounceth that he will not only giue children to his Church among the Iews as in former time but among the Gentiles also and yet he shewes that this generation shal be spirituall to wit by the grace of adoption To which purpose appertaines the similitude of the standard for thereby he incourageth the faithfull to hope for a new kinde of generation far different from that which we see in the common course of nature It was necessarie then that the Lord should set vp his standard and to discouer his secret power by the preaching of the Gospell that among so many sorts of languages and differing dispositions he might bring children to the Church and to be made one with her in the same faith euen as brethren gather together into the lap of their mother Those are deceiued who by the metaphor of the hand and standard thinke the preaching of the Gospell is only signified separating it from the efficacie of the holy Ghost for both must be conioined together The preaching of the Gospell and the efficacie of the holy Ghost must goe together The vertue of the holy Ghost must in no wise be separated I say from the preaching of the Gospell witnes 2. Cor. 3.6 We must run therefore to this hand of God and to this standard when we see the Church oppressed vnder the tyrannie of the wicked For albeit they be euer plotting all sorts of mischiefe vtterlie to ouerturne it yet is Gods hand stronger then all
3.16 Psal 114.5 so as the fishes being destitute of water died and rotted Vers 3. I clothe the heauens with darknes and make a sack their couering HE also mentions the thick darknes which was spread ouer the whole land of Egypt for the space of three daies It was not for want of power in God that he succored not the Iewes but it rested whollie in their owne vnthankfulnes Exod. 10.22 for then the heauens were in a maner clothed vvith mourning vveeds because as a faire and cleare day glads our hearts so a darke and gloomie day brings sadnes heauines with it Therefore it is said that the heauens vvere couered vvith a sack or with a mourning garment as signes and testimonies of affliction And if any had rather take them for generall sentences he may do so if he will But as I thinke the Prophet hath respect to the historie touching their deliuerance out of Egypt From whence they might gather that God who had deliuered their fathers after so wonderfull a maner was now letted from succoring theÌ„ in the miseries which oppressed them by reason of their owne vnthankfulnes Vers 4. The Lord hath giuen mee a tongue of the learned that I should know how to minister a word in due season to him that is wearie he will raise me vp in the morning in the morning hee will awaken mine eare to beare as the learned HAuing twice conuinced the people of ingratitude now according to his custome he addes a consolation After a double reprehension he addes a consolation for the Lord so shames vs that he forthwith mindes to free vs from shame and confusion Albeit then vpon good grounds hee hath proued that the people were iustly reiected and perished by their owne deserts yea and had made themselues vtterly vnworthy of deliuerance notwithstanding all this hee promiseth them helpe and succour Now because in a matter so difficult there was need of more then ordinarie authoritie the Prophet saith that God sent him and fitted him with abilitie to execute that which was inioined by him All in a manner doe refer this place vnto Christ as if it suted not to the Prophets person wheÌ„ he saith he was smitten We reade not indeed that Isaiah was so handled and yet it followes not therefore that their argument is sound enough For Dauid complaines that his garments were diuided which properly appertained vnto Christ yet it followes not that the like befell not Dauid For mine own part I am out of doubt that Isaiah brings in himselfe as one representing the person of all Gods seruants as well touching those that were before him as of those that were to succeed him Now hee saith that the Lord gaue him a tongue to the end the promises whereby hee seekes to cheere vp the peoples hearts might haue the greater weight for our faith soone begins to wauer if we once deeme that men speake without warrant Besides the condition of this people was so forlorne that they could not be drawne nor allured by any reasons that could be alleadged to hope or expect deliuerance The summe is then that the message of their present deliuerance is brought them from heauen so as if any will refuse to credit it such a one shall shew himselfe no better then a rebell against God Now howsoeuer the Prophet indeuors to purchase authoritie vnto himselfe in this behalfe yet hence we may gather in generall that none are fit to teach vnlesse they be first taught and instructed of the Lord. None are fit to teach others but such as haue first been taught of the Lord. Thus then all faithful teachers are admonished to craue that of Gods Spirit which otherwise they can neuer haue I grant they ought to studie diligently lest they should get vp into the chaue without sufficient preparation but yet we must hold this principle that whatsoeuer serues to furnish them for able Ministers must be so many gifts of the holy Ghost And to speake the truth what boldnesse and presumption is it to represent themselues in the publike assemblies in the name of God if they bee not the organs and instruments of the holy Ghost That I should know Somewhat must be supplied heere which wee also haue done that is to minister or publish Vnder the word To know he comprehends that wisdome and dexteritie which a Pastor of the word ought to haue that meanes to preach the word faithfully and fruitfully As if he should say I haue been vvell instructed in Gods schoole and therefore I haue attained sufficient skill to speake a vvord in due season for their comforts that are loden with the burthen of their sinnes He calles them vvearie who were broken with many afflictions Chap. â—0 29 as wee haue seene before I giue strength to him that is vvearie And Christ speakes thus Mat. 11.28 Come vnto mee all you that are vvearie and laden Thus hee meanes then that God hath instructed and taught them that he might bee fitted to comfort the afflicted with apt and fit words so as the broken hearts might be healed by the sense and feeling of Gods mercie in Christ Hence we gather that the Ministers of the word ought chiefly to extend their care ouer such as are in distresse Ouer whom the Ministers ought to extend their chiefest cares and to comfort those that are oppressed and in a manner ouerwhelmed with the weight of their calamities and then to teach them wherein the true rest of the soule consists as wee haue shewed Chap. 29 18.12 Moreouer heere we see what euery one of vs ought especially to search after in the holy Scriptures namelie What euery one of vs ought especiaâ—ly to seek in the scriptures how to arme and fit our selues with proper and apt sentences to minister consolation to our owne soules in the time of need He then that shall bee able to cheere vp and sustaine his owne spirit with solid coÌ„fort when things are perplexed nay when they seeme altogether desperate let such a one assure himselfe that he hath well profited in the Gospell I confesse the doctrine of the holie Scriptures hath many other vses For they not onelie containe in them matter that is meete and profitable to comfort the weak and afflicted but also sharpe rebukes and threatnings against the obstinate 2. Tim. 3.16 2. Tim. 3.16 But Isaiah heere shewes that his principall charge was in due season to minister or bring a word of comfort to the Iewes who were now in a maner comfortlesse He vvill vvaken me in the morning Heere the Prophet witnesseth that the Lord is so carefull of the miserable and oppressed that he will giue them comfort in the morning that is to say in time conuenient I grant we are often left destitute of consolation but howsoeuer the Lord suffers vs to languish for a time yet the fit times and seasons are in his owne power in which hee will preuent our necessities
mouth God speakes for wee ought to reiect all such as broach their owne inuentions albeit they shrowd themselues neuer so much with the title of Gods name But let vs a little see into the Prophets meaning For hauing shewed that mens consciences alwaies wauer till the Lord haue secured them it teacheth vs to hold this principle that it is God who speakes by his Prophets Acts 28.25 Heb. 1.1 for otherwise our consciences would remaine in doubtings and perplexities still There is also great weight in these words in that he recites the commandement of God for by the authoritie heereof he was hartened on to performe his office And haue kept thee in the shadow of mine hand Though this was said in Chap. 49.2 yet was it no needlesse repetition God will alwaies protect his Ministers For hence wee learne that God will vndoubtedly defend his Ministers at all times that so being vpheld by his succour he may fit them to passe thorow the pikes Now that we may be couered vvith this shadow two things are required First that wee be well assured that we publish nothing to the people but Gods word secondly that we doe this at Gods command for such as rashly intrude themselues may well crake of the title of teachers but to no purpose for they shall turne their backes when it comes to the triall indeed But if we haue the testimonie of a good conscience to witnesse with vs that we are called of God then may we resolue our selues assuredly of Gods aid and protection and that in the end we shall haue the victory The end of the ambassage is added that J may plant the heauens saith he that is to say that I may bring all things into their right order I grant this is diuersly expounded but the most natiue sense as I thinke is that heauen and earth are renewed by the doctrine of saluation because in Christ as Paul speakes all things both in heauen and earth are gathered together in one Eph. 1.10 For in regard that since the fall of the first man The world renued as it were by the the Gospell preached we see nothing heere but such horrible confusions as burthen the very insensible creatures and make them as it were to beare the punishment of our sinne Rom. 8.22 this disorder can no way be repaired but in Christ Seeing then that the whole face of the earth is disfigured by this wofull desolation it is not said without cause that the faithfull teachers doe renue the world euen as if God did cast heauen and earth into a new mould againe by their hand By this let vs take a taste of the grieuousnesse of sinne seeing such an horrible downefall hath succeeded in the nature of things It is said then that the heauens are planted and the earth set vpon her foundations when the Lord establisheth his Church by the ministerie of his word This he doth by the hands of the Ministers whom hee directs by his holy Spirit and defends them against all the furie and plots of their enemies that they may effectuallie accomplish the worke imposed vpon them Lastly he shewes that this ministerie tends to an higher end then to the visible forme of this world which suddenly vanisheth away to wit that hee will raise vp and nourish in the hearts of the faithfull the hope of the blessed life For the true restauration of the Church and of the world consists in this that the elect may be gathered into the vnitie of faith and that they all with one accord may aspire vnto God Verse 15. and in this verse Thou art my people seeing he so louingly allures them by these words I am thy God By this we may see what account God makes of his Church and the saluation thereof in that he not onelie preferres it aboue the whole world but shewes that the stabilitie of the world depends vpon it We are also to obserue what word it is which God will haue preached for in it we haue the rule of a godly life prescribed and besides it testifies vnto vs our adoption wherein especially consists our saluation Vers 17. Awake awake and stand vp O Ierusalem which hast drunke at the Lords hand the cup of his wrath thou hast drunke the dregs of the cup of trembling and wrung them out IN regard the Church was to sustaine and indure many afflictions the Prophet furnisheth her with consolation and meetes with a difficultie that might come betweene namely the enemies tyrannizing ouer the poore Iews when as in the meane while they felt no fruit of these promises His meaning is then that the Church should be restored and shall recouer her full strength though now she be afflicted and tossed vp and downe with diuers tempests And by the word awake then he raiseth her from death and as it were out of her graue As if he should say No ruin can be so wofull nor any desolations so horrible that can let God from effecting of this restauration Such a consolation doubtlesse was of singular vse for when sorrow hath seazed vpon our hearts wee by and by thinke that the promises belong nothing at all vnto vs. It is very needfull then that wee be often put in mind of this and may also haue it euer in our sight namely that it is God who speaks and thus calles not such as are in a florishing estate but those that are brought low yea and dead for these hee can awaken notwithstanding and raise vp by his word for this doctrine of saluation is not ordained for those that are in good plight but for the dead which haue lost all hope Which hast drunke c. The cup of vvrath is taken two waies for sometimes it is said that the Lord giues vs a cuppe of vvrath to drinke when hee smites vs with giddinesse and depriues vs of sense and this wee see often befalles men in their affliction Sometimes also it is taken simply for the bitter and smart blowes wherewith hee corrects his children in wrath in which sense this word ought to be taken in this place as it appeares because the relatiue His is thereunto added Neither doth this crosse that which is said to wit that the Church was amazed and drunke for this happened in regard the Lord chastised her so seuerely Now this is a similitude much vsed in the Scriptures by which the Lord calles his rod wherewith he corrects his children a drinke or potion diuided to euery one Notwithstanding when it speaks of the elect this word cup serues to set forth the measure which God keepes in his iudgements for he fauours his blow though hee chastiseth his people sharpelie See Chap. 27.8 Ier. 30.11 I take the word Taraela for anguish or trembling wherewith men are seazed when they feele themselues oppressed with grieuous afflictions Wee may also say they be drunke in regard they haue swallowed al that was in the cup so as their calamitie and
