that takes thy children and dasheth them against the stones Vers 19. And Babel the glorie of kingdomes and the beautie and pride of the Chaldeans shall be as the destruction of God in Sodome and Gomorah ISaiah meant to cōclude his prophesie touching the ruin of the Babylonians in a briefe maner in this place although he addes some amplifications to confirme his speech touching the full rooting of them out For the Prophets speake in such sort of the punishments of the wicked that they leaue them no hope of mercie wherewith they might comfort themselues But as touching the faithfull although it seemes now and then that they should be chastened too seuerely yet are they susteined with this assurance that the Lord will haue pitie vpon them and will not vtterlie destroy them Whence we ought to gather that we must not alwaies iudge according to the outward appearance For we shall many times thinke that the children of God are vtterlie vndone whose saluatio◠notwithstanding is neere yea euen in the midst of death it selfe In Sodome and Gomorah Sodome and Gomorah This example is oft alledged by the Prophets to the end wee might know that howsoeuer all chastisements be not equall yet notwithstāding in as much as God is vnpartiall in his iudgements the memorable example which he shewed thereof in the destruction of Sodom appertaines to all reprobates Gen. 19.24 so as those who harden themselues in their sinnes with the like obstinacie shall be no lesse punished then they were And they distinguish betweene the punishments of the elect and reprobates in such wise that still God left some seed to the Israelites but to the wicked none as we haue seene in the first Chapter Chap. 1.9 If the Lord saith he had not left vs a seed we had bin as Sodome and as Gomorah But he pursues the reprobate with all seueritie and therefore the Prophets threaten them with the very same ruine which happened to the Sodomites that is to say an vtter destruction without all hope of recouerie He saith it is the ouerthrow of God to the end wee should not thinke it came to passe by chance or by the will of men For euen as the fire fell not vpon Sodome Gomorah from heauen at randome so Babylon also was not destroyed by haphazard but by the iust vengeance of God Which being alwaies like vnto himselfe did execute his iust iudgement against them and will still doe the same against all reprobates euen vnto the end Whereas Babylon is called the glorie and bright beauty of Kingdomes No glory can withstand Gods almightie power this is added for amplifications sake to teach vs that God cannot bee hindered from performing his worke by any glorie or excellencie whatsoeuer that hee should not vtterly roote out the wicked For in regard that this destruction was incredible therefore so much the more did an excellent example of Gods mightie power appeare in the confusion of it Vers 20. It shall not be * Or sit vpon inhabited for euer neither shall it be dwelled in from generation to generation neither shall the Arabian pitch his tents there neither shall the sheepheards make their foldes there BY the word To sit hee signifies a firme estate as if he should say Neuer looke that Babel shall be restored any more For all these phrases of speech tend to one and the same end namely the Babylonians shall be so destroyed that their ruine shall be perpetuall This also he further amplifies when he addes that the destruction shall be so great that the verie Arabians shall disdaine to pitch their tents there and the sheepheards their foldes Now wee may well say that this place was become wonderfull desert and inhabitable seeing these vagabonds made no reckoning of it for this nation of the Arabians in verie deed Arabians vagabonds and theeues did nothing else but trot vp and downe and had no setled abiding For hauing left their owne Countrie because it was barren and therefore is called the desert Arabia for of that wee speake and being giuen to nourish cattell and to hunting they frisked it hither thither and abode in the midst of the fields especially in places of best pasture Thence it came that the Greekes called them by a name which signifieth dwellers in tents The region of Babylon was wonderfull fruitfull before this destruction by reason whereof this change was so much the more terrible and as it were prodigious whether in regard that it lost the first fruitfulnesse or that all abhorred the sight of it because of the continuall calamities wherewith it was wasted Certaine it is the Prophet declares it shal come to passe that not only the buildings shall be broken downe but that the land also shall be accursed Vers 21. But Ziim shall lodge there and their houses shall be full of Ohim Ostriches shall dwell there and the Satyres shall dance there HE goes on in describing a desert place and alludes to that he said before to wit that Babylon should be vnhabited I cannot well tell how this word Ziim should be translated in regard the opinions of the expositours are so diuers who agree no more in this then they doe about sundry names of beasts and hearbs The vse of these things continued not alwaies and the Iewes being ignorant themselues haue not the knowledge of them although some amongst them are not ashamed to brag of their skill in physicke and yet notwithstanding are ignorant not onely of the nature of plants but of beasts also Whereas some are of opinion that Ziim was a wild beast others that it should be a bird and some others a fourefooted beast herein there is no great difference For mine owne part I make no question but the Prophet meant in this place to speake either of wild beasts which cannot be tamed or of birds which make their nests in forrests farre remote from men And there will be no inconuenience in it if we expound that which followes of Satyres or Fairies which the Frenchmen according to the diuersities of regions in one place call Hobgoblins Robin good fellowes and Bugbeares in an other For as Satan abuseth men by diuers impostures so also he allots diuers names to euery one of these It is certaine that the word Ziim is sometimes taken in the Scripture for wicked spirits for it comes of Ziiah which signifies drinesse or desert as Iim comes of Aiam which signifies feare For in as much as the diuell workes strange illusions by Fairies and Satyres therefore the names thereof are attributed vnto him The Prophets drift is to shew that there should be such desolation that the place should not onely be forsaken of men but the euill spirits also should worke their illusions there for by the solitarinesse of the place they take occasion to terrifie those which passe thereby And looke how theeues and enemies shew themselues more cruell when they come out of some obscure place
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
principall fruit of our reconciliation with God stands in the inioying of faithfull Teachers yet because the common people had suffered much want Isaiah fitting his speech according to their weaknes giues theÌ„ therin a taste as it were of Gods fatherly goodnes in mentioning great plenty of all things By the words bread and water hee signifies an extreme pouerty and want of outward things and therefore hee addes aduersitie and affliction Now in stead of this penurie he promiseth to send them fruitfull increases which he expresseth vnder the word Raine For hee takes the cause for the effect as if he should say The earth shall be exceeding fruitfull in which phrase of speech the Prophet also had respect to the situation of that Country which waited for no other meanes to make it fruitfull but the raine which fell from heauen for it was not watered by the ouerflowing of riuers or fountaines See Deus 11.10 but onely with raines Isaiah therefore shewes that the Lord will send abundance of those fruits which otherwise he could haue diminished or taken away by barrennesse In any wise therefore let vs learne to comfort our soules with these and the like promises when wee shall in anie sort feele the hand of our God heauie vpon vs. Vers 21. And thine eares shall heare a voyce behind thee saying This is the way walke yee in it when thou turnest thee to the right hand and when thou turnest thee to the left THe fruitfulnesse of the land whereof hee spake before ought to bee esteemed a good blessing of Good But behold here the chiefest cause of ioy and gladnesse to wit when God vouchsafes vnto vs the wholesome sincere milke of the word for our soules For there is no famin of bread that ought so much to affect vs with feare and perplexitie as the famin of Gods blessed word The famin of Gods word a famin of all famins And indeed looke how much more precious the soule is then the body so much the more ought we to feare that famin aboue all other famin as also another Prophet telles vs Amos 8.11 Our Prophet then promiseth vnto the Iewes a benefit But the inioyiâ—g of it a benefit of all benefits False Prophets would be taken for the onely Doctors of the Church aâ—oue all benefits the greatest What is that They shall now bee fed with the word of God which had been exceeding scarce amongst them before The false Prophets I deny not will boast that they also haue the word yea with greater boldnesse many times then the faithfull Teachers themselues They forsooth will be taken and held for good guides euen whilest they lead men into error and at last plunge them with themselues into euerlasting perdition But the word which shewes vs the direct way comes of God alone True doctrin it selfe shall auaile vs nothing at all vnlesse God giue vs eares to heare it And yet if he did not therewithall promise to giue eares to heare it the word of it selfe shoud little auaile vs for so he should indeed speake but to deafe eares neither should we perceiue ought but a confused sound When he saith therefore that hee will be behind vs as a guide wee may thereby perceiue that God will not suffer his word to be spoken to vs in vaine but will so worke inwardly vpon our judgements and affections that they shall bee bowed to a true and willing obedience For all of vs naturally are vnteachable so that we stand in need to bee wholly reformed by the worke of the Spirit And therefore the word shall heare is of great weight in this place Now he compares God to a schoolemaster who sets his schollers before him that hee may the better teach them and keepe them in order wherein vndoubtedly hee shewes the great affection and exceeding care which he hath ouer vs in that he contents not himselfe to goe before vs but also to watch vs at euerie turne with his gracious eye God not onely vouchsafes to teach vs but to watch and attend vs with a gracious eye whither soeuer we goe Moreouer the Prophet shewes that those which follow God shal neuer goe out of their way For by the verbe exhortatiue walke yee in it hee addes some reliefe to helpe our perseuerance lest some difficultie or other might slake our course as it often falles out Obiect But that which he addes of the right hand and the left may seeme absurd in regard that when Moses shewed the people the way in which they should walke hee therewithall forbad them to turne either to the right hand or the left Deut. 5.32 17.20 For that way is straight and no man ought to seeke out any by-waies What might be the meaning of our Prophet then Ans What is meant by the right hand and the left in this place I answere hee mentions the right hand and the left in this place in another sense then Moses doth For it is taken here for all sorts of counsels which wee ought to aduise of which are diuers in regard of the diuersitie of occasions that we meete withall and according as euerie one meetes with sundry difficulties and agreeable to his affaires and occasions he is to take aduice and deliberation Thus hee calles right hand and left all the actions of life whatsoeuer to the end that in all our enterprises wee might haue the Lord for our guide and that we might put nothing in execution till wee haue called vpon his name whether we turne to the right hand or to the left Hence we gather an exceeding comfort and consolation to wit that the Lord will be with vs in our enterprises and will direct our way before vs whither soeuer wee turne prouided that wee willingly stray not out of that path which he hath laid before vs. Vers 22. And yee shall pollute the couering of the images of siluer and the rich ornaments of thine images of gold and cast them away as a menstruous cloth and thou shalt say vnto it get thee hence HEnce it appeares that this direction which God will giue vnto his Saints shall not be in vaine for hauing abandoned their false worship they shall giue themselues to the true And the Prophet plainly mentions their externall profession of pietie when they shall make it appeare vnto all that they haue renounced idols and all idolatry For seeing images are instruments of idolatrie and superstition Images instruments of idola ry Such as be truely conuerted vnto God must of necessitie abhor and detest idols Faithfull Princes oght to imiâ—ate Iehues example in polluting prophaning idols and idolatrie therefore those who are truly conuerted vnto God must needs abhorre and detest them yea and as much as in them is prophane and pollute them as we read Iehu did who prophaned the Altars of Baal and made a sakes of his Temple 2. King 10.27 Fatihfull Princes and Magistrates ought to follow his example
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
which God beares vs To the commendation of Gods mercifull nature he addes a promise that our faith might be the more surely setled he again placeth promises in the middle that so being grounded vpon them we might be assured to passe safe and sound through all dangers For it would serue to little purpose that one should describe vnto 〈◊〉 the nature of God or informe vs of his secret counsell if therewithall wee were not brought to the word wherein the same is manifested but God speakes plainely and familiarly vnto vs so as we haue no neede to enquire further We must therefore come to the word which plainely opens his will vnto vs if so be we wil containe all our senses within the bounds of it for otherwise we shall alwaies remain◠in suspence and doubt what shall become of vs though the Lord should tell vs an hundred times that he resembles men nothing at all And yet men if they would confesse the truth do desire to be certaine of their saluation and to know what should befall them afterward We are therefore to obserue this order well which the Prophet heere keepes And thus Moses brought the people to the knowledge of the word saying Aske not who shall ascend vp into heauen or who shall descend into the deepe for the word is neere thee in thy mouth and in thine heart Deut. 30.12 and this is the word of faith saith Paul Rom. 10.10 which we preach Now the Prophet borrowes a similitude here from a thing ordinarie amongst vs and it is exceeding fit for his purpose for if wee see so great efficacie in the raine which waters and fattens the earth much more will the Lord manifest his power in his word for the raine vanisheth and is subiect to corrupiton but the word is immortall immutable and incorruptible and cannot consume away as the raine doth But that we may the better vnderstand the Prophets words wee are to search out his drift Men doubt whether God will accomplish that which hee hath promised in his word for wee thinke his word hangs in the ayre without any effect but by the very order of nature hee shewes how detestable this opinion is For it is too absurd a thing to attribute lesse to the word then to an insensible creature and therefore hee teacheth that the vvord is neuer vvithout his effect Some vnderstand it as if the preaching of the Gospell were neuer in vaine but that it alwaies brings forth some fruit Which I grant to be a truth for the Lord workes by his Spirit giues increase 1. Cor. 3.7 that the labour of his Ministers may not be in vaine But the Prophet meant another matter namely that God casts not the seede of his word vpon the ground without effect neither scatters hee his promises in the ayre but we shall gather the fruit thereof if so be wee resist him not by our owne incredulitie Now hee mentions two effects of the raine which makes the earth fruitfull by falling vpon it First that men may thereby haue plentie of food to sustaine them secondly seed to sow the benefit whereof is to be reaped the yeere following If then Gods power bee so great in things transitorie how much more effectuall may wee thinke his word is Vers 11. So shall my word bee that goeth out of my mouth it shall not returne vnto me void but it shall accomplish that which I will and it shall prosper in the thing whereto I sent it God speakes to vs by men THe vvord goes so out of Gods mouth that it also goes forth of the mouthes of men for God speakes not from heauen but vseth men as his instruments to declare his will by their ministrie But the authoritie of the promises is better confirmed vnto vs when we◠heare that they proceede out of the sacred mouth of God Although then that hee vse witnesses on earth yet hee testifies that whatsoeuer they shall promise in his name shall bee ratified and confirmed afterwards before him And that he might the better ingraue in mens mindes the power and efficacie of preaching he aduertiseth vs that hee scattereth not this precious seede at randon but hath ordained it to a certaine end in regard whereof no man is to doubt of the effect For there is nothing whereunto men are more inclined then to iudge of God according to their owne fantasies that so they may reiect his word It was needfull therefore tha◠this doctrine should bee often repeated and beaten into our heads that wee might know how God will surely performe that which he hath once said As oft then as wee heare of Gods promises let vs consider what his meaning is in them as when hee promiseth free remission of sinnes We must haue an eye to Gods intention in his promises let vs assure our selues of reconciliation through Christ But as the word of God is powerfull to saue the faithfull so hath it also his efficacie to condemne the wicked which Iesus Christ himselfe affirmes Iohn 12.48 The word which I haue spoken that shall iudge in the last day Vers 12. Therefore shall yee goe out with ioy and bee led forth with peace the mountaines and the hilles shall breake forth before you into ioy and all the trees of the field shall clappe their hands NOw the Prophet concludes the argument of this Chapter The conclusion in this and the verse following for that which he hath spoken touching Gods mercy tended to assure the Iews that God would deliuer them Now he applies his discourse touching Gods infinite goodnesse to his purpose and shews that his thoughts are nothing like to the thoughts of men Take a paterne heere then of a right order of teaching namely A right form of teaching when we apply generall doctrines to the present vse Lastly Isaiah speakes of the peoples restitution which depended vpon the free mercy of God By mountaines and hilles he signifies that all stumbling blocks which should lie in the way should notwithstāding serue to aid those that should returne vnto Ierusalem These are similitudes then whereby hee shewes that all creatures are at Gods becke and are ready to imploy themselues to set forward his worke yea and reioice to doe it He alludes to the deliuerance out of Egypt All creatures at Gods becke according to the custome of the Prophets for so it is written in Psal 114. The mountaines leaped like Rammes and the hils as lambes What ailed thee O sea that thou fleddest backe O Iordan why wast thou turned backe For in regard that the restauration of the church is as it were a renuing of the whole world it is said that heauen and earth are changed as if they had quite altered their ordinarie course All this depended vpon the former prophecies by which they had a promise touching their returne Vers 13. For thornes there shall grow firre trees for nettles shall grow the mirrhe tree and it shall bee
can so vse the matter that they shall famish for hunger euen whilest they swallow downe their morsels because his blessing being taken away all nourishment shall passe away as smoke To be short his meaning is that the people shall haue no food that shall strengthen them either because they shall haue no bread nor water or if they haue them yet they shall be able to get no nourishment out of them Vers 2. The strong man and the man of warre the Iudge and the Prophet the prudent and the aged 3. The Captaine of fiftie and the Honorable and the Counseller and the cunning artificer and the eloquent man HE mentions other helpes by which the state of nations or cities are vpheld in their perfection He threatens that the Iewes shal be wholly depriued thereof so as they shall be able to doe nothing in the house by counsell or aduice nor in the fields abroad by force of armes Now he standes not to keepe any strict order but in contenting himselfe with a briefe summe he mingles one thing with an other He beginnes with men of warre by whose hand the countrie was defended Sometimes God takes them away by death and sometimes he makes them become faint hearted and effeminate This last is the most vsuall so that the successors doe degenerate from the valor of their ancestors and those who before were stout hearted in processe of time become fearfull and are disabled for the warre We see also that the first often falles out to wit that the most valiant haue their courage by and by quailed He addes the Iudge and the Prophet Wee know that amongst the Hebrewes Iudges are taken for all gouernors whatsoeuer Also it is not to be doubted but that all Teachers whatsoeuer are to be vnderstood by the name of Prophet He threatens the Iewes then that after the ciuill gouernment shal be abolished The Magistrâ—cie and the Ministry that to the Common-wealth which the two eies are to the bodie and teaching extinct that then they shall be cut off And to speake the truth the Magistrates Teachers haue the same place in the Common-wealth that the eyes haue in a mans head To the same rancke also I referre the word ancients who are the fittest to gouerne because age obtaines prudence counsell and grauitie As touching the name diuine although it be taken in the euill part in the Scriptures yet it should seeme to be taken in the good part here seeing Isaiah reckons vp those things which are necessarie to defend or conserue the estate of a kingdome or citie We may well cal this man then one that knowes wisely how to forecast matters and who hath a deepâ— insight into dark obscure things which are necessarie not by diuinations or superstitious Artes but with a quick and prompt iudgement and with great dexteritie of wit Also in regard that God had forbidden them to go to aske counsell of Magicians Inchaunters Diuiners and that Balaam himselfe testifies that there was no soothsaying in Israel Numb 23.23 if any had rather vnderstand this place of diuinations made by Inchantments I do not gainsaie it neither will there any absurditie follow to reckon it among the number of their chastisements to wit that this people so full of wickednesse shall be also depriued euen of all vnlawfull succours as in Hosea Hosea 3.4 the Idols are ioyned with the Altar and the sacrifices Hee calles him the Duke or Captaine of fiftie according to the manner of speech then in vse For the Captaines of fiftie were among the Iewes as they of hundreds were among the Romanes The Greekes do call them by a name which signifies Princes of hundreds And because such manner of principalitie was not in vse among the Latins therefore the name also was vnknowne vnto them The Hebrew word Ioets which I haue translated Senatour may be applied to particular persons who are excellent in knowledge But because they attribute it to Counsellors who exercise a publike charge I would not depart from the common opinion Moreouer because handicrafts men haue their good vse in the conseruation of the common good and for supporting of an estate aswell as other Arts Isaiah saith that they also being abolished the downefall of the Iewes approcheth vpon them The expositours expound that which is said in the last place diuersly word for word it is He which vndeâ—standeth low words spoken betweene the teeth Now because the pythonicall spirits do giue their answeres by mumblings and low voices some thinke that he should speake heere of Inchantments Others expound it better who by the word Lachas vnderstand secret counsels But for as much as by this word we may vnderstand a graue oration as well as of things secret I haue not been afraid to translate it Oratours Notwithstanding if any had rather vnderstand it of those men who are prudent and learned who being vnfit for oratorie in publike doe yet giue counsell in secret which also is a good thing I do not say against it To conclude we are to obserue this summarie description of a well ordered estate For first Isaiah hath placed corne and other things necessarie for the maintenance of life in the forefront secondly force of warre thirdly knowledge how to gouerne the people and other parts of politicall gouernment in the fourth place the propheticall function charge and lastly handicrafts The Lord beautifies the people with these helpes whom he minds to keepe safe and sound and on the contrarie strippes those of them whom he means to bring to ruine Let vs know theÌ„ that all things which we finde profitable to maintaine vs in this life flowes vnto vs from the free fauour of God Whence it followes that we consider an other point to wit that we take diligeÌ„t heed that we by our vnthankfulnes doe not depriue our selues of so excellent gifts of God Vers 4. And I will appoint children to be their Princes and babes shall rule ouer them TO the end the vengeance of God might be the more apparent he now tels vs how wofull and miserable this change should be to wit when the faithfull wise gouernours should be cut off and that God should put dastards mecoks in their stead By Children we must not onely vnderstand them that are so in age but also in vnderstanding and manners such as are delicate and effeminate persons who haue no strength in them neither are able to manage the sword that is put into their hand He hath not opposed all the members one against an other he thought it enough to shew the meane by which a Common-wealth might soone be brought to ruine namely if so be that fooles and ignorant ones do beare rule who are as children in whom there is no wisdome nor grauitie to be found We may therfore hold it for a sure principle that he is vnfit to gouerne a Common-wealth that is not called thereunto of God nor furnished with singular vertues
whatsoeuer men doe mingle with sacred things can not but be a meere profanation Wherefore Isaiah was taught by this figure that all puritie floweth from God only Vers 7. And he touched my mouth and sayd loe this hath touched thy lips and thine iniquitie shall be taken away and thy sinne shall be purged WE see how God stoopes downe to the weakenes of humane sense He puts the tongs in the hand of one of the Seraphims to the end he may take a cole from the Altar and applie it to the Prophets mouth This was done in a vision yet notwithstanding God raysed vp the vnderstanding of the Prophet by the help of this outward signe But wee must not thinke that the cole had any vertue in it selfe as superstitious people imagin hidden vertues in magicall arts there is nothing of all this heere for it is one God and none other which can purge vncleannes from any part whatsoeuer The Angell was heere the minister of the purgation but he was not the author of it to the end we post not that ouer to another which belongs to God alone And this the Angell himselfe expresseth clearely in that he attributes nothing to himselfe but taking the holy pledge which he had receiued of God he applies it as a sacrament to the mouth of the Prophet not as if he could not haue been clensed without the cole but because this visible signe was profitable for a witnes and confirmation of such a thing And this also is the vse of Sacraments The vse of Sacraments namely to confirme vs according to our weakenes For we are not Angels to behold the mysteries of God without any helps and therefore he lifts vs vp to him by little and little and as it were by steps Behold he hath touched He shewes how the confirmation which was giuen by the signe was not in vaine God giues vs the thing signified in the Sacramenâ—s and feeds not our â—ies there with emptie shadowes but that the thing which was signified by it was forthwith granted so as Isaiah well perceiued he was not deceiued Whence we may gather that the thing it selfe is giuen vs in the Sacraments with the signe For the Lord feeds not our eyes in the Sacraments with bare and emptie figures but he ioynes the truth it selfe with them to testifie that he works by the signes effectuallie And wee must note this so much the more diligently as there are few at this day who are acquainted with the true vse of the Sacraments as also in regard that commonly there are contentions among many holy and learned personages euen about this matter Now in the first place we must hold this article The truth neuer separated from the signes yâ—t they must be distinguished That the truth can neuer be separate from the signes although it ought to be distinguished For we see and feele the signe as the bread which is giuen vs by the Minister in the Supper and because Christ must be sought in heauen it behoues vs that our thoughts be caried thither Notwithstanding he offreth his body by the hand of the Minister to the end the faithfull might truly inioy it Faith prouided that they aspire to heauen by faith where he is He giues it then to the faithfull who raise vp their minds to him by faith because he can be no deceiuer Now the vnbeleeuers receiue the signe indeed but because they lie groueling vpon the earth and ascend not vp into the kingdome of Christ they are not partakers of the veritie because that he which hath not faith can not lift vp his thought to God and therefore can not be partaker of Christ It is faith only which opens vs the gate into the kingdome of God wherefore whosoeuer will liue by the flesh of Christ it is necessarie that he be lifted vp farre aboue all humane sense into heauen by faith In a word The Spirit there is nothing but the spirit of God only which can make vs partakers of this Communion yet notwithstanding it followes not thereupon that the truth of the Sacraments should be diminished by the vnbeliefe of men seeing God alwaies ofâ—reth the spirituall thing but the wicked leaue it behind them euen as the grace of God by the Gospell is offred to all but all do not receiue it although they heare it and be constreined to consent to the truth of it Moreouer we learne from this place The Word and Sacraments must go together that the Sacraments are neuer separated from the word for the Angell repâ—esents not a dumb person in this place but after he hath giuen the signe he by and by addes the word to shew the end of it for it could haue been no Sacrament vnlesse the word had also been ioyned vnto it whereby Isaiah might vnderstand wherefore the cole was put to his mouth And therefore let vs know that the principall part of the Sacraments consists in the word which without it are but meere corruptions as wee see at this day how the Sacraments in the Papacie are commonlie turned into meere may-games Now the summe is that there should remaine no impediment why Isaiah should not now susteine the person of God being perfectlie clensed and pure from all spot Vers 8. * Or after Also I heard the voyce of the Lord saying whom shall I send and who shall goe for vs Then I said Heere am I send me THe Prophet begins now to declare the end of this vision and why the Lord appeared in so glorious a maiestie to ordaine him a Prophet againe to wit because he was to carrie an incredible ambassage touching the blinding of the Iewes he is made more certaine then of his vocation in so odious a matter to the end that treading all feare of man vnder his feete he may obey the commandement of God for there is nothing that so secureth the minds of the faithfull as wheÌ„ they know they serue God He had also another testimonie to wit that he was purged of God and this was sufficient to make him vndertake the hardest burthen which could be imposed vpon him Whom shall I send The Prophet brings in the Lord speaking as if he could find no man fit to do this message Some thinke that the blockishnes of the Priests and Prophets is heere touched because not one amongst them was able to teach although they were many in number Now although this reason hath some colour yet I had rather refer it to the certentie of the vocation of the Prophet to wit that the Lord called him not forth at randon but with choice This is then a graue deliberation which the Lord takes as touching him whom he should send not that he doubteth but these maners of speech are in regard of vs euen as when he sayd I will goe downe and see Gen. 28.21 For God to whom all things are manifest needs no inquirie but to the end that men may not thinke