our report and to whom is the arme of the Lord reuealed An holy complaint in the person of all the Ministers of the-Gospell WEe will not stand to speake of the diuision or rather dismembring of this Chapter for it should rather haue begunne at the 13. verse of the former Chapter And this ought to be ioined to that which was said a little before for the Prophet staies heere as it were in the middle of his speech For hauing said before that the name of Christ should be published farre and neere euen amongst strange nations and yet that he shall be so contemptible that these things shall in a sort be esteemed no better then fables he now suddenly stops in the mid way as it were and cries that none vvould beleeue him And therewithall he also expresseth his griefe to think that men should be so incredulous as to reiect their owne saluation This is an holy complaint then for his will is that all should know Christ and yet he sees but a few which beleeue the Gospell which makes him to vtter this lamentable cry VVho hath beleeued our report Vse Let vs then sigh and complaine with the Prophet yea let vs be euen greeued in our soules if wee see little fruit to come of our labours and let vs powre forth our complaints before God For thus ought the faithfull seruants of God to bee affected if they meane sincerely to discharge their duties Isaiah shewes then that the number of those shall bee very small that shall submit themselues to the Gospell of Christ for when hee cries Who vvill beleeue our preaching it is as much as if he had said That of an hundred that heare the Gospell scarcely one of them will proue a beleeuer Neither speakes hee of himselfe onelie heere but as one representing the person of all the faithfull Ministers Although God send many of his seruants then If they that haue preaching continue blâ—nd how miserable blind must they be that haue no preaching at all yet there are but a few that beleeue What shall become of them that inioy no preaching at all shall we need to wonder much at their extreame blindnes If the earth that is well husbanded brings forth but little fruit what is to bee expected from that that is vtterly barren and vnhusbanded But the Gospell loseth no whit of his excellencie though it get but few followers neither doth the smal numbers of beleeuers diminish the authoritie thereof nor yet obscure the infinit glory of it but rather so great is the mystery of it that it can hardlie find any welcome in the world for it is esteemed folly 1. Cor. 1.23 because it is far aboue the reach of their carnall reason In the second member Isaiah more cleerly sets downe the reason why there are so few beleeuers What is that The reason why so few beleeue None can come vnto God without the especiall illumination of his holy Spirit But those are deceiued in my iudgement who thinke that arme heere signifies Iesus Christ For it is a rendring of the cause why the Gospell gets mo nore attendants namely they cannot comprehend the mysteries thereof by the dexteritie of their turall wit This is a very worthy sentence therefore and it is alleadged both by Saint Iohn and Saint Paul to this very purpose Iohn saith that albeit Christ had done so many miracles yet they beleeued not that the word which Isaiah had spoken might bee fulfilled Lord vvho hath beleeued our report and to whom is the arme of the Lord reuealed Iohn 12.37 And Saint Paul saith But all haue not obeied the Gospell for Isaiah saith Lord vvho hath beleeued our preaching Rom. 10.16 Both of them shew how we are not to wonder if that which was so long since foretold doth still come to passe that so they might remoue that scandall which otherwise would remaine in regard of this peoples reuolt who in stead of acknowledging and receiuing Christ when he came did obstinately resist him And yet Isaiah meant not to tax his own Countrymen alone with this sinne This incredulitie common both to Iewes and Gentiles but comprehends all those that shall succeed them to the end of the world for as long as Christ shal haue any kingdome on earth this prophecie must be daily accomplished And therefore the faithfull ought to be confirmed with this testimonie against such an offence Moreouer this refutes their ignorance who imagin that faith is in euery mans power because the word preached is common to all For though all be called to saluation by the ministery thereof Many called but few chosen yet the Prophet expresly affirmes that the outward voice which calles profits nothing vnlesse the particular grace of the holy Ghost concurre therewith But whence is this difference Onely from Gods secret election who reserues the cause thereof hid in his owne counsell Vers 2. But hee shall grow vp before him as a branch as a roote out of a dry ground he hath neither forme nor beautie when we shall see him there shall be no forme that we should desire him This sentence hath reference to vers 14. where it was said Wee must not iudge of Christes glorie by outward appearances but according as the Scriptures describes him vnto vs. that at the first appearing of Christ he should haue no forme nor beautie in mens eyes but before God he should be highly exalted into a soueraigne degree of honour and greatly esteemed By which wee are taught not to iudge of Christs glory according to outward appearance but by faith so to apprehend him as the holy Scriptures haue described him And therefore this particle Before him is opposed to humane reason which cannot comprehend this his admirable greatnesse He vseth almost the very same similitude with that in Chap. 11.1 where he said that a rod should come forth of the stock of Ishai for the house of Dauid was then like a withered stock of a tree which had no sap nor any appearance of beautie left And therefore in that place hee names not the house royall but of Ishai whose name was then little renowned Onely the Prophet addes heere a dry ground thereby signifying that Christ should take no force from the moisture of the earth to cause him to grow as trees doe but should increase after a supernaturall manner Those who allegorize heere and thinke that the Virgin Mary is called a dry ground in this place because shee conceiued by the holy Ghost and not by the seed of man doe misse their marke for the question is not heere touching Christ his birth but of his whole kingdome Now the Prophet saith that he shall be like a branch issuing out of a drie ground which in appearance will neuer grow to any stature For indeed if wee shall consider by what meanes Christ hath established his kingdome and what persons he hath vsed the weake beginnings and the numbers of aduersaries
out the doctrine of the Gospell by a like similitude I haue laid saith he the foundation as an expert master-builder and if any build vpon this foundatioÌ„ gold siluer pretious stones wood hay or stubble euery mans worke shall be made manifest 1. Cor. 3.10.12.13 I answere Ans the verse following will shew whether the Prophet meant the same thing heere or no. Vers 13. And all thy children shal be taught of the Lord and much peace shall be to thy children HEnce wee may easily collect that Isaiah spake not in the former verses of doctrine but of men The former things spokeÌ„ not of doctrine but of men whereof the spirituall building of the Church is compact I grant the Church is builded by doctrine but that is done in gathering men in and by fitting them to be liuely stones in this building 1. Pet. 2.5 See the difference now betweene Paul and Isaiah Paul referres pretious stones to doctrine and Isaiah to the gifts of the holy Ghost wherewith men are inriched and endued that of them a Church may be reared vp But the diuersitie of gifts wherewith the Lord adornes his seruants are to be obserued For all are not Saphires or Carbuncles the Lord distributes to euery one his measure according to his own wil 1. Cor. 12.11 Eph. 4.7.11 Whence wee also are to remember that whatsoeuer serues for the adorning of the Church proceeds only from the meere grace of God For if wee be Carbuncles and Saphires because wee are taught of God then it followes that we get not this honor by nature Now the Lord teacheth vs two waies namely by the externall ministrie of man and by the secret reuelation of the holy Ghost Iesus Christ shewes in Ioh. 6.45 which of these teachings the Prophet heere speakes of for he alledgeth this text and therefore we neede not seeke for a better expositor Christ the best expositor of this place It is written in the Prophets saith he And they shall be all taught of God Whosoeuer then hath heard and learned of the Father commeth vnto me If this place then should be vnderstood of the externall preaching that which Iesus Christ concludes hence would not be firme enough For this is no good consequence The Gospell is preached therefore all beleeue for many resist it others openly scorne it and some are hypocrites The elect only who are chosen to eternall life become teachable to whom properly it belongs to be accounted in the number of Christ his true disciples The Gospell I grant is preached indifferentlie both to the elect castawaies but the elect only come to Christ because they are taught of God Hence let vs conclude then that the Prophet speakes in this place of them and of none other The maner how we become preâ—ious stones fit to serue Gods spirituall building By this we may see how and by what meanes wee are made liuing and pretious stones to serue in the building of the Lords spirituall temple to wit vvhen the Lord hath squared and polished vs by his holy spirit and to the outward preaching of his vvord ioines the inward power and efficacie of the same spirit And thus we are also taught how great the peruersitie of mans vnderstanding is in that it can not be bowed nor reformed vnlesse the Lord worke vpon the same mightily by the powerfull operation of his blessed spirit Our Prophet hath conioined these two maners of teaching together to wit both the inward and the outward For he calles those the children of the Church who are taught of the Lord if they be children then haue they bin conceiued in her womb and nurced vp in her lap first with milke afterward with strong meate 1. Cor. 3.2 Hebr. 5.12.13.14 vntill they grow vp and become perfect men in Christ Iesus as Paul speakes Ephes 4.13 The outward ministrie of the word then is required if we will be his disciples Whence it appeares how absurd and blockish the rauing of those fantasticall spirits is who peruert this testimonie to ouerthrow the preaching of the word and the ministrie of the Church For children of the Church can they not be Anabaptisticall reuelations taxed vnlesse they will be nourished vp in her lap Let them goe then with their secret reuelations for the holy Ghost teacheth none but such as submit themselues vnder the Churches ministrie Well may such be the disciples and children of Satan but not of God seeing they contemne the order which hee hath established For these two points to wit the children of the Church and the schollers of God are so lincked together that those who refuse to be taught of the Church shall neuer be Gods disciples Whosoeuer refuseth to be taught of the Church shal neuer be Gods disciple I grant they must be aptly distinguished euen as Isaiah also doth lest that be attributed to men which only belongs to the power of the holy Ghost And yet they must be so lincked one to the other that we must know that in this worke God will serue his turne by man Moreouer by this verse we are taught that Gods calling works with efficacie in his elect S. Augustine S. Augustine hath prudentlie pondered this place and very fitlie applies it against the Pellagians Pellagians hereâ—iques who extolled mans free will against the free grace of God These Heretiks I grant seemed to attribute somewhat vnto Gods grace but in such sort that they left it to the free will of man either to chuse or refuse which our Papists do at this day The Papists become Pellagians who affirme that euery one may reiect or receiue this grace But all saith S. Augustine shall be taught of God His disciples therefore are taught with efficacie and follow his calling Ioh. 10.27 He also alledgeth that sixth of Iohn by vs cited before whence it manifestly appeares that it proceeds not from any free election that man hath in himselfe to be able to bow his will which way him listeth We are also to note hence what account the Lord makes of his doctrine whereby he fits vs for this building to the end we may be Pearles Saphires and Carbuncles For those that goe about to erect a Church without the preaching of the word shall rather build a Stie for Hogs then a Church for God Those that will build a Church without the preaching of the word shall rather build a Stie for Hogs then a Church for God By this also we may learne what to iudge of that infolded faith wherof the Papists tattle so much for thus they would make men to differ in nothing from brute beasts that so they might play the Merchants with them openly without controle But I trow if we be taught of God it is no reason we should resemble vnreasonable beasts It may be demanded Quest whether the Patriarks Prophets and other of the faithfull vvere taught of God vnder the law or no Ans Certainely they were But our