fullers field for it may be the fullers were wont to wash their clothes thereabouts or rather it was some ancient place called by this name howsoeuer it be it was a signe that this miserable hypocrite ran hither and thither with feare and terror when Isaiah was comming forth to quiet and secure him Vers 4. And say vnto him * Or be assured Take heed and be still feare not neither be faint-hearted for the two tailes of these smoking firebrands for the furious wrath of Rezin and of Aram and of Remaliahs sonne THe verb Shamar which signifies to keepe is here put in the coniugation of Hiphil and many expositors take it to take heed although they draw it amisse and to a sense both constrained and besides the purpose as if the Prophet had admonished Ahaz to take heed how he made warre The sentence is more simple to wit that he should not wax faint-hearted nor wauer doubtinglie but that he should be quiet secure therefore I haue translated Be assured The sense is then that Ahaz should take such heart vnto him that at no hand hee suffer himselfe to boyle with impacience neither to torment his minde with restlesse thoughts For when men are once stricken with terror their mindes are tossed vp down and haue no setled stay This exposition is confirmed by the words which follow Be still for these two things are ioyned together first to stand quietly vpon his watch to the end he may not be distracted with diuers thoughts looking this way and that way secondly that he be still and of a calme and quiet spirit within And behold here the fruites agreeable to a iustifying faith For as the vnbeleeuers wauer and floate in vncertaintie in diuers assaults and know not to which end to turne them so the faithfull on the contrarie are staied and cast themselues vpon God with quiet mindes Impietie is neuer at rest but where faith hath gotten strength there we may see securitie and quietnes of minde not trembling beyond measure These words then doe expresse the vertue of a true faith Now hauing shewed the remedie whereby to appease the troublesome passions of the heart he also forbids him to feare because nothing is more contrarie to faith who commits her saluation into the hands of God then feare But I confesse indeed that it is impossible for vs to be voyde of feare when dangers approach For faith makes vs not senselesse Contrariwise the children of God are touched with a double feare A double feare the first proceedes from naturall sense which feare they could not auoyde although they had a perfect faith the other from the weakenes of faith because there is no man that hath profited so well therein that there should not still remaine some reliques of distrust against the which we must continuallie fight This exhortation of the Prophet therefore must not be vnderstoode as if the Lord forbad all feare but his meaning is that the faithfull must arme themselues with such constancie that they ouercome all their feares As if he should say Take heede thou be not cast downe and if thou meetest with strong and sharpe assaults be of an inuincible courage that dangers ouerwhelme thee not but rather manfully stay thy selfe vpon the power and goodnesse of thy God to the end thou maiest bee able to ouercome all calamities And hereunto he by and by addes that he be not faint-hearted which is as much as to melt away or be dissolued Also it is not without good cause that the Apostle teacheth vs Heb. 11.27 that our hearts are stablished by faith For when in forgetting God we suffer our selues to moulter away any thing at all through our owne infidelitie it proceedes first from a weake and sluggish cowardlinesse But hee cannot be said to be delicate or womanish who resting himselfe vpon the spirit of God valiantly resistes all aduersities Whence we gather that the Prophet meant nothing else but that Ahaz should waite with an vndaunted minde for that issue which God had promised him For the two Tayles Isaiah vseth a very elegant similitude here to weaken the opinion which the Iewes had conceiued concerning these mightie Kings whose greatnes had smitten their hearts with such terror for their crueltie and furie was as it had been a flaming fire sufficient to haue consumed all Iudea yea and it seemed that this fire could neuer haue been quenched But Isaiah on the contrarie vouchsafeth them not so much as the name of firebrands because that might haue seemed somewhat but onely calles them I cannot tell what fragments or ends of firebrands not kindled but onely smoking as if a brand being taken out of the fire should begin to moulder away and should cast nothing else but a little light smoke This similitude then containes a singular consolation by which we are admonished to esteeme farre otherwise of the violence of the wicked We must not esteeme the violence of the wicked according to outward appearances then according to the outward appearance They seeme to be so mightie as if they were able to set on fire destroy and consume all the world Now the Lord minding to preuent and take the feare which we haue conceiued from vs pronounceth that it is but a little weake smoake of small continuance although to our seeming it should bee such a fire as neuer could bee quenched Vers 5. Because Aram hath taken wicked counsell against thee and Ephraim and Remaliahs sonne saying ALthough hee had saide before that the threates and endeuors of the enemies against the people of God should bee vaine and turned into smoke yet hee dissembles not how many cruelties they had deuised if God withheld them not For by euill counsell he meanes a destruction because these two Kings had both conspired to destroy the countrey of Iudeah And to the end he might the better expresse the same and might also let them see it as it were before their eyes hee recites their counsell in the verse following Vers 6. Let vs goe vp against Iudah and let vs waken them vp and make a * Or an entrance into it breach therein for vs and set a King in the middest thereof euen the sonne of Tabeal LEt vs goe vp That is to say let vs make ready an armie Some turne the verbe Nekitsennah let vs trouble or afflict the which indeede shewes the originall of the word but in this coniugation it signifies rather To awaken And howsoeuer I reiect not this first interpretation yet notwithstanding I had rather follow the second because it agrees best with the Text. By Awakening I vnderstand To trouble and to practise some new stratagem as we commonly say raise vp sturres that this kingdome may no longer be in quiet As touching that which followes many expound Nanquiennah Let vs enter into it by force others Let vs so handle the matter that it shall not be able to stand before vs. I haue translated
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
epithite to the end wee may know what the vse of the Law is namely that God manifests himselfe therein and shewes what a one he will be towards vs and lastly hee there ordaines all things which are needefull for vs to know This then is an excellent commendation of the Law which containes the doctrine of saluation and the rule of a right and happy life And this is the reason why hee iustly forbids vs to turne from it in the least iot as if hee should say Forsake all your superstitions after which these runne so violently They were not content with God alone but sought a thousand inuentions for what will satisfie him that forsakes the Lord Christ speakes also in this sort They haue Moses and the Prophets let them hears them Luke 16.29 For although Abraham bee brought in speaking there yet is it a perpetuall oracle which proceedes out of the mouth of God Wee are inioyned then to heare the Law and the Prophets to the end we should not be carried vp and downe after the curiosities of mans braine neither to desire the knowledge of any thing by meanes of the dead For if the Law and the Prophets sufficed not the Lord would not forbid vs to vse other meanes And hereby we learne that whatsoeuer is added to the word of God ought to be condemned and reiected Why so All our wisdome should be limited within the bounds of Gods word Because it is the Lords wil that we should wholly depend vpon his word and that all our wisdome should bee limited within the bounds thereof If we then listen vnto others we snatch vnto our selues a libertie which he hath forbidden vs and in so doing wee offer him great outrage Now whatsoeuer it is which men shall bee bold to set vp of themselues will bee found nothing else but a corrupting of this word Let vs therefore reiect all other teachers if we minde to obey God And he also shewes further that we shall then be well armed against all idolatries and superstitions when wee relie vpon the Law of the Lord. For as S. Paul calles the word The sword of the Spirit Ephes 6.17 so also by it ought we to bring Satan and all his inuentions to nought Retire we thither then when the enemies shall assault vs that being armed therewith wee may fight valiantly and at the last ouercome and put them to flight If they speake not c. I will not recite all the diuers expositions of this place because it would be too tedious And indeede the true exposition seemes to mee so sure that it may easilie refute all others The common interpretation is that the wicked doe therefore aduance their lies and set their wiles to sale because there is no light in them that is to say because they are depriued of common sense But for mine owne part I expound it that the faithfull are heereby exhorted to be of good incourage so as if the vnfaithfull agree not to the true doctrine they doe nothing else herein but shew their blindnesse And therfore must we contemne their blockishnesse to the end it may bee no let nor impediment vnto vs as also Christ admonisheth that we should boldly let such blinde guides alone lest we be moued with their blinde obstinacie They are blinde saith he and leaders of the blinde Will you wittingly perish together with them Matth. 15.14 For this cause the Prophet commands that such authoritie be giuen to the word of God to the end wee may boldly despise the whole world if they should gainsay it for by the authoritie thereof wee may condemne the Angels themselues if they should fall into such a sinne If an Angell from heauen should preach any other doctrine let him be accursed saith Paul Gal. 1.8 How much more boldly then may wee condemne men which resist God And this maner of speech also which the Prophet vseth hath great waight if they speake not according to this word because such a one is iudged blind who readily and without resistance imbraceth not this sentence namely That wee must not bee wise beyond the Law of God We must not be wise beyond the law of God Vers 21. Then hee that is afflicted and famished shall * Oâ— shall passe by this Country goe to and fro in it and when he shall be hungry he shall euen fret himselfe and curse his King and his gods and shall looke vpward LEst the faithfull should suffer themselues to be enwrapped in the common errors hee addes how horrible the punishment is which threatneth the wicked when they shall be once reuolted from God and also shall inforce themselues to draw others to the same reuolt with them The place is somewhat obscure but the cause thereof proceeds of this that some haue not weighed the words as they ought to haue done Now the verb Abar hath great weight for by this word To passe he signifies the giddinesse which causeth men to wander so as they are altogether disquieted not being able to stay loÌ„g in any place whatsoeuer We must supplie a noune to the verb indefinit to wit The Iewes shall passe By the pronoune in it he vnderstands the countrie of Iudea which the Lord had preferred aboue all other regions and therefore this may be well inough vnderstood albeit the Prophet hath not expressed it As if he should say I haue promised indeed that this region should be the perpetuall heritage of my people Gen. 12.15 17.8 but they shall be as restles vagabonds and it shall fare with them as with those who being driuen out of their countrie being afflicted with pestilence famine and all maner of miseries do seeke euery where for some place of abode better then their owne but can no where finde it Thus these words are opposed to that singular benefit of God whereof Moses makes mention so often to wit that they should dwell perpetuallie in Iudea for he foretelles here that they shall be vvanderers and vagabonds not in their countrie but in a strange region so as in whatsoeuer place they should ariue they should be assailed and vexed with infinite calamities Affamished It seemes the Prophet speakes of the Iewes conuersion as if he should say After they haue bin thorowly humbled with Gods iudgements they will come to repentance and questionlesse this is the true remedie whereby God for the most part heales the oâ—stinacie of men Notwithstanding if any tâ—inke that by the word hunger the Prophet describes the wrath and stubborne yelling of the wicked it must be obserued that he not only comprehends hunger and thirst but by the figure called Synecdoche all other calamities also By the word To prouoke he signifies that which we haue in our common speech they fret or chafe The meaning is that they shall begin to be displeased in themselues and shall also detest all those succors in which they trusted before and this in deed is the beginning of conuersion
to this place that this prudencie might also be placed amongst the gifts of the holy Ghost And this effect also agrees particularly vnto the person of Christ to wit that he is wise and prudent to gouerne his owne boyond al that the capacitie of any of the faithfull is able to comprehend First we are to note the similitude of the verbe To smell which signifies that Christ shall so abound with iudgement and discretion that he shall not neede to apprehend any thing either by sight or hearing because hee shall be able by his onely smell to discerne the most secret and hidden things The most part of the expositours take the particle In the feare of the Lord as if all the affections of the heart should bee discouered before Christ so as hee should be able easilie to iudge who are the true seruants of God But let the readers consider if the sense would not agree better to say that the feare of God is taken heere for a certaine rule of iudgement For the Prophet doth of set purpose distinguish the heauenly iudgement of Christ from the iudgement of men to the end we might know that the outward appearance of holinesse or integritie is nothing at all approued before him The sense then is that when we come before the tribunal of Christ he will not onely examine things according to the outward actions as men doe in ciuill policie but the life is there examined and squared out according to the rule of true pietie Neither indeed is it fit for men to bee the searchers of the heart and we shall often see that there is onely a vaine appearance in those whom we shall esteeme honest men but Christ iudgeth not by the outside because he knoweth and soundeth the vttermost and hiddenest secrets of the heart His iudgement then is far different froÌ„ mans iudgement who though they bee neuer so expert and wittie doe yet too foolishly oft times ouershoot theÌ„selues Thence it followes that none can be the true seruants of God but those whom Iesus Christ approueth Now they cannot bee approued of him vnlesse they shew a pure and vpright heart for we cannot deceiue him by any false and vaine appearances Vers 4. But with righteousnesse shall he iudge the poore and with equitie shall he reprooue for the meek of the earth and he shall smite the earth with the rod of his mouth and with the breath of his lips shal he slay the wicked HEere he teacheth that Christ shall be the protectour of the poore To whom these graces formerly mentioned doe propeâ—ly appertaine or rather hee shewes who they are to whom the grace of Christ properly appertaines to wit to the poore and meeke that is to those who being humbled vnder the sense of their owne miserie haue throwne to the ground this high and proud conceit of themselues wherewith men are vsually puffed vp till being meekened by the word they haue learned to humble themselues The Prophet heere protests then that Christ will not be the defender and protectour of all in generall but of those who acknowledge themselues poore and destitute of all good things And this Iesus Christ himselfe shewed to the Disciples of Iohn Baptist when he told them that the Gospell was preached to the poore Mat 11.5 For all are not indeede indifferently capable of this doctrine All are not not capable of this doctrine but those onely who being stripped of all ouerweening of the flesh haue their recourse to this heauenly saueguard and protection There is heere then a close opposition to wit that Christ gouernes not the rich that is to say those who are blowne vp wiith a false opinion of themselues because that howsoeuer he cals al men vnto him yet notwithstanding the most part refuse to subiect themselues vnder his gouernement for they are the poore onely which suffer themselues to be guided by him This text admonisheth vs to strippe our selues quite and cleane of all pride and to put on the spirit of meekenesse and modestie if wee desire that Christ should rule vs vnder his hand Behold heere then the spirituall pouertie which the Prophet recommends to all the members of Christ which is not to be swollen with an ouerweening bâ—t truely to be humbled with the feeling of our pouertie and miserie to the end we may depend vpon Christ onely Hauing once resolued throughly vpon that this King and faithfull protectour will take care of our saluation and will defend vs euen to the very end against all our enemies we also heere learne who they be that he calles vnto him Come to mee all you saith he that trauaile and are heauie laden Matth. 11.28 Needfull it is then that we trauaile and be pressed vnder the weight of our burthen if wee will feele and haue experience of his succour Wee haue also to obserue the order which the Prophet keepes heere for first hee placeth pouertie and afterwards meeknesse or gentlenesse We must be poore before we can be brought to meekenesse because we must be poore before wee can bee brought to be meeke and lowly As long as we thâ—nke our selues to be any thing being puffed vp with a vaine confidence of our owne worth our heart forthwith ouerfloweth into all pride and conceitednesse so as wee cannot be humbled nor brought into any order but when we once know our own miserie then we beginne to abase our selues and being weake and oppressed wee are forced to sigh vnder the burthen He heere describes then the condition of Christs people In the former verses the Prophet did set forth the nature 〈◊〉 of Christ as he is the King of his Church heere he describes the qualities and condition of his subiects as heeretofore hee had set forth the nature of their King whence also we are to learne that all doe not indifferently partake in these excellent gifts of the holy Ghost wherewith Christ was adorned as we haue seene heretofore but the poore and humble onely Now this word to iudge signifies gouernmeÌ„t the principall part whereof is that Christ makes vs partakers of those gifts which hee hath receiued of his Father to the end hee might liue in vs and we in him And shall smite the earth In this place the Prophet extolles the efficacie of the word which is the royall scepter of Christ For the rod of the mouth is as much to say as a verball scepter and in the second member speaking of the breath or spirit of the lips hee repeates the selfesame thing as if he should say Christ shall not neede to borrow strength from others to beate backe his enemies and to ouerthrow whatsoeuer is contrary to his dignitie and Empire for his onely breath or word shall be sufficient thereunto Now this may be a generall sentence seeing it is of necessitie that the faithfull doe first die to the end they may bee renewed into a spirituall life And in this sense Rom. 15.16 the
Gospell is called the sword of the Spirit dedicated for the killing of the sacrifices but the latter part of the verse requires another sense And yet notwithstanding if any bee minded to vse a distinction heere the smiting of the earth shall be referred as well to the elect as to the reprobate Heb. 4.12 because the Gospel is a two edged sword piercing into the inmost and darkest corners of the heart and discerning the thoughts and affections but it wounds one of them after one maner and the other sort after an other For in mortifying the vitious nature of the elect it kils their lusts that they may be a liuing sweet smelling sacrifice before God but it smiteth and killeth the reprobates outright because they rot in their perdition yea it is made vnto them the sauour of death vnto death as the Apostle speakes 2. Cor. 2.16 And I could easily grant that he speakes here of both effects in deed were it not that the vse of the Hebrew tongue doth contradict it because the Hebrues doe often repeate one and the same sentence in diuers words Now it followes by and by after that Christ is armed with the breath of the lips to slay the wicked withal vnlesse some wil say that Isaiah added this second member for amplifications sake And in very deed it is much more to slay then to smite only Seeing then it is the propertie of the Gospel to humble all men generallie it is a thing accidentall in the reprobate when he strikes them with a deadlie wound Thus the Prophet should conioine the speciall to the generall thereby shewing that the wicked fall vpon the sword of Christ vnto eternall destruction because they are not consecrated to be acceptable offrings How euer it be vndoubtedlie this last member ought to be whollie restrained and referred to the wicked and therefore it was added in as much as this efficacie appeareth not at the first in the preaching of the Gospell The wicked may for a time take pleasure in contemning the word of the Gospel but in the end the Gospel shal smite them thorow vnto endlesse perdition and contrariwise many despise and â—est at it holding whatsoeuer Iesus Christ hath said in his word to be no better then a fable But howsoeuer they feele not his power by and by yet can they not escape it but at the last they shall be smitten to death therewith And yet it seemes the Prophets meaning should not be sufficientlie explaned because he not only speakes heere of the inward feeling wherewithall the wicked are touched whether they will or no but also euen of that impietie it selfe which shall be scattered and abolished by the vertue and efficacie of this scepter as the Apostle Saint Paul expoundeth it in the 2. Thess 2.3 who questionles had respect vnto this place when he spake of the ruine of Antichrist and in that place he opens vnto vs the meaning of the Prophet He shewes then that Iesus Christ shall neuer be without enemies which shall indeuor to ouerthrow his kingdome to abolish or stop the free passage of his Gospell otherwise the Prophet had said this without cause but Iesus Christ shall destroy them by the sound of his word as well euery one of them in particular as all of them in generall with their head and Captaine also Thus S. Paul sets before vs a double vse of this doctrine in an other place requiring this of a Pastor that he be not only fit to teach but also that he conuince the gainsayers Tit. 1.9 For the Pastor ought not only to feede the flock but also to keepe and maintaine it against all harmes Christ performes all these things and therefore he is furnished with force of armes fit and necessarie to surmount the lies of Satan the crueltie of tyrants and all sorts of enemies It hereby appeares False doctrines can no otherwise be put to flight but by the power of the Gospel preached that false doctrines can not otherwise be abolished but by the Gospel for the Magistrate shall vse the sword in vaine which yet must be vsed notwithstanding to represse false teachers and false prophets all this I say will serue to no purpose vnlesse the sword of Gods word be first walking which we ought diligentlie to obserue against the Papists who being destitute of the word of God haue their refuge to new weapons by meanes wherof they thinke to make their partie the strongest And which is worse they are so impudent to brag that heretikes can not be ouercome by the word although both the Prophet and the Apostle Paul also establisheth none other meanes but it When the Prophet saith by the spirit of the lips we must not restraine it to the person of Christ only For this is to be referred to the word which is preached by the ministers of it because Christ works so in them that his will in their mouth should be reputed his mouth and their lipâ— as his owne lips Luk. 10 1â— that is to say when they speake by his mouth and preach his word faithfully On the other side the Prophet sends vs not heere to secret reuelations that Christ might reigne in vs but he openlie extols the outward preaching of the word and teacheth that the Gospel preached and sounded forth is a royall scepter in the hand of Christ otherwise he had vnfitlie made mention of the mouth and of the lips Whence it followeth that all those which reiect the outward preaching of the Gospel do as much as in them is to shake off or at thâ— least would pluck from Christ the scepter which he holds in his hand not that the efficacie whereof the Prophet speakes depends vpon the voice of men but in regard that Christ himselfe works by his ministers who will not haue their labour to become vaine or vnprofitable but that they should bring in the elect vnder his obedience and kill the reprobates as S. Paul glories in a certaine place that he hath vengeance readie against all vnbeleeuers and rebels 2. Cor. 10.6 Heere we must againe remember what is the nature of the kingdome of Christ The nature of Christes kingdome for as he hath neither crowne vpon his head nor yet materiall armor vpon his back no more doth he rule in the world by force of armes neither gets he himselfe authoritie by shewes and great preparations nor yet brings he his people to his obedience either by feare or constraint but the doctrine of the Gospel is his kinglie banner vnder which he assembleth the faithfull to his seruice Wherefore in what place soeuer the doctrine of the Gospel is preached Notâ— there it is certain the Sonne of God reignes but where it is reiected there is his rule and dominion abolished by the same meanes Whence it appeares how ridiculous the bragging of the Papists is when they say that the Church is amongst them only when as yet in the meane while they
some probable coniecture that the discomfiture of the host of Senacherib made by the Angell was already accomplished According to this sense the Prophet should take this famous example to giue them good hope of the deliuerance to come as if hee had said You haue heeretofore felt how miraculously God assisteth his people in time of neede And this is the reason which makes me thinke the armie of Senacherib was already destroyed It was needfull then that there should be some vse of this doctrine Obiect But Babylon beganne not to molest the Iewes till she had subdued the Assyrians and transported the Monarchy To what end then should the Prophet speake of the iudgement which God would bring to aueÌ„ge the wrong done to his people when as the Iewes had as yet nothing to doe with the Babylonians There is no absurditie to say Ans that a thing alreadie come to passe should be mingled with a prophecie neither were it amisse to say that the Assyrians should here be put for the Caldeans No absurditie would follow if the Prophet should put the Assyrian here for the Caldean For although they had no Monarchy yet is it very likely they were alwaies first prepared as oft as war was to be made with the Iewes and so fought vnder the leading of others that in the meane while they made the greatest part of the armie First they were neerer hand then the Caldeans and those which then ruled knew well that such people would be loyall and obedient because of the ancient hatred which they bare to the Iewes Adde hereunto that it was the benefit of the Conquerours to subiect the conquered by continuall warres vntill they were inured to beare the yoke All which considered it is not amisse that Isaiah speaking of Babylon comprehends all the forces thereof vnder the name of Ashur so taking a part for the whole Thus there is no reason that constraines vs to expound this place of the discomfiture performed by the Angell in the host of Senacherib For as I take it the Prophet meant only to affirme that God would put an end to the tyrannie of the Assyrians so as they should not be alwaies so mightie as if hee should say Although God permit the wicked to beare rule ouer you for a time yet this domination or superioritie shall not last euer for hee will one day deliuer his people from the seruitude which oppresseth them by breaking the yoke from off their necks And as hath bin said already although the Assyrians were subdued by the Caldeans yet did they not cease for all that to be enemies to the church still But Babylon which succeeded Niâ—â—uie hauing the preheminence by transporting thereof began to make warre with the Iewes Where it is said that Ashur shall be broken in Iudah wee must not take it as if they should be slaine there or destroyed by some discomfiture but that the elect people should be deliuered from their tyranny by means whereof their dominion should be abolished The breaking therefore is not referred so much to the persons as to the Empire That which he addes touching the yoke and the burden caÌ„not be properly vnderstood of the Assyrians onely who yet neuer had taken Ierusalem And therfore we must note that succession whereof I spake heretofore because the Caldeanâ— had no occasion to make war vnlesse it were because they boasted to haue the preheminence ouer the Assyrians Now yee see the cause why I thought good to extend this prophecie to that deliuerance whereby the Lord shewed himselfe the protector of his people against the Caldeans and Assyrians because the yoke was then shaken off vnder which the Iewes were miserably hampered yea thus it comprehends the deliuerance purchased by Christ whereof this was but a beginning Some thinke touching that which followeth concerning the Mountains that they haue put the plurall number in stead of the singuler as if hee spake of mount Zion but I had rather translate it otherwise For in as much as Ierusalem was situated among the mountaines the whole countrie was contemned for that regard Wherefore the Prophet speakes by way of derision granting to the enemies that the mountanous region was indeed the lesse esteemed because of them But this contempt serued to amplifie the power of God who deliuers his Mountaines from vnder the dominion of a mightie Monarchie Hereunto appertaines that which is conteined