our vocation But because the Gentiles were farre estranged from God it was necessary they should valiantly inforce themselues to breake thorow all impediments to draw neere vnto him Because of the Lord. Isaiah shewes from what fountaine this willingnesse and cheerfull alacritie shall spring namely the Gentiles shall know they haue to doe with God For if we consider Christ as man onely his doctrine will not much moue vs but if we apprehend God in him we shall be inflamed with a wonderfull affection Now he is heere described vnto vs as a Minister ordained of God to perfect his worke For in taking vpon him our nature he therewithall tooke vpon him the forme of a seruant and in this behalfe it is no disparagement to him to see him subiected vnto the Father as one of vs. Moreouer we are to remember that which we haue often touched before touching the coniunction of the head with the members For that which is said of Christ appertaines to his whole body and therefore glorifycation is common to the whole Church I grant that Christ alwaies holds the soueraigne degree for being highly exalted he rules ouer the whole world to the end all nations may runne vnto him To conclude the Prophet shewes that men yeeld obedience to Christ and submit themselues to his doctrine because God hath exalted him and would that his excellencie should bee acknowledged of all men for otherwise the preaching of the Gospell would profit very little vnlesse God gaue efficacie to the doctrine by the power of his holy Spirit Vers 6. Seeke the Lord whilest hee may be found call ye vpon him whilest he is neere HAuing spoken of the fruit of the Gospell among the Gentiles The Gentiles set before the Iews to prouoke them to follow them who were before estranged from Gods kingdome he now pricks forward the Iewes that they may be ashamed to sleepe whilest others ranne for seeing they were first called it were a shame for them to come lag This exhortation therefore properly belongs to the Iewes before whom Isaiah sets the example of the Gentiles that hee might prouoke them to follow them which the Lord also had foretold namely that he would prouoke the Iewes to ielousie by a foolish nation Deut. 32.21 The time To find is not taken altogether in the same sense heere as it is in the 32. Psalme but for that time wherein God offers himselfe as in other places he hath set down a certaine limited day within the compasse whereof his fauour and saluation shall bee found And yet I grant that Isaiah also notes the time wherein necessitie presseth vs to aske helpe of God but we must principallie remember that God is sought in a fit time vvhen himselfe comes forth to meete vs for it shall be in vaine for the drowzie and sleepie to bewaile the losse of that grace which themselues haue wittingly reiected The Lord beares with our slothfulnes for a time and patiently waits for vs but if he gets nothing by it hee will leaue vs and bestow his grace vpon others Christ therefore admonisheth vs to walke whilest it is day because the night will come in which wee can walke no more forward Iohn 12.37 Hence wee are to gather a singular consolation namely that we are heere assured not to lose our time in seeking God Seeke saith Christ and you shall finde knocke and it shall be opened aske and you shall receiue Matth. 7.7 The word call may be taken heere generally but I thinke hee notes out a particular seeking of God such an one as is principall aboue others as if he commanded vs to haue recourse vnto him by praiers and supplications Now hee then shewes himselfe to bee neere when hee summons vs familiarly vnto him in opening the gate or presents himselfe before vs to the end we should not wander hither and thither to seeke him VVhilâ—st he is neere Saint Pauls distinction is to bee noted who saith the preaching of the Gospell is signified by these words Rom. 10.10 The Lord is neere How God is said to be neer vnto vs. and offers himselfe vnto vs when the voice of the Gospel sounds in our eares Neither ought we to seeke him a far off nor to fetch many circuits as the vnbeleeuers doe for he presents himselfe vnto vs in his word to the end wee for our parts may draw neere vnto him Vers 7. Let the wicked forsake his waies and the vnrighteous his owne imaginations and returne vnto the Lord and hee will haue mercie vpon him and to our God for he is * abundant in pardon very readie to forgiue A confirmation of the former sentence HE confirmes the former sentence for hauing called men to receiue Gods grace he at large describes the way how to recouer the same We know how the hypocrites yell and cry with open mouth after God when they would bee succoured in their miseries and in the meane while they harden their hearts through a wicked obstinacie That the Iews then might not disguise themselues in seeking of God Isaiah exhorts them to true pietie Whence wee gather that the doctrine of repentance ought perpetually to be ioined with the promise of saluation The doctrine of repentaÌ„ce must alwaies be ioined with the promises of saluation for men can neuer taste Gods goodnesse vnlesse first of all they bee displeased in themselues for their sinnes and haue both renounced the vvorld and themselues also For no man will euer in good earnest desire to be reconciled vnto God nor to obtaine remission of his sinnes vnlesse he be touched with a true and sound repentance The Prophet describes the nature of repentance three waies The nature of repentaÌ„ce described or by three phrases of speech Let the vvicked forsake his vvaies and the vnrighteous his imaginations and then let him returne vnto the Lord. Vnder the word vvay he comprehends the whole course of our liues and thus hee requires that they bring forth fruits of righteousnesse to shew their newnesse of life In adding thoughts he signifies that it is not enough to correct the outward actions but that wee must begin at the heart For though according to mens iudgements we haue as it seemes changed our life from worse to better yet wee haue indeed made but a weak beginning if the heart be not first changed Repentance therfore coÌ„taines in it the change of the whole man Wherein wee haue first to consider the imagination then the deliberations and lastly the outward actions Men see the actions but the roote from whence they proceed is hidden within the heart it behoueth therefore that it bee first renued that afterward from thence there may flow forth fruitfull workes First the vnderstanding must be clensed from all the filthinesse that is in it and then must we cast off the wicked affections and lusts that from thence outward testimonies may afterward manifest themselues If any one boast that hee is changed Note
for the same As if he should say The Lord will send the Iewes such seruants of his as they little thinke of now by whose ministrie he will prepare the way and bring back his people The maner of speech whereby he commands hath greater vehemencie in it then if he had spoken in the third person In that he bids them to take away the stumbling blocks he signifies that they ought not to be dismayed for the lets and impediments that lay in their way for the Lord would easily remoue them in his good time Out of the vvay of my people The hope of the returne is included in this namely that after God had brought back his people he would againe place them in the land of Canaan And therfore howsoeuer for ought they could see there was no way nor passage left for them yet would he prouide one and would breake all barres and obstacles Why so Because they had the Lords promise here for their returne and in deed it was he that brought them home in safetie Vers 15. For thus saith he that is high and excellent he that inhabiteth the eternitie whose name is the holy one I dwell in the high and holy place with him also that is of a contrite and humble spirit to reuiue the spirit of the humble and to giue life to them that are of a contrite heart HE confirmes the former sentence touching the restoring of the people after the captiuitie A confirmation of the former sentence But this verse may be two waies expounded either that the Prophet preuents a doubt which might fall into the minds of the faithfull and so he mentions things opposite or that he drawes an argument from Gods nature to confirme the hearts of the weake That this may be the better vnderstood and opened first of all we know that our minds are often distracted by such thoughts as these to wit That God in deed is in heauen but in the meane while there is a great distance betweene him and vs and that he little regards vs or else lets things goe at six and seuen in the world or that hee cares little or nothing for our matters Now to correct this imagination the Prophet grants it is true that God dwels on high but yet doth not therfore cease to behold and to gouerne this world by his prouidence for he is careful of mens saluations and dwels also vvith the afflicted and with those that are of a contrite and broken heart For though the Lord be high yet he beholdeth the lowly as it is in Psal 113.3.4 and 148.6 and in other places The other sense is that God resembles vs nothing at all For we tremble in aduersitie because we measure him according to our owne capacitie and thus we mutter How can the Lord help vs seeing vve are ouerwhelmed with troubles Moreouer the afflicted are for the most part despised and neglected And thus we thinke that God is carelesse of vs because we conceiue of him according to the reach of our carnall reason But it is our parts to iudge farre otherwise of him and therfore the Prophet saith that he dwelâ— in the heauens to signifie that he is not subiect to humane affections for he is alwaies like himselfe and neuer changeth his counsell As he therefore hath once promised to restore the people to their former libertie so will he assuredlie performe it This exposition I approue of and yet rather accept of the first which is more ample and copious and also agrees with other testimonies of the holy Scriptures where these two things are often conioined namely That God dwels in heauen and yet hath respect to things below but especiallie of his children as I said erewhile Dwelling in eternitie Obiect But we grouell on the earth we are vnstable and neuer continue stayed nor setled in that which we haue once imbraced Ans and therefore hee separates God from men for in him there is not so much as a shadow of turning Iames 1.17 Contrariwise wee are not so affectioned as to haue a perpetuall care ouer such as neede our helpe I dwell in the high and holy place The holy place is often taken for the Temple but heere it is taken for heauen it selfe Why God calâ—â—â— himseâ—fe the holy one dwelling on high We see wherefore the Lord calles himselfe holy and dwelling in an high and holy place euen that hee might cause vs to know vvhat difference there is betâ—eâ—ne him and vs and betweene his nature and ours Besides we may hence collect a speciall consolation A consolatioâ— namely that the Lord will assist the poore yea and dwell in the middest of them if so be they acknowledge their miseries For the wicked shall be pressed with diuers calamities but in the meane while they cease not to remaine haughtie and vntamed Let such neuer looke to haue God dwell vvith them With whom God will dwell for those that will expect any comfort from him must be rightly humbled and brought low in their owne sight But he stoopes euen to the dead that by inspiring new life into them he may create them anew Afterwards he makes expresse mention of the humble spirit and contrite heart to let vs vnderstand that these promises appertaine to none that are rebellious and stiffe-necked in their afflictions but to such as hauing at last subdued all loftinesse of spirit shall shew themselues humble and meeke Vers 16. For I will not contend for euer neither will I be alwaies wroth for the spirit should faile before me and I haue made the breath He prosecutes the same matter still HE prosecutes the same doctrine For this was an hard matter to perswade them of in regard that in this tedious banishment they felt God as it were their enemie It was no easie matter then for them to conceiue such a taste of this grace as might cause them to take heart vnto them and to bee of good cheere The Prophet therefore meetes with this doubt and shewes that the euils which they were to indure should last but for a time and that God vvould not alwaies be wroth No doubt but hee hath iust cause giuen him to be angry but hee rather parts with his right and pardons that which he might iustly exact And thus he ioines vvith Gods vvrath that moderation vvhereby hee comforts the faithfull In wrath God still remembers mercie lest the spirit should faile For albeit he reasons from the nature of God yet this promise is particularly directed to the Church Let vs for euer then keepe this point in our remembrance in our extreamest anguishes that so we may not thinke that God will stand to contend or to plead the case with vs. When he saith that God is vvroth it is by way of yeelding so much vnto vs in respect of the weaknesse of our flesh for in aduersitie we can conceiue no otherwise of God but as of an angry Iudge and no
the Lord preuent vs for his owne mercie and truths sake Let his rods be neuer so sharp and biting yet can they not draw vs to repentance vnlesse the Lord worke it in vs by his holy Spirit Alas without it wee are in danger to grow the more obstinate and hard hearted Reade Exod. 7.8.9.10.11 and 12. Chapters In this people therefore we may behold the image of mans corrupted nature therein the better to take knowledge of our owne obstinacie and rebellion against God as also what remedies are the meetest to heale our spirituall sicknesses so as being sick nay halfe dead yet wee may recouer health and be brought into the right way and therein remaine Our Prophet shewes herewithall Perseuerance the only worke of God that perseuerance in a good course is the only worke of God whereupon followes a great consolation which yet wee can not haue nor faith neither if repentance be wanting for such as are not at oddes with themselues in regard of their sinnes can neuer conceiue ought but Gods wrath terrors and despaire Wee are carefullie to obserue the order then which Isaiah keepes heere for he doth not rashly adde a consolation to the healing because such as recouer their health do therewithall recouer ioy of heart whereof they were before depriued When he addes and to those that lament him he seemes especiallie to note out the faithfull who were few in number as it appeares by the Prophets complaints who make sharp and bitter inuectiues against the drouzines wherewith this people was whollie possessed He speakes to those then who being guiltie of common offences were constrained to weepe in regard of the griefe which pressed them neere and lamented not only the calamities of the people but also in pitifull sort mourned vnder the sense of Gods wrath whilest others plunged themselues in their voluptuousnes Vers 19. I create the fruit of the lips to be peace peace to them that are farre of and to them that are neere saith the Lord for I will heale him An expâ—sition of the former sentence THis is the explication of the former sentence namely by what meanes the Lord would comfort this people to wit by promising and offering them peace for by the fruit of the lips he signifies that they shall heare such good newes of peace as shall reuiue and reioice their hearts And as I take it he speakes of the publishing of that peace which was committed first to the Prophets then to the Apostles and other Ministers of the Gospell as Saint Paul teacheth 2. Cor. 5.20 Wee are Ambassadors for Christ saith he and doe beseech men to be reconciled vnto God The repetition of the word peace serues not onely for the greater confirmation but it also signifies a continuall progresse of it As if he should say You heare nothing now but terrible threatnings the doctrine of grace and saluation is as good as buried for you are vncapeable of it your obstinacie is such that you must bee thundered against with terrors and menaces but one day I will restore vnto you the doctrine of peace and I will open the lippes of my Prophets which shall puplish the same in your eares To those that are farre off This was added in regard the people who were carried away captiue thought that these things appertained not vnto theÌ„ because they were farre off but such as were left in the Country might happily inioy this fruit for their exile was vnto them as a kind of reiection But the Prophet protests that euen they shal taste of this grace though they be farre remote Lastly the effect is added namely that God would heale the people that is to say would keepe them safe and sound Hence we gather that which I touched but erewhile to wit that whatsoeuer appertaines to the true and perfect felicitie of the Church is the free gift of God It seemes Saint Paul had an eye to this place in Eph. 2.17 where he saith that Christ hath brought peace to those which were neere and to those a farre off Now hee speakes of Iewes and Gentiles for the Iewes were neere because God had made a couenant with them and the Gentiles were farre off in regard they had no part in this couenant Obiect But it seemes our Prophet speakes onely of the Iewes I answere that the Apostle retaines the Prophets true meaning Ans if all be well considered for the Iewes are said to be farre off heere because they seemed to be banished out from the house of the Lord and in this respect their condition was like to that of the Gentiles Seeing then that during the time of their banishment there was no difference betweene them and the Gentiles Saint Paul had iust cause to put them both in one ranke and therefore makes them paires and thus applied that to the Gentiles which our Prophet had said touching the Iewes as in like maner he applies the place of Hosea Chap. 1.10 to the Gentiles Rom. 9.26 Vers 20. But the wicked are like the raging sea that cannot rest whose waters cast vp mire and dirt HAuing spoken of that peace which the faithfull should inioy A denunciation against the wicked he on the contrarie denounceth against the wicked continuall warre and perpetuall troubles and garboiles of conscience wherewith they should be vexed And the rather that the faithfull for their parts might the better prize this excellent benefit of peace as also that the wicked might know that this peace is so promised to Gods children that their condition shall no whit be bettered by it But in regard these doe often vainly and falsly pretend the name of God and glory in it as a cloke to couer their wickednesse withall therefore the Prophet shewes that they shall haue no cause to reioice heerein or to attribute any thing to themselues in regard of this promise because they can haue no part in this peace It should bee little to their good then though God shewed mercy to his people receiued them into fauour or that hee gaue men authoritie to publish peace vnto them This similitude of the sea is elegant and verie fit to expresse the disquietnes of the wicked For the sea troubles it selfe and is tossed with hideous tempests though the windes be calme the vvaues iustle one against another with great violence and breake with a verie terrible noise and so the wicked are vexed with a secret worme which cleaueth fast to their consciences for they are in continuall terrors by reason of the gnawing and stings thereof which is a torment that surmounts all the rest and the most cruell hangman that is to be found in the whole world The furies of hell harrie and pursue the wicked not with burning Torches as the Poets faine but through anguishes of coÌ„science and yâ— tormeÌ„t of their wilfull rebellion for euery one of theÌ„ is affrighted and extremely tortured by his owne iniquitie their wicked cogitations amaze them and cause them
his fauour But here ariseth a difficultie Obiect in regard that Saint Paul alleageth this place in the Epistle to the Rom. 3.17 to condemne all flesh as vicious corrupt and vtterlie void of any thing that is good But contrariwise it seemes the Prophet applies it in particular to the men of his time But the answere Ans is easie For when he directs his speech to the Iewes who were reputed as pettie Saints in respect of others of necessitie the Gentiles must all come within this rancke If any obiect Obiect that the Gentiles in liuing iustly were a law vnto themselues and that their vncircumcision is counted to them for vncircumcision Rom. 2.26 I answer Ans that the Prophet brings God in complaining of all such as were not regenerated by his holy spirit And thus none can be exempt if he be considered of in his owne nature And yet the Prophet exempts himselfe out of this number in regard he was regenerated and gouerned by the Spirit of God S. Paul therefore hath alleaged this sentence to very good purpose when he minded to shew what men are being forsaken of God and are led by the light of their owne nature I grant that the peruersitie of men breakes not alwaies foorth into open sinnes Well our Prophets meaning is to reproue the corruptions of those times wherein iniquities were growne to such an height that one might well discerne as in a glasse how lothsome a sinke and bottomlesse gulph of all abominations mans nature is In the meane while there is no doubt but this Sermon stung the Iewes to the very quick in regard they were puffed vp with a vaine conceit of their race forsooth but in as much as the spirit of God spared not them the rest of the nations who were no lesse corrupted by nature had no reason at all to wallow themselues in their pleasures Vers 9. Therefore is iudgement farre from vs neither doth iustice come neere vnto vs we wait for light but loe it is darknes for brightnes but we walke in darknes Why is the liuing man sorrowfull man suffers for his sinne Lam. 3.39 HAuing shewed how much the estate of this people was peruerted and corrupted he therewithall teacheth that they are iustly corrected thus seuerely to the end they should take vp no complaints as if they were more hardly dealt withall then there was cause He hath by peecemeale then deciphered out their open and knowne corruptions that they might acknowledge how many waies they were guiltie before God and now he puts them in minde that it was no wonder if God caried a strait hand ouer such obstinate spirits in handling them according to their deserts Now he saith that iudgement vvas farre off in respect that they were the only miserable people in the world and had not God their protector as at other times He takes iudgement iustice for Gods particular care and safegard ouer vs namely when he expresseth so much by the effects By Iustice he meanes Gods protection by Iudgement the vengeance which he executes vpon such as offer any violence against vs. But here he affirmes that God hath no more care ouer his people and that he hath with-held his aid and succor from them because they were vnworthie thereof We are also to note this particle therefore for thence it followes that they were not to murmure against God as if he kept no measure in his corrections seeing they had so often abused his Maiestie Hereunto appertains that which he addes namely that a perpetuall darknes enuironed them who vvaited for light This metaphor â—â—ewes that they were almost consumed in their miseries and were then frustrated of their hopes whilest they promised vnto themselues some release By light is meant a prosperous estate as on the contrarie by darknes a state vnhappie as is well enough knowne in diuers places before His meaning is then that it was in vaine for them to expect better fortunes because he would haue this people learne to impute these calamities to their owne deserts and not to imagin either that they came by chance or that the Lord handled them too sharply for his whole scope and drift is to bring them to the doctrine of repentance Vers 10. Wee grope for the wall like the blinde and wee grope as one without eies wee stumble at the noone day as in the twilight we are in solitarie places as dead men BY varietie of phrases he expresseth one and the same thing One and the same thing expressed vnder diuers maners of speech For in regard many complaints would be heard to passe from this people he would omit nothing that might serue to lay forth their wofull calamities It may be he vtters these things as if he consented with them that they were so indeed as if he meant to say Our matters are brought into wonderfull straits but wee are aboue all things to consider the cause thereof seeing wee haue deserued to be handled with much more seueritie And yet the sense will not sute amisse if we say That the drouzie are here awaked to bethinke them of their miseries for howsoeuer they were but too forward in making their complaints yet Satan benummed their senses lest the signes of Gods wrath should solicite them to repentance Now he alludes to that similitude which he mentioned in the former verse where he said that the people were in darknes and obscuritie without any hope of getting out Here he signifies that they were destitute of counsell and so pressed with anguish that no refuge nor remedie at all appeared vnto theÌ„ When some light affliction befalles vs we looke this way and that way and haue hope of some issue but in great extremities we are able to discerne nothing in regard of despaire which hath surprized vs for this cause the Prophet saith that being intangled in a maze of perplexities they groped We stumble This phrase of speech tends to the same end and hath also greater weight in it namely that if they set but one foote forward so many impediments presented themselues on all sides that they could finde no more release then if the day had bin conuerted into the night By solitarie places I vnderstand deepe gulphes or desert and barren lands For in this place I allow S. Ieroms S. Ierome reading who deriues these words solitarie places from the verb Asham which signifies as much as to be horriblie destroyed and desolated The Rabbins Rabbins who will needs draw it from Shamen which signifies to be fat argue childishly as I thinke neither do they alleage any thing that makes to the purpose For by solitarie places they thinke men are vnderstood because Shemmen signifies anointment and thus iudge that the Gentiles are noted out in these words But the Prophets true meaning is that the Iewes were brought into solitarie places that being banished from the societie of men they might resemble the dead and might bee left without any
that many returned from Babylon into Iudeah which were not touched with any repentance at all who neuerthelesse had their part in this benefit but the Prophet speakes of that full redemption which is onely proper vnto the elect For howsoeuer the externall fruit of the deliuerance redounded to the hypocrites yet imbraced they not this benefit of God to their saluation The Prophet meant to say then that the punishment of their banishment should haue fruit to the end that the Lord hauing purged his Church from her filthinesse corruptions he might againe gather together her dissipations We must also euer beare in mind that which I haue heeretofore touched in respect of the diminution of this people Thus then our Prophet exhorts the elect to the feare of God that so they might make benefit of the stripes which they receiued Hence let vs gather that we can not be reconciled vnto God by the blood of Iesus Christ No reconciliation without conuersion vnlesse we be first of all thorowly displeased with our selues for displeasing of him Not that our saluation depends vpon our repentance seeing that is grounded vpon the remission of sinnes Conuersion deserues not remission of sinnes But the hatred of euill and the loue of good is so conioined therewith that they can not be separate For those whom the Lord receiues into fauour are in such wise regenerated by the holy Ghost that they abhorre their vices and change their course of life The Papists vtterly ouerthrow the whole doctrine of saluation in mingling and confounding repentance and remission of sinnes together Papists confound repentance and remission of sinnes together neither are they of the ignorant sort only that do this but those also who will be reputed the most ingenious amongst thē They confesse indeed that a man is iustified freely by Christ but they adde it is because we are renued by him And thus they tie one part of their righteousnes to the remission of sinnes and another part to repentance But in this doing our consciences shall neuer be at rest because we are alwaies farre off from being perfectlie regenerated We must therfore distinguish these things without separating or confounding them together They must be distinguished not separated and so hold fast the foundation of our saluation S. Paul alleageth this place to shew that there yet remaines some hope of saluation for