in the twentith Chapter of the first book of Kings verses 23.28 Vers 26. This is the counsell that is consulted vpon the whole world and this is the hand stretched out ouer all nations THe Lord contents not himselfe with a confirmation or two no he hath much adoe to refraine from assuring vs more and more of one and the same thing and all because he knowes how greatly our vnderstanding is naturallie inclined to distrust for no repetitions suffice vs although hee makes neuer so large promises in many words and addes his othe thereunto The Lord then we see is desirous to remedie this euil The Lord is desirous to cure our infidelitie and thereto tends the repetition that we should not esteeme it as superfluous For those who think the Prophet or rather the spirit of God should heape vp too many words Those who thinke the spirit of God is wont to vse too many repetitions haue not yet thoroughlie felt their owne weaknes haue not yet attained vnto any knowledge of their owne weakenes Well in the first place he propounds the will and counsell of God secondly his power Whence comes it that we doubt of his word but because wee attribut not that strength vnto God which to him belongeth neither are we well perswaded of his power These two things are whollie the cause of our incredulitie against which wee ought to oppose two other things We must oppose the counsell and power of God against our inâ—â—delitie which Isaiah heere recommends vnto vs to wit the counsell and the power of God For we must in the first place hold it without controuersie that the Lord is true because he pronounceth nothing but that which is stable and â—â—â—utable secondly that he is so mightie that euery knee must bowe vnder his hand Now it is not for vs to search into the secret counsell of God because the Prophet commands vs heere to rest our selues contented in the decree which the Lord hath manifested vnto vs by his word We must not then flie any higher to prie into the secrets of God but must rest satisfied with the infallible testimonies which hee propounds vnto vs by the mouth of his Prophets Let vs with all the powers of our affections imbrace the promises of God and ioine his power thereto Let vs therefore with â—ll our affections imbrace the promises of God and ioine his power thereunto because his mightie hand ought neuer to be separated from his mouth But we must take heed we imagin not an idle power after the maner
they fight together how much more is it a thing abhorring to nature that brethren or kinsfolks should deuoure one another By how much the more monstrous this is so much the more ought wee to acknowledge it to be God his reuenging hand his fearefull iudgement vpon them It seemes then that Isaiah proceeds by degrees for first of all he mentioneth the brother secondly the neighbours thirdly the Cities and in the fourth place the Kingdomes By Kingdomes hee meanes the Prouinces into which Egypt was diuided which the Greekes call Lordships which word also they haue vsed in this place Vers 3. And the spirit of Egypt shall faile in the middest of her and will destroy their counsell * Or yea though they should and they shall seeke at the Idoles and at the sorcerers and at them that haue spirits of diuination and at the soothsayers EVen as the Prophet in the former verses tooke heart and courage from the Egyptians so takes he from them now minds and spirits These two things are exceeding necessarie for the defence of kingdomes because whâ—nsoeuer they he taken away there is no meanes left for vpholding of a State Now the Egyptians thought theÌ„selues farre before all other nations What opinioÌ„ the Egyptiâ—s had of themselues as touching the conceit they had of their owne wisedome and proudly disdained them as barbarians thinking themselues to be the only learned industrious ciuâ—ll courteous and honest men of the world For they bragged that they were the inuenters of learning that Philosophie and Astrologie came from them in a word Let not the wise mâ—n reioyce in his wisdome that Egypt was as it were the shop of all the liberall sciences Therfore they could not imagin that vvisedome and counsell should thus faile from amongst them and doubtlesse if this prophesie had come to their view they would haue scorned it thinking that the Sea should sooner lack water and that the whole order of nature should be ouerturned then that they which thought themselues so naturallie wise should become fooles Yet doth Isaiah boldly affirme it for indeed he spake not of his owne head but hauing foretold that they should be stripped of their pride and arrogancie the context requires that we vnderstand now that they should be smitten with amazednes seeing both these faculties of the soule depended vpon the free gift of God The word Ruaach in this place is taken for vnderstanding or sharpnes of wit which we ought d ligentlie to note because many deceiue themselues touching this word The former sentence is yet better expressed by the word counsell for thereby he shews wheÌ„ce this abasement should proceed truely from this God would depriue them of counsell Yea though they should seeke This is an anticipation or cutting them off for he preuents the obiections which the Egyptians might mâ—ke Haue not wee gods to goe and aske counsell at Are there not wise men diuiners and enchanters amongst vs and makest thou so slight account of these He affirmes that none of these shall doe them any good though they trust neuer so confidentlie in them being puffed vp also with a vaine perswasion of their wisedome I will not bestow much time about these names wherein notwithstanding it seemes Isaiah proceeds on by degrees For he names the gods then the magicians and next the diuiners and soothsayers Now they had their oracles wherein they chieflie trusted the magicians were inferior to them albeit they had great authoritie amongst them In the third place when there was any question of things of small importance then they asked counsell of the diuiners and soothsayers And thus you see that the superstitious are so tossed vp and downe with vnquietnes Idolaters so tossed to and fro with restles thoughâ—s that nothing can quiet them that nothing can content them For as they are inconstant and variable vpon all occasions so run they first to one shelter and then to another and in the meane while Satan by that meanes doth so cosen them that in the beginning he represents vnto them some appearance of rest and quietnes which they make account shall continue but to no other end as the sequell proueth but to shew them soone after that being farre off from their expectation hee might vex and torment them so much the more and constreine them still to be seeking of new hopes From whence we learne that the only way to haue true contentment of heart is to rest vpoÌ„ God only The only way to attain true contentment And no doubt but the Prophet condemnes these arts as being farre remote from all reason For God hath manifested all things which are necessarâ—e to be knowne by those arts and sciences which he hath allowed Hee that walks plainly walks safely and would wee should vse If any man will be wise beyond these he must of necessitie haue the Diuell for his scholemaster Vers 4. And I will deliuer the Egyptians into the hand of cruell Lords and a mightie King shall rule ouer them saith the Lord of hostes NOw he shewes what should befall thâ— Egyptians being once depriued of vnderstanding and their courages being quailed to wit they were to expect nothing but bondage and slauerie For a people being once destituted of vnderstanding and magnanimitie needs must they become their owne ouerthrow although no enemie else should assaile them So that the Lord is wont after this maner to reuenge himselfe vpon his enemies depriuing them of all meanes whereby to defend their liberties I grant that the Prophet threatens a thing more grieuous to wit that the dominion whereof the Egyptians proudly bragged should not only fall to the ground but that they themselues also should be subdued vnder a sore slauerie bondage Now howsoeuer the word cruell be put in the singular number yet notwithstanding hee saith in the plurall number that they shall be in subiection to Lords which is much more combersome to beare then if they should only obey one And a mightie King c. Hee meanes that the power of the tyrant vnder whom they shal be subdued shall be so great that it shall be hard for them to recouer their libertie Histories make mention of diuers changes which haue happened in many Countries which yet could not be kept long by those which haue conquered them For oftentimes the keeping of that which a man hath woon is more difficult then the Conquest it selfe But the Prophet tels vs that this estate shall not easily be changed for the seruitude of the Egyptians shall be of long continuance the reason is none shall dare to oppose nor make warre against so mightie a Conqueror We may also vnderstand it thus that Princes ouer a small people are more courteous and humane towards their subiects then those that are more puissant who trusting vnto their greatnes let loose the raines to doe whatsoeuer they list For as they thinke their power is inuincible so do they giue
this or that Iam. 4.13 Prou. 16.1 like those rash heads who think themselues able to accomplish all their lusts for if we haue not so much power as to moue our tongues to giue an answere much lesse can we of our selues bring greater enterprises to passe It is in vaine for men then to purpose determine and to dispose of their waies vnlesse God guide them by his hand But this his hand he reacheth forth to the iust and of them he hath a speciall care To whom God reacheth his directing hand For if so be the prouidēce of God extends it selfe generallie ouer all creatures and that he prouides for the necessities of the yong Rauens Sparrowes and the least worme that creepes vpon the ground much more hath he a fatherlie care of the faithfull to deliuer them out of the dangers and streits into which they are plunged Vers 8. Also we O Lord haue waited for thee in the way of thy iudgements the desire of our soule is to thy name and to the remembrance of thee THis verse conteines a most excellent doctrine without which the former things might seeme to haue been spoken in vaine for the Prophet hauing said that God will be our leader all our liues long so as we shall neuer erre nor stumble and yet in the meane while we see our selues brought into so many extremities that in our iudgements all these promises are meerely vaine when I say he thus exerciseth our patience it stands vs vpon to wrastle manfullie and yet to hope in him notwithstanding Of this the Prophet here giues vs warning namely that although we alwaies see not this smooth and goodly plaine and that the way is not made so euen vnder our feete but that we must presse thorow many streits yet must wee still giue place vnto hope and patience Though Gods promised assistance comes not when we would yet must we still giue way vnto hope and patience By the way of the iudgements he meanes aduersities for so this word is often taken in the Scriptures This is the marke then whereby true Christians are discerned from the false A note to discerne true Christians from hypocrits for whilest hypocrits inioy all things at their desire they blesse God and highly extoll him but in aduersitie they murmure and blaspheme him thereby plainely shewing that they neuer trusted in him at all and therefore they serue God no longer then he serues their turnes in al things Contrariwise when the faithfull are exercised vnder diuers crosses and calamities they are prouoked thereby to draw neere vnto God and to trust in his helpe The particle Also therefore hath great weight in it for it is as much as if the Prophet had said The faithfull serue God cheerfully not onely when hee vseth them gently but euen then also when hee deales roughly with them neither faint they vtterly because they are sustained by hope Wherein cōsists the true triall of sound godlines then Truely in this that we trust in God not onely when hee filles vs abundantly with his benefits A triall of a sound heart but then also when hee withdrawes the light of his countenance yea when he afflicts vs and shewes vs nothing but the signes of his wrath and heauie displeasure Let vs learne therefore to apply this doctrine to our vse as often as the calamities of this present life doe presse vs and let vs not cease to hope in him although all things seeme vtterly desperate If he should kill me saith Iob yet would I trust in him Iob 13.17 And Dauid protests that hee will not feare though he should walke thorow the valley of the shadow of death Why so because hee knew that God was with him Psal 23.4 In thy name In these words the Prophet meant to shew from whence this magnanimitie of minde in the faithfull proceedes which suffers them neither to faint nor to fall vnder the greatest assaults surely it is in respect that being loosed from those profane desires wherein the wicked are intangled they euen in their greatest distresses wherewith they are compassed about haue freedome and libertie of spirit to send forth their grones and cries boldly into the presence of God Naturally I confesse our desires are disordered and the cares of this life doe as it were glew vs to the earth our thoughts float vp and downe or else are so besotted that they cannot freely aspire vnto God The essence of God in like manner is hidden from vs whereby wee wax the more slow and dull in seeking of him For these respects therefore the Prophet brings vs backe from this hidden incomprehensible essence of God to his name As if he should say Content your selues with that manifestation of him which you find in his word for there he sets before vs as much as is expedient to wit his iustice wisdome and goodnesse yea and his very selfe also It is not without cause also that he addes this word remembrance for thereby he shewes that the first apprehension or thought of Gods name sufficeth not but that wee ought to meditate thereon continually because without this helpe all light of doctrine Meditation a speciall helpe to maintaine would by and by vanish For the trueth is the light of true doctrin the right and sound knowledge of God must needes inflame our hearts with a desire after him yea more then that it prouokes vs to an insatiable thirst after profiting Knowledg meditation must goe together euen as oft as we remember him The knowledge of God then goes before and in the second place we ought to exercise our selues much in the meditation of it for it is not enough once to haue had some little taste thereof vnlesse therewithall a loue and desire after the same bee increased by a continuall meditation Hence wee may learne then that the knowldge of God is no idle nor dead imagination Vers 9. With my soule haue I desired thee in the night and with my spirit within mee will I seeke thee in the morning for seeing thy iudgements are in the earth the inhabitants of the world shall learne righteousnesse SEe yet a more ample exposition of the former sentence for before speaking in the person of all the faithfull he said that the desire of their soules was to the name of God but now he brings in himselfe speaking My soule hath desired thee saith hee As if hee should say All the powers of my soule are busied in seeking of thee and thy name The word Nephesh is often taken for the vitall spirit but because the Prophet vseth two sundry words here I so distinguish them How soule and spirit is taken here The vnderstanding and will two principall parts of mans soule as that the soule shall signifie the desire and the will and the spirit the intellectiue part For we know that the vnderstanding will are the two principall parts of mans soule and God
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