the Iewes howsoeuer by their vntamed obstinacie wee might gather that they were vtterly reiected and iudged to eternal death Rom. 11.26 But in regard that God alwaies remembers his couenant and that his gifts and calling are without repentance Rom. 11.29 Saint Paul aptly concludes it to be impossible that some remnant should not at last bee gathered vnto Christ to inioy that saluation which he hath purchased The Iews in the end must be gathered in with the Gentiles that both peoples may make one fold vnder Christ Quest But yet the Prophet speakes heere may some say of the deliuerance from Babylon Ans I grant it notwithstanding we haue said that vnder this hee comprehends the kingdome of Christ and that spirituall deliuerance to which this prophecie belongs Thence the Apostle concludes that Christ could not so be the redeemer of the world that it should not appertaine to some of the Iews out of whom he had elected their fathers and made this promise expresly in fauor of them Rom. 11.1 2. In the end of the verse the ratification of so excellent a sentence is added Vers 21. And I will make this my couenant with them saith the Lord My Spirit that is vpon thee and my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seede nor out of the mouth of the seede of thy seede saith the Lord from hence forth euen for euer BEcause the doctrine before proposed by our Prophet hitherunto was hard to bee beleeued he labours by diuers meanes to confirme the Iewes that without wauering they might assuredly rest vpon this promise of saluation and should so farre foorth honour the Lord as to stay vpon his word This word couenant is diligently to be noted For thereby the Prophet sets forth the greatnes and excellencie of this promise For the promises haue a large extent and may bee compared to stones in the building whereof the couenant is the foundation that sustaines and beares vp the whole burthen Thus then he hath vsed this word couenant that they should not esteeme hereof as of some common matter And hee addes this confirmation to the end that howsoeuer this promise was not by and by accomplished yet they should hope for the same euen aboue hope And it may be here is a close opposition to cause the faithfull with the greater alacritie to aspire to the new couenant which should bee established in the hand of Christ Obiect But that which he addes afterwards seemes to bring but colde comfort with it when he would haue the Church to content her selfe with vvords and the Spirit Ans As though forsooth there were some great happinesse in hanging in suspence touching the accomplishment of Gods promises But howsoeuer the Prophet hereby recommends the excellencie and worth of doctrine yet notwithstanding I am well assured that it is not separated from his effect Now in regard that God thus orders dispenceth his grace that he alwaies exerciseth the patience of the faithfull whilest they liue here below and neuer wholly satisfies their desires this is the cause why he brings them to the vvord As if he should say Thou shalt truely feele that I am liberall and that I will many waies procure thy good but thou oughtest not to wish greater happinesse then to feele my presence by my word Whence wee gather that the greatest treasure the Church hath The richest treasure the church hath consists in this that the Lord hath chosen her for his dwelling place that in the hearts of the faithfull he may make his abode by his Spirit and may conserue the doctrine of the Gospell among them Lastly he foretels that God will neuer forsake his people but will alwaies assist them by his vvord and spirit which two are conioined together Why the Spirit is ioined with the word because without the efficacie of the Spirit the word would profit nothing but would remaine fruitlesse On the other side wee must not separate the one from the other as some fantasticall spirits dreame who in reiecting the vvord pretend the name of the Spirit and are readie to burst with a vaine confidence which they haue conceiued in their fantasticall imaginations for wee must hold that for the spirit of Satan which is separated from the word of God That is to be held for the spirit of Satan that is separated frō the word to which the holy Spirit is euer more annexed Now when he quickens the externall word writing it in our hearts by the finger of
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
Now as often as the Scripture mentions the spirit of God and saith that it dvvels in vs We must not thinke of the spirit without his efficatie 1. Cor. 3.16 let vs consider of his efficacie and power and not imagine it to be some vaine and idle thing in vs without any effect Wherefore after the Prophet hath spoken of the Spirit of the Lord in the second place he addes the anointing thereunto thereby vnderstanding the vertues which proceed from that spirit To which purpose Paul saith 1. Cor. 12.4 that there are diuers gifts but only one spirit from whence they flow No man ought to take vpon him the office of a Teacher vnlesse he be able to manifest that hee is called thereunto of God This place is diligently to be obserued of vs for no man ought to take vnto himself power or authoritie to teach in the Church of God vnlesse he be able to shew that he is called therunto by the vertue of Gods spirit And so testifies S. Paul in 1. Cor. 12.3 namely that no man can say Iesus is the Lord but by the holy Ghost But may some say wee see that euery one bragges of the spirit For the Pope Obiect the Anabaptists and other heretikes and fanaticall spirits haue alwaies the holy Ghost in their mouthes as if hee were their gouernour How or by what meanes then may wee discerne of him that is sent by God and conducted by his spirit from him that is not By the anointing That is to say Ans if he be endued with gifts answerable to this charge If hee then who is sent of God haue the graces and gifts which his office requires then hath he assuredly the holy Ghost But if hee will take vpon him the office of a teacher and in the meane while is destitute both of knowledge and doctrine let him be held for a seducer To preach The Prophet attributes not vnto himselfe the authoritie of a teacher till hee hath made it manifest that he was sent of God His authoritie is founded vpon his anointing namely in being fitted and furnished by the Lord with sufficient gifts It is our duties to giue him audience then not as to a priuate person but as vnto a publike Minister sent from heauen To the afflicted Others translate To the meeke and the word Anauim signifies both the one and the other But I had rather retaine the first signification in respect the Prophet speakes of the prisoners and of those that are bound And yet as I take it he comprehends both For he speakes of such who being vtterly forsaken and reiected are also miserable in themselues Christ is only promised to such as are humbled and brought low by the sense of their miseries who hauing no conceit of their own worth do willingly containe themselues within the bounds of modesty and humility Hence we gather that our Prophet speakes properly of the Gospell For the law was giuen to bring downe all loftie imaginations and such as are swollen with vaine confidence but the Gospell is ordained for the afflicted that is to say for such as confesse thēselues emptie of all good things that by and through it they may be raised vp and comforted For to what end are the Prophets Apostles and other Ministers anointed but to restore and comfort the heauie hearts by the doctrine of grace To binde vp The Prophet vseth diuers phrases of speech that he might the better expresse one and the same thing In the word to binde vp he expresseth somewhat more then in the former member For he shewes that the preaching of the Gospell is no emptie sound vanishing away in the aire but a medicine that is operatiue which works not vpon those that are stubborne and strong Vpon whom the Gospell works but vpon such as haue broken and contrite hearts It is also the end of the Gospell to set the captiues at libertie We are all prisoners and fettered vntill Christ haue set vs free by his grace Iohn 8.36 But let vs beware that we reiect not the benefit which he offers vs whē he is about to smite off our yrons Generally we may note that the benefits here mentioned are distributed vnto vs by the Gospell but none are capable hereof Who are capable of the Gospell except those who feeling their pouertie doe ardentlie desire the help of Christ according as himselfe saith Math. 11.28 Come vnto me all yee that trauell and be heauie loden and I will refresh you Vers 2. To preach the acceptable yeere of the Lord and the day of vengeance of our God to comfort all that mourne The time when this grace should be manifested HE here expresseth the very time wherein this so excellent grace should be spread abrode that so he might take away all scruples doubts that might come into their heads For all of vs are subiect to sundrie cares and many incumbrances arise vp in our minds which hold them intangled with infinite discourses whereof we tast by dayly experience Now the Prophet affirmes that he is the Herald of the grace which is to be reuealed the time whereof rests whollie in the disposition of the Almightie for as himselfe was to be the redeemer of his Church by his meere fauor so was it in his owne power and that by good right to make choice of the time himselfe wherein to performe the same It may be the Prophet alluded to the yeere of Iubile The yeere of Iubile Leuit. 25.10 Howsoeuer it be he boldly pronounceth that they were patientlie to wait with meeke and quiet spirits vntill it pleased God to stretch forth his hands S. Paul in his Epistle to the Rom. 16.26 and to the Galath 4.4 calles this yeere the fulnes of time We haue also seene heretofore that the Prophet in Chap. 49.8 said Behold the acceptable time behold the day of saluation which sentence S. Paul in 2. Cor. 6.2 applies to his preaching of the Gospell For when the Lord summons vs thereby then is the gate of heauen set open vnto vs that wee should forthwith enter into the possession of Gods graces Wee must not therefore put it off till to morrow but wee must make vse of the time and take the occasion whilest so large mercies are offered vnto vs. But heere seemes to be a repugnancie betweene these two namely Quest the acceptable yeere and the day of vengeance What is the reason why Isaiah hath ioined things so different together Truely Ans because God can not vvorke the deliuerance of his Church but he must therewithal shew himself a iust Iudge in reuenging himself vpon the wicked The acceptable time then is to be referred vnto the elect and the day of vengeance vnto the wicked who neuer cease persecuting of the Church It is needfull therefore that in the deliuerance thereof they should be chastised According to which Paul saith 2. Thess 1.6 that it is a righteous thing with God to render
their trouble because God alwaies supplied them with some remedies for the asswaging of their sorrowes But in my iudgement the learned expositors haue hit the marke in taking the first sense wherein the Prophet testifies that God laid vpon himselfe the whole weight of the peoples burthen to comfort them in their calamities and anguishes Not that he can any way be grieued God no way touched with humane affections but hee attributes to himselfe humane passions by a figure much vsed Afterwards he manifests the effect of this care namely in that he alwaies saued them by his Angell whom hee calles the angell of his face because he was a witnesse of Gods presence and as it were his herald to execute his commandements The seruice of Angels To teach vs that the Angels runne not before they bee sent neither that they intrude themselues into this office of succoring vs by any priuate motion of their owne For the Lord vseth their seruices and manifests his presence to vs by their meanes The Angels can doe nothing of themselues neither doe they yeeld vs any succour further forth then as the Lord sends them to bee the Ministers of our saluation Heb. 1.14 Les vs not stay our thoughts vpon them then seeing their office is only to lead vs directly vnto God If any had rather say that the liuely image of God is here noted out by this Angell who being the conducter and protector of the people did therein openly manifest the face and presence of Gâ—d as in a glasse such a sense will not be amisse And for my part I doubt not but that the office of sauing ought to be attributed vnto Christ Mal. 3.1 who as we know is the great Angell of the couenant vnder whose leading sauegard and protection the Church hath euer hitherunto been vpheld in safetie In his loue he redeemed them The Prophet shewes what the cause is from whence these great benefits proceeded The cause from whence all benefits proceede namely Gods loue and good pleasure As Moses also teacheth Deut. 4.37 and 7.7.8 Whence is it that God hath gathered thy fathers saith hee but because he loued them and did set his heart vpon them And thus he meant to dispossesse them of all opinion that they might conceiue touching any merit for in themselues they were proud and arrogant and insulted more then they had cause Now yee see the reason why he shewes that Gods onelie free bounty was the cause of so many blessings In the next place Jsaiah takes vp the similitude which Moses vsed in his song namelie that God bare his people as an Egle which teacheth her young ones to flie Deut. 32.11 Vnlesse any had rather referre it vnto sheepe as we haue noted in Chap. 40.11 He shall feed his flocke like a shepheard hee shall gather the lambes vvith his arme and carrie them in his bosome c. And yet this similitude of a mother agrees very well for shee not onely beares the child in her wombe but also nurces it vp till it be come to a competent age The sum is that when the people were deliuered it was not the first fauour that they receiued from God but they had tasted so sufficiently thereof in the whole course of their liues that it was to him only to whom they were to ascribe all the benefits which had been bestowed vpon them For this cause the clause God neuer wearie in doing good to his Church alvvaies continually is added for the Lord is neuer wearie in doing good neither contents he himselfe to manifest the tokens of his fauour to one age only for he neuer ceaseth to inrich and adorne his Church with diuers and sundrie gifts Vers 10. But they rebelled and vexed his holy Spirit therefore hee was turned to be their enemie and he fought against him THe Prophet now descends to the second member The preuention of an obiection in which hee shewes that the Lord was turned to be the aduersary of his children because they rebelled and turned back from him as if the people in a word should thus haue obiected God shewed many tokens of his louing kindnesse to our fathers for a long time together wherfore taste we not of the same also Is hee now of another mind No God forbid But wee our selues by our disloyaltie haue been reiected yea we haue thereby repelled and put backe his benefits from vs Ier. 5.25 And yet the Prophet condemnes not onely the men of his age but those also of the ages before For we see that vnder the conduct of Moses himselfe they rebelled and murmured against God Exod. 17.2 Numb 20.3 Hence it came that God who tenderly loued them as it is in vers 7. became their enemie by their owne rebellion Are they punished for their iniquities then let them thanke themselues for it For the Lord is inclined to nothing more then to shew mercie neither is any thing more acceptable vnto him Mich. 7.18 then to pursue vs with his fauours Now he saith by a phrase of speech borrowed from men that wee vexe the holie Ghost by our rebellion to teach vs to haue sinne in the greater detestation because it prouokes the holy one of Israel to anger and indignation And seeing it is one and the same Spirit by which God workes our saluation the Prophet aduertiseth vs that our sins doe estrange vs farre from God by breaking the band of our coniunction Vnto which tends Saint Pauls exhortation Ephes 4.30 Grieue not the holy Spirit of God by vvhom yee are sealed vnto the day of redemption From this text also we are to note that we haue no cause to accuse those by whom wee are molested and persecuted because it is the Lord himselfe who fights against vs and by their hand auengeth himselfe vpon our sinnes Let vs rather accuse our sinnes and condemne them for thereby wee are exposed to all the miseries vnder which we are pressed Vers 11. Then hee remembred the old time of Moses and his people saying Where is hee that brought them vp out of the sea with the shepheard of his sheepe Where is he that put his holy * Or in the midst of whom Spirit within him The fruit of this chastisement THis is the end of the chastisement namely that the people might bee awakened out of their drowzinesse and bee brought to thinke vpon the things they had forgotten before because prosperitie so besots vs that the remembrance of God is vtterly buried These rods therefore serue to recall those thoughts which were abolished in vs to wit where is that God which in times past shewed so many mercies to our fathers For I referre these things to the time past and therefore haue translated from the daies of old for the word age agrees not in this place seeing the Prophet mentions that time wherein Moses gouerned the people of God The true sense therefore is that the Iewes being miserably
oppressed called to minde the ancient times in vvhich the Lord manifested his power for the preseruation of his people Whereas some referre this vnto God as if he had wrestled with their obstinacie and had rather gratified the vngratefull thē leaue that worke imperfect which hee had begun this seemes harsh and too far fetched The Prophet rather recites the sighes and complaints of this poore people after by chastisements they had learned how miserable a thing it is not to bee vnder Gods protection By the Shepheard he meanes Moses Neither see I any reason why it should be translated in the plurall number rather then in the singular He also expresseth the means by which he guided the sheepe namely in that hee was indued with singular graces of the holy Spirit for to put his Spirit in the middest of him is as much to say as to manifest the power of his Spirit Others had rather referre it vnto the people Neither contradict I their opinion but in regard that God had chosen and ordained Moses to be the conducter of his people it is he principally of whom it is said that the holy Spirit vvas put vvithin him Now this Spirit was giuen him for the good of the whole people that he might be an excellent Minister of Gods grace and might see them at libertie And so by consequence the power of the Spirit of God appeared in the middest of all the people Vers 12. Hee led them by the right hand of Moses with his owne glorious arme diuiding the waters before them to make himselfe an euerlasting name HEe heere prosecutes that miraculous deliuerance of the people He goes on in describing the peoples deliuerance out of Egypt who vnder the conduct of Moses were brought out of Egypt and also continues to recite the complaints which might happily come into the mindes of the faithfull We see heere two things ioined together to wit the right hand of Moses and the glorious arme of the Lord. Who so vseth mans trauaile that his praise and glory ought at no hand to be lessened or darkened for these things were so done vnder the conduct of Moses that they ought wholly to be attributed to the power of God As at this day when it is said that the Ministers of the Gospell remit sinnes which yet belongs to God onely doth this diminish ought from his authoritie and Maiestie 8. Cor. 3.5 Truly no for they are but instruments who bestow their paines for God to whom all the glory thereof must be attributed Alas what could the sillie hand of man haue done if the arme of the Lord had not fortified it For this cause in the end of the verse hee expresly addeth that God at that time wrought after so admirabe a maner to make himselfe an euerlasting name whereof seeing it is vnlawfull to despoile him so it shall bee no more lawfull to attribute the least part of praise vnto a mortall man Vers 13. Hee led them thorow the deepe as an horse in the wildernesse that they should not stumble 14. As the beast goeth downe into the * valley the Spirit of the Lord gaue them rest so didst thou lead thy people to make thy selfe a glorious name THis is added to amplifie and set forth so great a benefit These verses are added as an amplification of the former He also conioines similitudes thereto to expresse this so great and admirable a power of God namely as the horse in the desert and as the beast in the plaine that is to say hee led his people as nicely as one doth an horse vpon the downes For the word desert signifies not that desert of Param where the people were by the space of fortie yeeres but according to the common phrase of the Hebrew tongue it signifies the pastures where sheepe and heards of beasts walke at their pleasure Which yet better appeares by the verse following where in stead of desert he names the plaine And so one and the same sense flowes from them both namelie that the people walked ouer deepe pits vvithout stumbling as horses doe in the wildernesse In a word his meaning is to teach that the red sea did no more let or hinder the people from passing ouer through the middest of deepe places then if they had walked vpon a plaine and leuelled ground In v. 12 he called his name euerlasting and here he calles it glorious but the sense is one The people then obiect against the Lord that if hee once made himselfe a glorious name then he ought still to haue the same care Otherwise it will come to passe that the remembrance of the benefits which hee in former time bestowed vpon their fathers would vanish quite away Vers 15. Looke downe from heauen and behold from the dwelling place of thine holinesse and of thy glorie Where is thy zeale and thy strength the multitude of thy mercies and of thy compassions They are restrained from me The application of the whole HAuing mentioned the benefits of old in the name of all the people now hee comes to applie the same vnto his purpose and intreates the Lord that hee would looke downe from heauen vpon them Looke dovvne c. By these words hee signifies that the power of God is not diminished though it appeare not at all times alike For there must be an opposition supplied namely that God had then as it were hid himselfe neither shewed he himselfe such a one towards them as hee had done towards their fathers As if they had said Albeit O Lord that we see no tokens of thy presente but that thou hast withdrawne thy selfe from vs as if thou wert shut vp in heauen so as thou seemest vtterly to neglect vs yet vve beseech thee vouchsafe to looke dovvne once againe from heauen and from the dvvelling place of thine holinesse behold our miseries How to distinguish betweene vnbeleeuers and the faithfull See how we ought to separate the vnbeleeuers from the faithfull who acknowledge God to bee both mightie and mercifull yea euen then when they can discerne no signes at all either of his power or bountie And thus they cease not to call vpon him still though he hides himselfe farre away from them For the Lord neuer ceaseth to haue care ouer his people seeing without wearinesse hee orders and gouernes all the parts of the world VVhere is thy zeale By this interrogation it seemes the faithfull after a sort vpbraid the Lord in regard hee is no more touched with his vvonted zeale toward them or that his power is diminished But the Prophet hath another meaning For hee mentions these benefits as I haue said heretofore because he meant therby to confirme the harts of the faithfull in good hope thereby also teaching them that God is alwaies one and the same and neuer puts of the bowels of compassion towards his Saints And this will be euident enough by the which followes He takes the multitude of bowels
were ashamed then that in times past they had erred so farre out of the right way and acknowledge their owne offences And to say the truth vvhen they attribute their sinnes to the vvrath of God their meaning is not to exempt themselues from blame nor to abolish their faults But the Prophet vseth a phrase of speech very ordinary For the holy Ghost is wont to say that God causeth men to erre hardens and giues men vp into a reprobate mind 2. Thes 2.11 Rom. 9.18 and 1.28 Now when the faithfull speake thus they meane nothing lesse then to make God the author of euill and of sinne as if themselues were innocent or as if they meant to extenuate their crime But they aime at an higher market and rather confesse that their sinnes haue separated them from God and is the cause vvhy they are left destitute of his holy Spirit Yea that thence is came to passe that they haue been plunged into infinit miseries Those who say that God leades vs into error by priuation that is to say in regard he bereaues vs of his spirit hit not the very white It is said that God both hardens and blinds when he deliuers men vp to be blinded by Satan who is the minister and executioner of his wrath for otherwise we should euer be a pray vnto the will of the diuell but in regard he is able to doe nothing of himselfe without Gods commandement God the author of blinding hardening yet not the author of sinne to whose beek he is subiect we truely affirme that God is the author of this blinding and hardening which also the scriptures doe witnes in many places And yet it followes not thereupon that he should be the author of sinne because he punisheth mēs ingratitude by such a blinding And thus the faithfull in this verse confesse that God hath left them but their sinne was the cause so as they still acknowledge Gods iust reuenging hand vpon them In like maner after Moses hath said That thitherunto God had not giuē the people eies to see nor an heart to vnderstand hee layes not the blame thereof vpon God but shewes the Iewes where they were to seeke the remedie of such a benummednes vvhereof they vvere conuinced Deut. 29.14 But these seeme to take another pretext heere in that they aske a reason and expostulate the matter with God as if he had bin bound to haue handled them more mildly Ans But I answere that the faithfull haue still an eye to Gods goodnes whilest they confesse that their afflictions are the iust recompences of their sinnes Some referre these words to the captiuitie as if the faithfull complained of the Lord for suffring them to languish so long a time in the same As if the Prophet should say That their obstinacie increased because the Lord gaue them no taste of his grace For the faithfull are often surprized with a very dangerous temptation when they see the wicked ouerflow in all abundance and are almost discouraged as Dauid hath well expressed it in Psalm 125. But the Prophets sentence seemes to be more generall for the faithfull acknowledge themselues to haue erred because they were not guided by the Spirit of God whereof they complaine not but rather desire that this spirit may bee giuen them by which their fathers in former times were gouerned and obtained all things prosperouslie Why hast thou caused our hearts to turne from thy feare Some translate Wherefore hast thou hardned but because this sutes not with that which followes from thy feare I had rather translate To turne backe And the verbe also signifies so much Some thinke these words returne for thy seruants sake appertaine to all the people As the Scripture indeede is wont to terme all the houshold of faith by the name of Gods seruants But I thinke it is properly to be referred vnto Abraham Jsaac and Iacob which surelie is much more probable Not that the people rested in their intercession but in regard that God had made the couenant of grace with them that they might deliuer it ouer from hand to hand vnto their successors Thus then the faithfull set not these Patriarkes before them as common persons onely but in the qualitie of Ministers witnesses or mediators of the couenant with the foundation of their faith as in that song Psal 132.1 Lord remember Dauid In which place the name of this good Patriarke is not set before the Lord as if the faithfull thought hee had been their aduocate but in regard the promise which was made vnto him