vnto vs thou wilt ordaine peace for thou also hast wrought all our workes for vs. THis tends to the consolation of the faithfull As if he should say We see what will fall vpon the heads of the wicked for thou wilt cast them out of the company of thy children wilt consume them with fire as thine enemies but we shal haue an happy and blessed estate The verbe Shaphat which signifies to Ordaine among the Hebrewes is as much to say as to Establish as if he should say Thou wilt hold and preserue vs in peace continually The wicked indeed inioy a kind of peace but it lasts not long our peace is seated and established in the Lord and hath such a foundation as shall indure for euer Now by the word peace he meanes a setled and lasting felicitie Hence let vs conclude then that the children of God which trust in him are fully blessed for the life of the wicked is more then miserable albeit it be soaked in much deliciousnesse and pleasures as those that haue all things at their wish There is no assured nor stable peace then but in the fatherly loue of our God By workes hee meanes all the good which God doth to his chosen as if he should say All our affaires and actions all things which we vse for our benefit in this world in a word whatsoeuer we put our hands vnto Those then who haue alleadged this place to ouerthrow the doctrine of free will did not well vnderstand the Prophets meaning I grant it is God onely that works whatsoeuer is good in vs so as all our vprightnesse proceeds onely from his Spirit but the Prophet meant simply to teach here that wee receiue all the good things which we inioy onely from the hand of God He that hath begunne a good worke in vs will perfect it vnto the end Phil. 1.6 and thence concludes that this fauour shall neuer cease till wee be come to full and perfect happinesse Moreouer seeing God is author of all blessings wee ought especially to be mindfull of those which are chiefe and principall for if wee ought to acknowledge that the things which serue for our maintenance in this life are the gifts of God much more ought we so to doe in things appertaining to the saluation of the soule If so be then we owe thankfulnesse for his liberalitie in small things how much more should wee acknowledge his goodnesse in things that are high and excellent But what need haue wee to obiect this text against the Papists to refute their doctrine of free will seeing they may be easilie answered by other places yea we haue infinit testimonies besideâ— which are much more euident Thus it seemes then that the Prophet stirs vp the peoples mindes to thankfulnesse for hee commands them so to admire the goodnesse of God in his benefits that they confesse all things they haue to be his gift We haue here then a very fruitfull doctrine to wit Benefits receiued of God in times past ought to incourage vs to hope for the like in time to come that the faithfull are to conceiue an assured hope of Gods goodnesse for the time to come by considering what benefits they haue receiued from him in times past and thence to conclude that he will vndoubtedly haue care ouer them hereafter Haue wee then at any time had experience of Gods mercy towards vs Let vs learne to trust in him for euer and seeing it hath pleased him to shew himselfe so bountifull and readie to doe vs good let vs boldly and constantly settle our hearts in this truth to wit that hee will neuer faile vs. All the faithfull haue done thus and this way haue they confirmed themselues in the faith for see how Dauid speakes Psal 138.8 Thou Lord wilt not forsake the worke of thine owne hands And Saint Paul saith He which hath begun a good worke in you will perfect the same Phil. 1 6. Likewise the Patriarke Jacob saith Lord I am lesse then all thy mercies and trueth which thou hast shewed thy seruant but thou saidst I will doe thee good c. Gen. 32.10 11 12. For God is not like to men that is to be wearie in well doing or to be drawne dry by too much giuing but the more good he hath done vs so much the stronger ought our hope to be and to receiue daily increases Vers 13. O Lord our God other Lords besides thee haue ruled vs but wee will remember thee onelie and thy name THis verse containes a complaint which the faithfull make because they were oppressed vnder the tyranny of the wicked Thus this song is composed to comfort the hearts of the faithfull who in regard they were to vndergoe an hard condition of banishment and to bee expulsed out of that good land which was vnto them a signe of eternall happinesse as also being depriued of the sacrifices of the holy assemblies and so in a manner of all consolation and comfort being furthermore shut vp vnder the bondage of the Babylonians in a strange Country banished from their Country and ouerwhelmed with shame and most grieuous afflictions they might yet notwithstanding by this song powre out their sighes vnto God and so find solace in him He speakes therefore in the name and person of all the faithfull who in appearance seemed to be reiected of God but therewithall professing that they were his people and so consequently did put their confidence in him But had they not great cause to mourne thus when they were in bondage vnder the tyrannie of other rulers besides the Lord himselfe who once had gathered them in vnder the wings of his protection Hence therefore it followes that if they had not been estranged from him they had neuer fallen into so wretched a condition as to be exposed to the mercilesse tyrannie of their enemies But it should seeme by this Obiect that the gouernement of Princes is contrarie to that which God himselfe exerciseth notwithstanding that they rule in his name Ans but the Prophet speakes not of those heere who beare rule for our good but of such as are Idolaters and enemies of the true doctrine Dauid himselfe was a King hauing a diuers gouernment from that which God exerciseth yet so that he was Gods minâ—ster notwithstanding for the common good and saluation of all the people that were câ—mmitted to his charge and likewise maintained the true Religion which these tyrants desired whollie to ouerthrow The like also did iustlie befall the Iewes who had well deserued to be subdued vnder the crueltie of Infidels seeing they refused to obey God who vsed theÌ„ so louingly But it is not â—misse to note the close opposition which is heere put betweene God and the faithfull Kings who gouerned the people vnder his name and authoritie and those tyrants who at the last oppressed them vnder vniust lawes This will the better appeere by a like place out of Ezechiel I haue saith he giuen them
indured but hee saith here that the faithfull are in cōtinuall trauaile Why so Because they still are assaulted with new pangs and trauailes and whē they thinke the birth is neere then they bring forth nothing but sorrowes and anguish which is expressed by the word wind to wit they saw no appearance of any deliuerance or ease of their sorrowes For so he forthwith expounds himselfe when hee saith that there was no helpe for them in the earth That is to say we see no succour at all He addes that the inhabitants of the world did not fall for the Hebrew word Naphal signifies to fall Some affirme it signifies to dwel If we take it in the latter signification the sense wil be That the Iewes shal not dwel that is they shall not returne into their Country the inhabitants which inioyed it should not perish But if we follow the common translation this must be referred to the wicked on this wise The inhabitants of the world oppresse vs and yet they fall not Why so Because they haue more then heart can wish For when the wicked florish as Salomon saith then Gods children must of necessitie sigh and be like vnto women in trauaile with child Yet let vs not refuse euen this hard condition if wee would haue any place in Gods Church It is most certaine that the common lot of all men is to beare sundry and infinite calamities and thence came the old prouerb It were best of all neuer to haue been borne or being borne to die quickly But we see that the faithfull are tired with extreme miseries and exercised therewith aboue all others For God meanes to try their faith to the end they may serue him Why God corrects his children and lets the wicked in the meane while run riot hauing renounced their lusts and the world also Seeing the Lord then hath such a speciall care of them he will chastise them and in the meane while will suffer the wicked to run riot into all misorder Hence also wee are admonished that wee must not onely suffer one or two calamities and so an end lest we should think our selues discharged after wee haue indured some few assaults for we must alwaies be prepared to meete with new trials When the Lord takes vp his children he lets them not down forthwith For we must be content euen then to bring forth the wind whē we thinke the houre of deliuerance is come our sorrowes shall still increase and our throwes shall ouertake one another at euery turne Wee must hold out with patience then in this combate as long as God shall be pleased to exercise vs vnderneath it We will therefore follow the vsuall exposition They fell not for as the Lord now and then cheeres vp the hearts of his children in manifesting vnto them the light of his countenance in their saluation and in shewing vengeance vpon the wicked so he also giues them with all occasion of mourning by causing them to see their aduersaries euery way aduanced into high place of rule and authoritie ouer them And if the Lord hath so exercised his Church in former times why should we thinke much if hee take the same course with vs now By the Inhabitants of the world he meanes the prophane and vnbeleeuers for he opposeth the rest of the world to the countrie of Iudea which by way of excellencie he called the land or the earth verse 15. making mention of the Inhabitants thereof apart Vers 19. Thy dead men shall liue * Or my body euen with my body shall they rise Awake and sing ye that dwell in dust for thy dew is as the dew * Or of the medow of herbs and the earth shall cast out the dead ISaiah still continues to speake of this Consolation and turnes his speech vnto God and thus he shewes that our best course is to bend all our senses towards him Our best course in affliction is to gather in all our senses and fasten our minds vpon God as oft as we are to resist temptations For wee shall find nothing more hurtfull vnto vs then to vtter words at randon pleasing our selues in them for what doe we else but roule our selues hither and thither and at the last plunge our selues into many errors We can chuse no way therefore that is more safe then to draw neere vnto God God only able to giue our restlesse spirits rest and reliefe who only is able to quiet our distressed consciences which if we doe not we must of necessitie meete with many encumbrances which will shake our faith Will you haue the summe of this verse then If God be the protector of his seruants notwithstanding they be as good as dead shall they not liue euen in death it selfe or rather shall they not haue power to rise againe although they be altogether dead Yes surely Quest But it may here be demanded of what time the Prophet speakes in this place for many expound it of the last resurrection The Iewes referre it vnto Messiah and his kingdome but they deceiue themselues because they imagin that this was fulfilled at his first comming our writers that are Christians haue also missed the marke who haue restrained it to the last Iudgement Ans For the Prophet comprehends the whole kingdome of Christ euen from the beginning thereof vnto the latter end Why so Because the hope of the blessed life alwaies ouercomes the world as we shall see anon Now to the end we may the better vnderstand the Prophets meaning we must first know that life is not promised generallie vnto all but only to such as die in the Lord now he speakes of the faithfull which so die whom the Lord preserues vnder his safegard We know that God is the God of the liuing and not of the dead Math. 22.32 Are we the Lords Doubtlesse we shall liue But we must in the meane while become as those that are dead Col. 3.3 Rom. 8.23.24 for our life is hidden and as yet we can not see that which we hope for Thus then he only speakes of the dead that is to say of the condition of the faithfull which sit now in the shadow of death in regard of the many afflictions wherewith they are dayly visited whence we see that this can not be restrained to the last resurrection For we contrariwise affirme that the reprobates are dead The reprobates are dead whilest they liue euen whilest they liue Why Because they neuer tasted of Gods fatherlie loue in Christ wherein the true life consists and therefore they perish in their brutish sottishnes But because the faithfull runne vnto God therefore they obteine life in the middest of their greatest dangers yea euen in death it selfe but in regard they set this last resurrection before them as the end of their hope therefore it can not be said properlie that they liue til that day be come that being then freed from all sorrowes and corruption
he calles this one Tribe and an halfe but a remnant in respect of the other ten Tribes yet wee shall see hereafter that he puts a difference betweene those who were of the Tribe of Iudah onely Neither are wee to wonder that the Prophet speakes thus diuersly of one and the same people for sometimes he directs his speech to the whole body as it was generally infected with vices and another while he applies himselfe to the faithfull in particular It is certaine that hee rightly calles the Iewes a remnant of people in regard of the ten Tribes which had reuolted from the pure seruice of God and had separated themselues from the vnity of faith but if we shall consider them without comparison and shall view them as they were in themselues apart from the rest hee had iust cause to tax their wickednesse I am not ignorant that others are of a contrary iudgement the reason is because he by and by speakes of wine vers 7. and so they thinke this sentence should bee ioyned with the beginning of the Chapter thus It may be the Lord will spare the Iewes but how is it possible he should seeing they are as bad as the rest Seeing then that they are guiltie of the same sinne of vnthankfulnesse must they not needes share with them in their punishment But these expositours doe not aduisedly consider that the Prophet is about to set forth a testimonie of Gods singular fauour in that hee did not cause his whole indignation to fall at once vpon all the race of Abraham but albeit hee ouerthrew the Kingdome of Israel yet he gaue the Iewes respite to see whether they would repent or no. Now with the setting forth of Gods patience towards them hee vnder hand amplifies the fault of this peoples ingratitude For should not they haue learned wisdome by their brethrens harmes yes the calamitie of the Israelites should surely haue awakened them and drawn them to repenâ—â—nce But they past it ouer lightly and neuer tooke it to heart Were they not vnworthy of so many benefits then that would take no benefit thereby Well yet the Lord was pleased to conserue his Church euen in the middest of them Now you see the cause why hee deliuered Iudah and the halfe Tribe of Beniamin out of that calamitie in which he wrapped the Israelites Moreouer because Iudah was a verie small Tribe and was therefore contemned of their brethren the Israelites the Prophet affirmes that there is glory and riches enough in God to supply all outward wants Our true way vnto happinesse is to place it wholly in God By this place we are taught what is the true way vnto saluation euen to place our whole happinesse in God himselfe for we no sooner turne backe to the world but wee gather flowers which fade and wither yea and vanish away by and by But alas this phrensie reignes in euerie place more then it should for men will seeke to bee happie without God that is to say without happinesse it selfe Isaiah also shewes that no calamity be it neuer so great can any way let God to inrich and adorne his Church For when all things shall seeme as good as desperate yet God liues still to crowne his seruants with glory It