touching the restauration of the eternall kingdome in his familie did appertaine to the whole body of the people How Papists wrest these words to proue their intercession to Saints The Papists snatch vp these words with great ioy as if by them the intercession of Saints were proued But by the true exposition of the place we may plainly see how easie a matter it is to answer them For it is spoken of the Fathers not as if they deserued ought at Gods hand of themselues or were now intercessors betweene God and vs but because the free couenant which not onely appertained vnto them but also to all their successors was contracted onely with them To the Tribes That is to say Returne to thy wonted fauour towards thy people By this we see that the things aforesaid tend to no other end but onely that the people doe labour thereby to prouoke the Lord to mercie after they haue laid before him their miseries and calamities How wee must come to God Here then we see the maner how we are to addresse our selues vnto God namely by putting him in minde of his former benefits and by manifesting in his sight our griefes and sorrowes Thus we must doe if we would obtaine deliuerance Of thine heritage That is because God had chosen this people as his proper portion As if hee should say What shall become of thy people if we perish Not that God was tied to this people but in respect hee had giuen them his faith by oath Thus the people durst very well vrge God with his promise and importune him by their praiers in regard hee had voluntarily obliged himselfe both vnto their fathers and to their children But now seeing all promises are ratified and confirmed in Christ 2. Cor. 1.20 and that we haue the truth of all things wee ought to bee built vp in so much the greater confidence for the couenant is not onely contracted in his hand but it is also confirmed and sealed with his blood I grant he was the mediator as well for the fathers as for vs but all things are now more cleere and manifest in regard they then stucke in many obscure shadowes Vers 18. The people of thine holinesse haue possessed it but a little while for our aduersaries haue troden downe thy sanctuarie IT is a wonder that the Prophet saith the people possessed the land but for a very little
the fire made the vvaters to boile in regard that contrarie to their wont fires and lightnings were mingled with violent raines and tempests As if hee should haue said This fire kindled by the Lord was so fierce that it melted all things were they neuer so hard and drunke vp euen the very vvaters To this appertaines that which is added touching the melting of the mountaines before his face For hee opened a way for his redeemed euen thorow the greatest incumbrances that they met withall Hee saith also that the Israelites saw things which they neuer looked for in regard that albeit God had aduertised them and had acquainted them with many experiments of his power yet this terrible spectacle whereof he speakes greatly surmounted their capacities and vnderstandings yea and all the reason of man Vers 4. For since the beginning of the world they haue not heard nor vnderstand with the eare neither hath the eie seene another God besides thee which doth so to him that waiteth for him THis verse confirmes that which wee haue said before namelie that the faithfull desire nothing here which is strange and vnheard of but only that God would but shew himselfe such a one towards them as in times past he had done to their fathers and that hee would continue foorth his liberalitie And withall seeing it hath been his custome to succor his people and to giue them some assured testimonies of his presence that he would not now discontinue the same for the time to come that so his almightie power might still shine more and more For you must note that he so brings in the people praying vnto God that therewithall they should confirme their hope from the remembrance of the time past and with the more boldnesse might haue their recourse to the throne of grace The eie hath not seene Doubtlesse the Prophets meaning is to magnifie Gods goodnesse by mentioning these so many benefits which God in former times had bestowed vpon his people This manner of commendation also is very high and excellent when being rauished with admiration in regard thereof he cries out that there is no God but he Likewise that the things which God hath done for his peoples sake were neuer heard of before But this may be read two waies for the word God may be taken in the accusatiue or in the vocatiue O Lord none but thou hast seene the things which thou hast done to those that wait for thee But the other reading is more receiued namely They haue neuer heard nor seene such a God In this last reading the particle of similitude must be supplied for without that the sentence would bee imperfect No eare then hath heard neither hath the eie seene such a God as doth such things And thus God is here separated from idols from which the superstitious sort thinke they obtaine all blessings but they are onely the deuices of mans braine which can neither doe good nor hurt Contrariwise God deales foorth his benefits of all sorts liberallie to those that serue him It seemes S. Paul expounds this place otherwise Obiect 1. Cor. 2.9 and applies it to another sense Yea he cites it in other termes because hee followed the Greeke translation The Apostles made no scruple touching this point Ans in regard they rather respected the sentences then the words and thought it sufficient only to point out this place of Scripture vnto the reader whither they might resort to be satisfied touching the things which they taught But where S. Paul seemes to haue added of his owne Neither hath it entred into the heart of man the things which God hath prepared for them which loue him this he did that his speech might be the better vnderstood For nothing is added which agrees not very well with the Prophets doctrine And that wee may the better perceiue this agreement wee must consider his drift In that place hee disputes about the doctrine of the Gospell which hee shewes doth farre surpasse all the reach of mans wit Why so Because it containes such a knowledge as is contrarie and wonderfullie farre remote from the wisdome of the flesh In a word that it is an hidden wisdome For which cause S. S. Pauls drift in alleaging this text 1. Cor. 2.9 Paul worthilie breakes foorth into this admiration in weighing and pondering of the same And our Prophet calling to mind these rare and famous works of God Obiect Ans as one astonished cries out that there was neuer such a thing heard of So concerning this grace which surmounts all the rest namely when Christ is offered vs in the Gospell we may breake foorth after the same manner and say O Lord the mercie which thou shevvest vnto thy people farre surmounts all our reason Neither eie eare hart nor spirit can attaine to such an height S. Paul then you see applies this place fitlie to his disputation neither doth he corrupt the Prophets sentence when he exalts aboue all things in the world that excellent and peculiar grace which God hath bestowed vpon his Church There yet remaines another difficultie namely that the Apostle transferres that to spirituall benefits which is here said of temporall But we may affirme that Isaiah simplie respected the cause from whence these benefits of God issued though hee therewithall had an eie to the estate of this life present For all the good things which God hath giuen vs here below for the sustaining and cherishing of our naturall life are so many testimonies vnto vs of that fatherly loue which he beares vs. The propertie of faith And it is also the propertie of faith to ascend by visible benefits to inuisible graces Thus then howsoeuer the Prophet seemes to meddle onely in matters touching their bodily deliuerance and other things appertaining to this life present yet aimes he therein at an higher marke and especially respects those benefits which in particular manner belonged to the people of God The inioying of temporall benefits should carrie vp our minds to the meditation of those that are eternall For what a sottishnesse were it if whilest we inioy benefits temporall wee should not by them mount vp to the welspring from which they flow namely from Gods meere loue and mercie Both good and bad doe indifferently inioy these common good things but that particular fauour wherewith he entertaines vs appertaines to none but to his houshold seruants Hence it is that wee not onely consider that which appeares to our outward senses but wee forthwith ascend vp to the very cause Vnto which point though neither eye nor eare can reach that is to comprehend therein the grace of adoption by which the Lord protests that hee will be our Father yet hee reueales this vnto vs by the witnes of his holy Spirit It is also very likely that the Prophet hauing spoken of a particular benefit of God takes occasion thereby to arise vnto a generall consideration For when the matter concernes the meditation
bereaue them of the children they haue begotten but will cause them with the rest of other benefits which I will bestow vpon them to enioy their children also Vers 24. Yea before they call I will answer and whiles they speake I will heare SEe heere a most precious promise A pretious promise For what thing is more desirable then to haue God fauourable vnto vs and that wee may with boldnes haue accesse vnto him Surely it is not possible wee should be any way miserable as long as it is free for vs to haue our recourse vnto the Lord though we should be inuironed with infinite thousands of miseries and calamities The Lord heere promiseth vs then that vvee shall not put vp our suites to him in vaine Quest But what The Fathers vnder the Law had the same promise for from the beginning of the world they were heard as oft as they called vpon him And indeede prayer is one of the chiefest fruites of faith Prayer the most principall fruit of faith But yet our Prophet confirmes this point more and more Ans for in regard the Iewes were to endure a tedious and long captiuitie the Lord protests hee will not suffer them to languish any longer in exile neither will hee any longer deferre his help but will heare them yea before they crie This promise principally belongs to Christs kingdome by vvhom vve are heard haue accesse vnto God the Father as S. Paul cleerely teacheth in Eph. 3.12 I grant the Prophets had the same accesse neither could their prayers haue any entrance but for Christs sake But the gate which is now made large and set wide open vnto vs was then narrow and in a manner closed vp For vnder the law the people were wont to stay vvithout in the court Luk. 1 10. Nothing now hinders vs from entring into the Sanctuarie Mat. 27.51 because the vaile of the temple is rent in twaine By Christ then wee haue entrance into heauen and may boldly and with assurance draw neere to the throne of grace to obtaine mercie and helpe in time of need Heb 4.16 But some may aske here Quest whether there be any faithfull in the world at this day or any kingdome of Christ for it appeares not that God is thus readie to grant his succours neither doe we perceiue any fruit of our prayers I answere Ans that howsoeuer it then onelie appeares that our petitions haue been heard when the effects manifest the same yet notwithstanding it is true that the Lord reiects not our prayers because he suffers vs not to faint but sustaines vs inwardly by the vertue of his holy spirit Note to wait for the euent and issue with patience Neither deferres he as if he wanted time or leisure as men often doe but rather thereby to exercise our faith and prooue our patience In a word God may be said to heare two waies First when hee giues vs helpe manifestlie Secondlie The reason why God deferres to heare our prayers when hee assists vs inwardly by the secret power of his Spirit so as we continue stedfast and vnmooueable euen in the middest of our afflictions Were this doctrine deeplie setled and grounded in our mindes then should we with more boldnesse and alacritie haue our recourse to our God neither would wee stand disputing the case touching the inuocation of Saints with so great headstrongnesse and obstinacie For whence is it that men haue forged so many patrons vnto themselues to whom they had rather go then to Christ but because they haue not receiued this doctrine and haue reiected these noble and excellent promises Vers 25. The woolfe and the lambe shall feede together and the lyon shall eate straw like the bullocke and to the serpent dust shal be his meate They shall no more hurt nor destroy in all mine holy mountaine saith the Lord. HIs meaning is that all things shall be set in their perfect order when Christ shall raigne and as it seemes here is a close opposition betwixt Adam and Christ For we know that all the miseries of this life present haue flowed into vs from the sinne of the first man for then were wee depriued of the rule and authoritie which God had giuen man ouer all the creatures which before willingly submitted themselues vnto man and obeied his commandements Gen. 1.28 But now the greater part of them rise vp against him yea and assaile him with open force When wee see vvolues beares lions and other wild beasts to hurt men and other beasts which serue him and that those also which should bring him in profit harmes him this wee must impute to our owne sinne who by our disobedience haue ouerthrowne the order of these things But seeing it is Christs office to bring all things into their right order and perfect estate againe It belongs to Christ to restore all things to their right order which by our sinnes are now out of order therefore the Prophet shewes that the confusion or scattering which is now to be perceiued in the things of this world shall be taken away at his comming because all corruptions shall then be abolished and the world shall returne to his first shape The lion shall liue without doing harme shall not rore after his pray The serpent shall content it selfe with the dust and shall couch close within the earth without annoying any by his venomous sting To be short whatsoeuer is out of course and disordered shall then be set into a right frame And it is not to be doubted but our Prophet alludes vnto cruell blood thirstie men whose wild and furious natures shall bee tamed when they shall bow downe their necks to beare the yoke of Christ But first of all we are well to consider what confusion is happened to all creatures by the sinne of man For if we haue not an eie to that we cannot rightly iudge as we ought of the excellencie of this restauration Wee are also to call to mind that which wee haue said before in the eleuenth Chapter touching these allegories Heere wee see then vvhat men are before the Lord hath conuerted and changed their hearts What men are being not conuerted and receiued them into his fold euen vvild and furious beasts who then and not before abstaine from doing euill vvhen the Lord by the power of his Spirit hath subdued their cruell and hurtfull natures He addes in his holy mountaine because all things that offend being purged away the Lord will gather vnto himselfe a Church vvithout spot or vvrinckle Eph. 5. For vnder the word All he signifies a generall purgation yet wee are not to wonder if so many doe still remaine cruell and vntractable because there are but a very few that are true inhabitāts of Gods holy mountaine Few that rightly inhabit Gods holy mountaine very few that be faithfull and sincere no not amongst those that make profession of Christianitie For seeing the old man
different from those of that time But it was requisit that the Prophets should borrow similitudes from things then commonly in vse as we haue often said Vnder the Law they offered brute beasts but the Apostles and other Priests of Christ haue sacrificed reasonable men and haue offered them liuing sacrifices by the preaching of the Gospell Rom. 15 16. Rom. 15.16 The Apostle testifies that hee performed this office by offering vp the Gentiles through the sword of the Gospell that they might be an acceptable oblation vnto God sanctified by the holy Ghost It is no legall Priesthood then nor like to that of the Papists which b◠〈…〉 â—â—â—ching the offering vp of Christ But it is the Gospell by which men are mortified that being renued by the holy spirit they may be offered vp vnto God Besides euery one offers vp himselfe in vowing and dedicating themselues to Gods seruice and in yeelding him sincere obedience which is that reasonable seruice whereof S. Paul speakes in Rom. 12.1 Thus the end of our vocation is here set before vs The end of our vocation namely that all filthinesses being purged away and being dead to our selues we may in the next place learne to loue and follow holinesse Some seeke out allegories vpon these words charets and horses and they thinke the Prophet hath vsed the verb shall bring in regard the Gospel neither constraines nor terrifies men Obiect but rather allures them sweetlie so as they come willingly vnto God and hasten vnto him with ioyfull and glad hearts But I willingly expound this place without such curiositie for in regard this scruple might come in the minds of many How is it possible for strangers so farre remote to come vnto vs Ans He answers that horses charets and litters should not be wanting vnto them For the Lord hath many meanes at hand to furnish his seruants withall and to bring them to his purposed end Furthermore I denie not but the Gospell may be called a chariot in regard it brings vs to the hope of eternall life but yet me thinkes the Prophet meant simplie to say That no impediment should be able to withhold the Lord from gathering in his Church Also that he shall haue meanes readie that not one of the elect which hee was pleased to cal shuld faint in the mid way Vers 21. And I will take of them for Priests and for Leuits saith the Lord. THe Prophet amplifies that which he hath alreadie said touching this extraordinary grace of God He hath already shewed that the Church of God should be gathered out of all nations so as in despite of all impediments and difficulties that might be opposed yet the nations farre off shuld be brought to the holy mountaine Now he passeth on further and teacheth that the Gentiles should be aduanced to a soueraigne degree of honour besides their adoption It was much that they had attained vnto alreadie to wit that prophane people should be receiued in among the holy people but now behold here a thing more admirable to see them exalted into so supreme a degree of dignitie Hence we may perceiue that the Priesthood vnder Christ differs much from that which was vnder the Law For vnder it only one tribe was admitted to offer sacrifices Exod. 28.1 The Gentiles were reiected as vncleane Great difference betweene the Priesthood vnder Christ and that vnder the law neither durst they once enter into the Temple so farre was it off that they might bee permitted to be Priests But now all are indifferently receiued Some expound this place generally That the Gentiles shall be Priests that is to say shall offer themselues to God for so the scriptures in many places calles all by the name of a royall Priesthood Exod. 19.6 1. Pet. 2.9 Reu. 1.6 and 5.10 Yet it seemes hee should especially note out the Ministers and teachers here whom God should chose out from among the Gentiles and ordaine them to execute that noble and excellent office namely to preach the Gospell As for example Luke Timothie and the rest who offered vnto God by the Gospell spirituall sacrifices Vers 22. For as the new heauens and the new earth which I will make shall remaine before mee saith the Lord so shall your seed and your name continue HEere hee promiseth that the Church shal be so restored that it shall indure for euer for many might feare that she would be laid waste the second time Her estate then shall be perpetuall after God shall haue once againe restored her for which cause he mentions two excellent benefits to wit restauration and eternitie When hee speakes of the new heauens and new earth hee hath respect vnto Christs kingdome by whom all things are renued as the Apostle shewes in Heb. 8.8.13 Now this renumeÌ„t hath this end namely that the church might continue alwaies in her happy and florishing estate for that which is old tends to ruine but things which are new made and renued are to last long God had promised that as long as the Sun and Moone should remaine in the heauens The promise recorded in Psal 89.36.37 really confirmed by Christ they should be witnesses of the eternall succession of Dauids posteritie which should neuer faile Psal 89.36 37. But in respect that by the disloyaltie and vnthankfulnessâ— of this people which came betweene there was some interruption the restauration wrought by Christ hath really confirmed this prophesie Jsaiah therfore rightly affirmes that their sonnes and their sonnes sonnes should succeed And as God hath established the world that it should neuer perish so shall the succession of the Church be perpetuall that it shall endure from age to age To what this renument ought chiâ—fly to be referred In a word he explanes that which he had said before touching the renuing of the world lest any man should thinke he referres this to tres beasts or to the course of the starres for it ought rather to be applied to the renument of the inward man The ancient fathers haue missed the marke whilest they imagined that these things appertained precisely to the last iudgement and haue neither weighed the scope of the text nor the Apostles authoritie And yet I denie not but we may extend these things to the last day because we cannot expect the perfect restauration of all things vntill Christ vvho is the life of the vvorld shall appearâ— But we must begin higher namely at this deuerance by which Christ regenerates his that they may bee new creatures as it is in 2. Cor. 7.1 Vers 23. And from moneth to moneth and from Sabbath to Sabbath shall all flesh come to worship before mee saith the Lord. THe Prophet shewes againe what difference there should bee betweene Gods spirituall worshippe such as it should be vnder the kingdome of Christ and the carnall which was vnder the Law Euery moneth in the new Moone they sacrificed then there were Sabbaths and other feasts and solemne daies appointed which
cannot inioy their goods with a good conscience 65. 13 A good conscience how necessary 58. 4 A quiet conscience onely proper to Gods children 32. 18 A wicked mans conscience neuer quiet 65. 13 Peace of conscience a fruit of the Gospell 2. 4 An euill conscience alwaies flees Gods presence 31. 2. Alwaies vnquiet 32. 18 How sleepie consciences must be awakened 58. 1. 8. 13 The conscience of Papists 32. 18 An euill conscience discouers it selfe in the countenance 2. 11. and 3. 9 A generall consent a shrewed temptation 8. 11 Consolation for the faithfull 1. 25. 28. 4 2. 5. 17. 6. 13. 7. 4. 19. 8. 10. 17. 9. 1. 10. 5. 12. 22. 24. 26 11. 1. 12. 3. 14. 14. 24. 28. 32. 15. 9. and 16. 14 17. 61. â— 14. 18. 4 5. 19 18. 21. 1. 15. 16. 22. 11. 23. 17. 24 13. 14. 22 23. 25. 10. 26. 12. 13 21. 27. 4 28. 16. 25. 29. 21 22. and 30. 19. 21. 29. 31. 9. 32. 15. 33. 5. 35. 5. 37. 26. 40. 1. 8. 29. 41 8. 9 10. 14. 43. 1. 14. 25. 44. 2. 48. 11. 49. 24. 50. 10. 51. 1. 17. 21. 52 9. 54 11. 55 6. 57. 15. 59 15. 63 4. 7 65. 8. 66. 2 5. Consolations for the poore 10. 2 Consolations added to threatnings 4. 2 5. 17. 27. 6 A consolation for good Princes 22. 23 To whom consolation belongs 40. 7 Whence it is to be drawne 37. 2. and 40. 8 and 50. 4. 11. and 51. 8. 16. 52. 9. and 57. 18. and 66. 11 Conspiracie taken in good part 8. 12 Conspiracie of the Papists 44 11 Constancie of the faithfull 8. 12. 56. 2 Constancie of Pastors 8. 16. and 29. 21 and 50. 7 The constancie of Isaiah 8. 18. and 30. 8. and 39. 3. 5 Contempt of Gods word the perfection of all euill 5. 24 Contentment consists not in abundance 65. 13 Continencie a rare gift 19. 21 God lookes that our conuersation should answere our vocation 63. 8. and 43. 21 Conuersion of the Egyptians to God 19. 19. 21 Conuersion a kind of resurrection 19. 22 What men are without conuersion 65 25 No saluation without conuersion 59. 20 The conuerted ought to labour the conuersion of others 2. 3 Conuersion of the heart and change of the life must goe together 55. 7 Conuersion what 19. 13. and 28. 16 How corne and wine is said to be ours 62. 9 Corrections benefit vs nothing vnlesse God touch our hearts by his holy Spirit inwardly 1. 25 A signe of desperate malice not to benefit by corrections 9. 13 When God begins to correct he makes not an end by and by 1. 7 Necessitie of Corrections 25. 3 God corrects in measure 27. 8. and 64. 9 Couenant of God cannot be disanulled 7. 14. and 19. 25. and 24. 5. and 45. 25. and 55. 4. and 59. 20. and 65. 1. Couenant of God free 55. 3. and 61. 9. and 64. 7. Couetousnesse condemned 1. 23. and 5. 8. 23. and 33. 15. and 57. 17. Cursed of God 5. 10 Exceeding hurtfull in Iudges 1. 23 God will create Ierusalem a reioicing 65. 18 God creates new heauens and a new earth 65. 17. and 66. 22 The end of our creation 29. 23 Creation taken for regeneration 17. 7. and 19. 25. and 27. 11. and 37. 26. and 43. 1. 15. 21. and 44. 2. 21. 24. and 51. 13. and 54. 5 and 64. 9. and 66. 22. God the creator of all 37 15 In what sense God is called the creator of Israel 43. 15 The confusions which are among the creatures the fruits of our sinnes 65. 25 All the creatures are vnder Gods command 11. 15 All creatures are ready armed against the wicked 13. 10 The creatures grone in regard of our offences 65 17 If insensible creatures bee moued at Gods voice much more we 6. 4 All creatures at Gods becke 55. 12 Many depart from Christ because of the crosse 53. 5 Christs gouernment laid on his shoulder fained to be his crosse 9. 6 Signe of the Crosse 66. 19 Crueltie alwaies ioined with impietie 51. 23 Crueltie of the Assyrians 30. 31 Of the Babylonians 13. 11 Of the Medes 17. 17 Of Babylons King 14. 17 Of the Moabites 15. 1. 16. 3 Of Satan 49. 24. and 59. 17. and 66. 3 Of Sennacherib 33. 7 Cup of wrath taken in a double sense 51. 17 Curiositie ought to be auoided 9. 4 Cyrus called of God and how 48. 15 Named a long time before he was borne 44. 28 In what sense he is said to obey God 41. 25 Gods hired souldier 43. 14 How said to be fauoured of God 44. 14 Why called anointed 45. 1 How he builded Ierusalem 45. 13 Very vicious 48. 15 Whether he became a conuert 45. 1 His prosperitie proceeded from God 48. 15 D DAmascus a capitall Citie of Syria 7. 8 The ruine of Damascus 17. 1 Darius the seruant of God 21. 9 Darius signifies a lion 21. 7. 8 Darius an herauld of Gods iudgement 21. 9 Darknesse taken for affliction 8. 21. 50. 10. 18. and 58. 10. and 59. 9. Dauid a figure of Christ 37. 35. 55. 3. 4 Why Dauid called Gods seruant before hee was borne 44. 1 Why Dauids name is sometimes put for Christ 2. 4 Citie and house of Dauid what it is 7. 2. and 22. 9 Daies of a tree what 65. 21 In what sense it is that daies will seeme yeeres 54. 8 What the day of the Lord signifies 13. 6 Day put for time prefixt 22. 5 Why the day of the Lord is called terrible 13. 9 The Iewes began their day at Sun setting 30. 29 Death of Christ the cause and fountaine of life 53. 8 Fruit of Christs death 53. 5. 11 Death often noted out by the word Graue 53. 9 In what sense it is said the dead sing the praises of God 38. 18 Whether the dead know our necessities 29. 22 Delicacie the ruine of the Roman Empire 2. 16 Deliuerance of the Church admirable and Gods proper worke 31. 8. 49. 7 Difference betweene the deliuerance out of Egypt and Babylon 52. 12 See Redemption Deafenesse of the Iewes proceeded from their rebellion 28. 12 Why God deferres to succour his people 33. 9 Demosthenes alleaged 47. 3 Denys the second how he became blind 28. 4 Denys the tyrant a contemner of religion and his impietie 36. 18 What a miserie it is to be depriued of the vse of holy things 48. 19 Deserts for medowes 63. 13 Desert taken for Chaldea 21. 1 When descriptions are necessarie 21. 3 Disloialtie of the Israelites 17. 9 Disloialtie of Senacherib 33. 8 Diuination condemned 19. 12. 44. 25 Papists will not haue their diuine seruice examined 44. 20 Complaints of Papists touching the abolishing of their diuine seruice 36. 10 Deuotion of Papists what 1. 14 Superstitious