is to be noted also that he promiseth the Church shall bee beautified with a new hew euen then when her multitude shall be diminished that by this meanes the faithfull might neuer be dismaied in the most horrible waste that may befall them Vers 6. And for a spirit of iudgement to him that sitteth in iudgemeÌ„t and for strength vnto them that turne away the battell in the gate THe Prophet shewes the cause why the Lord wil beautifie the remnant with new glorie For hee propounds before them the estate of a right gouernment vnder which a people is preserued which consists in two things principally that is to say Counsell and strength By counsell and wisdome affaires ought to bee managed amongst the subiects at home force and munition are for the annoiance of the enemie abroad Now for as much as Kingdoms and Commonwealths vphold and maintaine their estates by these two meanes therefore God promiseth the spirit of wisdome and strength vnto his people Wisdome and strength are the Lords Iob 12.13 Psal 127.1 And therewithall teacheth them that the gift of both these are in his owne hands and that they are not to be sought elsewhere for neither can the Magistrates gouerne the Citie well in giuing to euery one his due neither can the Captaines and Leaders repulse the enemie vnlesse both be led and directed by the Lord. Vers 7. But they haue erred because of wine and are out of the way by strong drinke the Priest and the Prophet haue erred by strong drinke they are swallowed vp with wine they haue gone astray through strong drinke they faile in vision they stumble in iudgement HEe now directs his speech vnto the profane despisers of God who were Iewes onely in name and sets forth their ingratitude to the full for albeit they had so euident a testimonie of Gods wrath before their eyes and saw their brethren seuerely chastised in their sight yea albeit they had good experience of his mercie patience towards them yet could they not be brought into the right way by this so fearefull an example of seueritie neither could they be brought to anie amendment by so liuely a taste of Gods goodnesse in sparing of them He speakes here of wine and strong drinke by way of similitude for I vnderstand not this place of the common sinne of drunkennesse against which he spake in the first verse but I rather thinke hee meanes they were become like vnto drunkerds in regard they were depriued of common sense and vnderstanding If the word As therefore be supplied to wine and strong drinke then the sense will be the more plaine and euident I deny not but men wax worse then beasts by the excesse of taking in meates and drinkes nay questionlesse their excesse therein had sore dazeled the spirits of the Iewes but if we consider well of the whole course of the text it will bee easie to see that he condemnes their iniquitie vnder a similitude Where hee addes the Priest and the Prophet he continues the amplification of their sinne whereof wee spake before so that the common people were not onely drunke but euen the Priests themselues who should haue been lights to haue giuen direction vnto others for they are compared to the salt of the earth as Christ teacheth now if they grow vnsauorie and gracelesse what shall become of the multitude if the eye be darke what shall become of the parts of the whole body Mat. 5. 13. and 6.23 But the worst of all was that they erred not onely in open wickednesses but in vision and iudgement also whence we may gather that the state of the Iews was very desperate And here haue we a faire looking glasse wherein we
be comforted and refreshed or to fall vnder the burthen and so be ouerwhelmed Wherein hee confirmes that which I touched erewhile to wit that God exhorts not those that haue neede of rest to come vnto him in vaine as he saith Chap. 45.19 I aue not said in vaine to the house of Iacob Seeke yee me Are wee taught by this word then Surely if the fault be not in our selues we may safely rest in the doctrine which he sets before vs. For it is not his custome to feede vs with vaine hopes though men are often wont by fond conceits to throw themselues into many griefes and vexations Moreouer in that he shewes that this rest is prepared for those that are wearie and groane vnder the burthen we are taught therein at the least to haue our recourse vnto the word of God It is the property of Gods word to b ing assured rest to our soules See Ier. 6.16 to the end wee may obtaine rest By which wee may be assured and that by good experience that it is the propertie of this word to quiet our boiling passions and to appease our distracted and amased consciences Whosoeuer hee be then that wanders in seeking rest out of the bounds of this word shall alwaies be vexed and shall surely tremble in continuall feares and good reason for they will bee wise and happie without God This as we see befals the Papists who hauing scorned this peace are therefore tossed to and fro all their life time with horrible anxietie For Satan turnes end windes them that they are euer vexed with terrible astonishments and yet can neuer find anie place of rest Vers 13. Therefore shall the word of the Lord be vnto them precept vpon precept precept vpon precept line vpon line line vnto line there a little there a little that they may goe and fall backward and bee broken and bee snared and bee taken ALbeit the Prophet repeates the same speech with the former yet the sense doth a little alter for now he denounceth the punishment of this so wilful a deafenesse whereof he spake The iudgement is that God shall so dazle their wits that they shal not only reap no fruite at all of the doctrine of saluation but an emptie and vnprofitable sound In a word from the former verses he concludes that seeing the word of God had in no sort profited the Iewes that their vnthankfulnes should now be punished Note that God may continue his word in a nation in the meane while depriue them of the benefit thereof Not that Gods word should bee cleane taken from them but in wanting vnderstanding and a right iudgement they should groape for the way at noone day and should not finde it And thus God blindes the eies and hardens the hearts of the reprobates more and more when they are waxen incorrigible Saint Paul alleadgeth this place when hee reprehends the foolish conceit of th◠Corinthians who were so possessed with pride that they admired none but such as spake vnto them in strange languages 1. Cor. 14.21 It being an vsuall thing with the common people to wonder at strange vnwonted things But this place of Paul is ill vnderstood by reason they haue not well pondered the Prophets words which the Apostle very fitly applies to his purpose For he declares how the Corinthians were caried away with a foolish and vnbridled ambition vnreasonably affecting things altogether vnprofitable and thus were become children not in malice but in iudgement and vnderstanding By meanes whereof they pulled the curse of God wittingly vpon themselues wherewith the Prophet had threatned the Iewes in this place And so it came to passe that the word of God was vnto them precept vpon precept receiuing no more fruit by it then if one had told them a long tale in a language they vnderstood not Men are growne exceeding fond therefore when they begin to throw themselues by a vaine affection into wilfull blindnesse and benummednesse of spirit with which plague the Lord here threatens the obstinate rebellious Saint Paul then expounds and cleeres this sentence of the Prophet verie well shewing that such as abuse the doctrine of saluation are vnworthy to profit any thing at all by it We had almost the like place to this in the eight Chapter Chap. 8.16 Chap. 29.9 10. where our Prophet compared his doctrine to letters sealed vp and anon he will liken it to a closed booke This falles out when the Lord depriues men of the light of his spirit and of sound iudgement for their vnthankfulnesse sake that seeing they might not see and hearing they might not heare at all whereby hee punisheth them most iustly We ought to obserue this well for wee often take our selues to be great proficients and to be exceeding happie that we haue the word of God amongst vs but what profit get we by it vnlesse our vnderstandings be fitted to cōceiue it and our hearts framed to be directed by it For wanting this We are in worse case in inioying the word then if we were vtterly bereaued of it vnlesse we yeeld obedience therunto wee are more accursed then if we had not the word at all And therefore wee stand in neede of a twofold grace First that God would inlighten vs by his word secondly that hee would open our eyes and dispose our affections to imbrace the obedience of it Otherwise the light of the Gospell shall stand vs in no more stead then the light of the Sun doth to the eyes of him that is starke blind By this chastisement then we are admonished Let vs beware how wee abuse Gods word not to abuse the word of God by our prophanenesse but to vse it to that end for which he hath ordained it In the end of the verse he shewes what ruine is like to fall vpon those that profit not by this cleere light of the word euen to bee left without a guide and to stumble and fall because they are departed out of the right way But he telles them their falles shall not be easie for they shall be broken By the word snared hee vseth an other similitude to wit that snares are prepared for vnbeleeuers wherein they shall be hampered and led to destruction Wee haue had the like speech in the eight Chapter Chap. 8.16 and almost expressed in the very same words for there the Prophet handles the same doctrine as touching the blinding of the people who by the hardnesse of their hearts had prouoked God to anger Now his purpose is here to shew that such who take the bridle in their teeth and will needes turne their backs and be gone from the direction of the word are verie neere to a ruinous downefall For they shall either meete with stumbling blockes against which they shall dash themselues in peeces or with nets in which they shall be snared and taken In a word they shall no way escape for a mischiefe watcheth
for them at euerie turning who will not walke in the paths which God shewes them for either they shall fall and bee broken before all men or themselues by priuie wiles shall intrap their owne feete in the snare Vers 14. Wherefore heare the word of the Lord yee scornefull men that rule this people which is at Ierusalem HEe further amplifies that sharpe reprehension which he vsed before and withall addes a consolation to reuiue the hearts of the faithfull For as on the one side hee threatens the wicked with destruction so yet on the other side he leaues matter of consolation for the faithfull assuring thē that their saluation is deere and pretious to God Now by the word mockers hee meanes those that were wittie and malicious who by their wilie deuices thought to escape the iudgements of God for the verbe Luts from whence this word mockers is deriued signifies to cauill and to mocke Now he speakes not here to common persons but to the Princes and Magistrates who thought themselues wiser and more prudent then those that were vnder their gouernment But they imployed this dexteritie of wit in deuising how they might play mocke holy day with God It is not for nought thē that the Prophet doth tauntingly accuse them in calling them scorners As if hee should say You thinke you haue such deepe deuices in your heads that you can circumuent the Lord but he will not take it at your hands Surely the greatest conflicts which the Prophets had were against the rulers of the people for howsoeuer all estates were horribly corrupted yet they being swollen with a false conceit of their owne wisdome were the most obstinate and vntractable of all others This is to be seene at all times almost for albeit the common people be caried away with a violent brutishnesse yet doe they not ouerflow into such impietie as the great ones Courtiers such other subtile heads do who thinke to goe beyond all men in finenesse of wit The Ministers of Gods word then had need to arme themselues with the sword of the Spirit principally against such subtile enemies for there are none so dāgerous that not onely hurt themselues but leade others also by their example to become scoffers and despisers And for the most part they dazle the eyes of the meaner sort by means of their authoritie and great titles Is it not a fearefull and prodigious thing thinke you whē the gouernors of the church are not onely blind but also labour to put out the eyes of others and imbolden them to despise God to contemne his holy word and to rent it in peeces with their iests yea when they imploy the vttermost of their wits and skill to ouerthrow true religion But we ought to bend our forces against such kinde of men and that according to the Prophets example in this place and not to be outfaced in this fight whatsoeuer they can say or doe vnto vs. And himselfe shewes how such scorners should be vsed that is not much to trouble our heads in deuising how to instruct them for teaching wil doe them little good but wee ought to rebuke them sharply and to terrifie them with Gods iudgements The greatnesse of the offence is augmented in regard such had place in Gods sanctuarie and thereby infected his chosen people with their vile behauiour Vers 15. But yee haue said We haue made a couenant with death and with hell are wee at agreement though a scourge runne ouer and passe thorow it shall not come at vs for we haue made falshood our refuge and vnder vanity are we hid HEre the Prophet addes the reason wherefore he called them mockers namely because they had cast off all feare of God And hee shewes how they made themselues beleeue that of all men they should neuer be punished for their transgressions so as they grew the more brasen faced And as if this had been a sufficient warrant for them they gaue themselues the more freely to doe euill and without any feare pursued whatsoeuer their lusts led them vnto And this is it that he meanes by their couenant with hell and with death for they audaciously scorned all the threatnings and plagues of God because they tooke themselues to be out of his gunshot By the word Kozeh he signifies that which he said touching the word Berith which signifies a couenant for he repeates one thing twice This word Kozeh which signifies vision is as much as wee vse to say To vnderstand and it seemes there is a secret opposition in this place betweene the visions of the Prophets and those cunning deuices which these wilie ellowes delighted in But yet in the meane while it is certaine that these fine heads neuer came so far as to brag thus and to vtter such words indeed for that had been too ridiculous and little children might haue laughed at them Moreouer they alwaies studied doubtlesse how to get themselues all the credit they could among the people albeit they despised God reiected al holesome admonitiōs they would not be so grosse then to confesse that they made falshood their refuge But the Prophet obserued their affections and outward practise and not their faire shewes and considered what was in their hearts by their deeds not by their words Now because men are wont to please themselues in their vices and with brasen faces in despising Gods threatnings it proues by their practise that they haue made a couenant with death which they nothing feare though God terrifie them with it therefore the Prophet in generall reproues this carnall confidence which makes men forget the remembrance of God and his iudgements whereby they wittinglie deceiue themselues as if they were able to escape his hands But especiallie he closeth with these Lucianists Lucianists and mock-Gods who thinke they are in nothing so wise as in deriding of God and the more they would couer their villanie the louder the Prophet cries out with open mouth against them as if out of some darke corner he should draw all their deepe and desperat thoughts into the light After this sort I pray you behold the wit the cunning and subtletie of these wise men of the world who being inuironed with miseries and ruine on euery side do yet thinke themselues hidden in safetie Are they not well worthie therefore to seeke their saluation in lies seeing they despise the saluation of God which themselues scorne and deride Indeed they couer their practises with cunning deceits and vnder goodly pretexts and in the meane while take them for nothing lesse then lies but whatsoeuer they imagin the Prophet hits the naile on the head as we say and calles them by their names A double Simile As touching this clause of a scourge running ouer the Prophet vnder those words comprehends two similitudes For first he compares the afflictions and calamities wherewith God chastiseth the wickednesses of the world to a scourge and then resembles the same
dust and the multitude of strong men shall be as chaffe that passeth away and it shall be in a moment euen suddenlie I Will first recite the opinions of others and then that which to me seemes most probable All in a maner do thinke that this should be spokē of the enemies of the Iewes for they take the word Strangers for enemies and so they affirme that the multitude of those who should oppresse the Iewes shall be like the dust that is to say infinite But considering all things circumspectlie I incline rather to another opinion to wit that the Prophet speakes by way of contempt of the fortresses and garisons whereupon the Iewes relied For they had souldiers out of forreine Countries that were valiant vnder their pay And thus I interpret the word Aritsim which properlie signifies so much neither do I wonder a little that some of the Rabbins should take it for the heathen or wicked In regard the Iewes then drew vnto themselues diuers garisons out of strange Countries they thought they were cock-sure and out of danger The Prophet on the cōtrarie threatens that their garisons shall skirmish in vaine notwithstanding their companies be many in number for they shall be but as dust or chaffe that is to say like vnprofitable ofscourings so as they shall haue neither strength nor actiuitie Hence may we obserue No wisdome nor strength against the Lord. that be our riches or abundance neuer so much yet all shall turne to smoke as soone as the Lord shall but blow vpon it The preparations which men make last awhile it may be but when the Lord shall once but lift vp his hand all strength must vanish and become like chaffe In the end of the verse some expound that a sound shall arise suddenlie and as in a moment from the inuasion of the enemies but I rather referre this word shall be to the time that this shall endure which shall be but short as saith the Prophet for his meaning is that these garisons shal not hold out lōg but shall vanish away in a moment Men shall boast but in vaine therfore seeing God is their enemie Vers 6. Thou shalt be visited of the Lord of hostes with thunder and shaking and a great noise a whirlewinde and a tempest and a flame of deuouring fire HE addes the cause why all these multitudes of garisons shall be like stubble setting it forth by a contrarie similitude For he opposeth the wrath and visitation of the Lord of hostes against these souldiers For alas how will straw and stubble be able to resist the flame of a deuouring fire How shall dust be able to abide the force of the whirlewind His meaning is then that the vengeance of God shall be so great that no preparations shall be able to withstand it And in this sense me thinks the text concurres well the parts whereof would not answere proportionablie one to another if we should follow another exposition Now by this wee learne that our enemies which assaile vs shall neuer attempt more against vs then the Lord shall permit If he then be pleased to defend vs our aduersaries can not hurt vs although they should stirre vp all the world against vs. On the contrarie is he minded to correct vs We can resist his wrath neither by weapons nor any fortresses whatsoeuer for he will sweepe them away as with a vvhirlewind yea he will consume them like a deuouring flame that leaues nothing behind it Vers 7. And the multitude of all the nations that fight against the Altar shall be as a dreame or vision by night euen all they that make the warre against it and lay siege vnto it I Expound this verse otherwise then some do The first member of this seuenth verse is explaned in the verse following who thinke that the Prophet meant to comfort the faithfull which I confesse is not without great shew of reason And so it conteines a very excellent doctrine to wit that the enemies shall be like those that dreame when the Lord shall disappoint them of their hope euen whilest they imagined they were sure of the pray But this interpretation for ought I see seemes not to agree very well with the text Sometime it falles out that a sentence sounds so goodly in shew that we are drawne to such a liking of it that it steales from vs the true and naturall meaning thereof We must not easily bee caried away to like of such a sense of Scripture as steales from vs the meaning of the Holy Ghost how goodly a shew soeuer it seemes to haue so as we neither aduisedlie consider the text it selfe nor yet take any great paines to seeke out the authors intent and purpose Let vs see then whether the Prophets meaning be as they say for seeing he still continues to denounce threatnings in the verses following I doubt not but he prosecutes his speech in this place which otherwise should be broken off abruptlie in this sentence For he rebukes and taxeth the Iewes for their obstinacie in that they durst be so bold to despise God all his threatnings To be short he reprooues their false trust and confidence by a very fit similitude saying that the enemie should suddenlie come vpon the Iewes euen at that time when they thought themselues hope of the resurrection Luk 10.27 Act. 23.8 yea the doctrine of the immortalitie of soules was vtterly abolished how could it bee I pray you but the people must become like beasts or swine For take away the hope of the eternall and blessed life from men and what shall we make of them And yet it sufficiently appeares by the testimonies of the Euangelists that such they were when our Lord Iesus Christ came into the world For at that time these things were truely accomplished according as our Prophet foretold to let vs see that these things were not vttered by him at random but that they assuredly came to passe though the wicked no doubt in his time made light account of his words Their incredulitie and blindnes therefore fully appeared when this true light came to lighten the world to wit Iesus Christ the only light of trueth the soule and spirit of the law and the end whereat all the Prophets aimed Then I say the Iewes especially had a vaile laid ouer their eyes which was figured before in Moses when the people could not indure to behold him Exod. 34.30 because of the brightnesse of his countenance But this is truely fulfilled in Christ to whom it appertaines to take away and abolish this vaile as S. Paul teacheth 2. Cor. 3.16 Vntill Christ then the vaile remained ouer their hearts vntaken away in reading of Moses for they reiected Christ to whom Moses ought to haue been referred Now in this place vnder the word Moses the whole law is to bee vnderstood which being referred to Christ the true end thereof this vaile shall then be taken away These iudgements
should euen desire to haue companie with Asses and horses I grant our Prophet doth not simply condemne al leagues with idolaters in this place but hee respects that prohibition which was expressed in the very law of God it selfe Deut. 17.16 Exod. 13.17 to wit that they should haue no association with the Egyptians at all Hee is thus moued to indignation against the Iewes therefore chiefly in regard of this prohibition because it could not bee but Gods dishonour must of necessitie be ioyned with this their running downe as desperate men into Egypt This is the cause why hee calles them peruerse and ebellious children which phrase wee haue expounded in the first Chapter Chap. 1.4 His meaning is that either they were men sunke deepe in their obstinacie wittingly and willingly reuolting from God or that they were so rooted in obstinacie that there was no soundnesse nor integritie left in them In the very entrance then hee chrageth them that they were men giuen vp to their owne counsels and therewithall did cast off the Lord. Although some expound To spread the effusion or shedding and that it agrees with the Prophets meaning yet others in mine owne opinion haue turned it better to wit who couer the seceret and this reading I haue followed The reason is because he speakes here of counsels and priuie plots by which in thinking to deceiue the Prophets their meaning was indeed to flee from Gods presence Those which translate That they may couer themselues with a couering are grosly mistaken for albeit the Iewes sought to the Egyptians for securitie yet doth the Prophet rather aime at their wilie plottings of which I spake erewhile and both the expositions come all to one sense Now hee repeates one and the same thing by three phrases of speech first that they couered their counsels from God secondly that they asked not counsell at his mouth and thirdly that they would not be gouerned by his Spirit For those that are caried away with a conceit of their owne wit doe willingly giue themselues to cunning deuices whereby they may couer their infidelitie and rebellion and for as much as it was not their meaning to obey Gods word therefore they neuer craued the direction of his Spirit Thence comes that sorrowfull and wofull euent for it cannot be auoided but those counsels and determinations which the Lord gouernes not must come to a miserable and fatall end Counsels that are not directed by God must needes haue a fatall end They that take counsell from Gods word shall be sure to be directed by Gods Spirit What wisdome is there but that which proceedes out of his mouth Let vs seeke vnto it then that is to say let vs aske counsell of his word so shall wee also haue the direction and gouernement of his Spirit from whence proceedes all wisdome and counsell But wee are to note that the word and the Spirit are matched together which crosseth those fantasticall spirits who leaue the word forsooth to aspire to Oracles and secret reuelations And thus they would come vnto God but they will not keepe the Kings high way as they say nay rather despising it What doe they else then but striue to flie without wings as the prouerb Prouerbe is Let vs therefore hold vs fast to this principle Principle that whatsoeuer we consult or enterprise in the whole course of our life without warrant from Gods word will in the end deceiue vs because we begin at the wrong end for that onely ought to be our guide And surely if we doe but well bethinke vs of our owne ignorance or rather our great brutishnesse wee may easilie bee brought to confesse that our madnes is worthy to be condemned to wit if we shal thinke our selues so wise as not to vouchsafe to inquire at Gods mouth If any obiect Obiect that all things are not comprehended in the holy Scriptures neither doth it in euerie small circumstance resolue our doubts I answere Ans all things whatsoeuer that concerne the well ordering of our life is fully conteined therein Let vs then once conclude in our selues If we will yeeld our selues to be ruled by Gods word he will not suffer vs long to linger in our doubtings that the word of God shall haue the rule ouer our thoughts and actions and that we seeke to square them according vnto that then may we be sure that God will neuer suffer vs to hang long in suspence but will giue vs a way and passage out of all difficulties and incombrances And yet it may be wee shall wait long for the accomplishment of this worke but in the end it is certaine the Lord will deliuer and draw vs out of them all if we be willing and readie to obey him Be it therefore that we are carefull in laboring seeking after such meanes as may serue Gods prouidence yet must we alwaies nourish this meditation in our brest to wit that we begin nothing till we be assured that the thing is well-pleasing Begin nothing till thou beest assured that thou takest in hand is pleasing to the Lord. and acceptable in his sight The Prophet we see then condemnes the boldnes of such who seeke to succour themselues by vnlawfull causes thinking that way to prosper best when they vse all meanes be it right or wrong euen as if they meant thereby to be their owne sauiours Now it is certaine that this proceeds from infidelitie and distrust because they thinke God to be insufficient to saue them vnlesse they yet runne to seeke help of strangers although it be flatlie forbidden them From thence comes those vnlawfull contracts and craftie conueyances by meanes whereof men thinke their affaires shall haue better successe then if they walked honestlie and vprightlie one with another Wee for our parts doe see infinite examples of this vnbeliefe in all the parts of mens liues for they thinke themselues as good as vndone Men for the most part thinke themselues vndone vnlesse they liue by vnlawfull meanes if they should make it their resolution to be content with the only blessing of Almightie God and to deale truly and iustly with men But let vs know that we are not only cast off and forsaken but cursed of God as soone as we bend our selues to seeke defence from vnlawful helps Let all our enterprises counsels and studies therefore begin at Gods reuealed will It is our dutie alwaies to waigh with our selues what he commands or forbids that so being whollie deuoted to his seruice and to the obedience of his Commandements we may suffer our selues to be guided by his Spirit which if we refuse to do then shall our presumption cost vs the setting on as they say He saith that they laid sinne vpon sinne because the Iewes did nothing else by their goodly preparations wherwith they thought to furnish themselues but dasht their foot against the same stone and of one euill made twaine which was too
will bind vp our wounds which may otherwise seeme mortall and deadly Quest Now if any aske why the Lord deales thus seuerely with his children I answer Ans wee seldome profit in his feare when he vseth vs mildely for our vices are so rooted in vs and cling so fast to our bones that they cannot bee cut off vnlesse God whet his razor verie sharpe and keene Vers 27. Behold the name of the Lord commeth from farre his face is burning and the burthen thereof is heauie his lips are full of indignation and his tongue is as a deuouring fire HEe foretels the destruction of the Assyrians which were then the principall enemies of the Church I grant the Iewes had almost no neighbours that were borderers but they were against them notwithstanding in respect the Assyrians were the richest and mightiest of all others the Prophet scarcely mentions any but them and the Babylonians who had bin Monarks ouer nations although sometimes by a figure called synecdoche the Caldeans are signified vnder the name of the Assyrians By the name of God he meanes God himselfe but he vseth this circumlocution in regard the Assyrians and the rest of the nations serued goddes of gold and siluer For they mocked the Iews as if they had worshipped a God in name onely Why so Because they represented him not forth by some shape or image as we read of a certaine prophane Poet A prophane Poet. who vsed to say of them in scorne that they worshipped the clouds and a diuinitie that was shut vp in heauen See how infidels and prophane persons iudge of God according to their outward senses but our Prophet brings the faithfull to this name of God As if he should say This God which hath manifested himselfe vnto you by his name The God whom wee neither feele nor see with outward senses is sufficient to auenge the wrongs done to his church this God whom you neither touch nor see shall come and shall auenge the wrongs done vnto you From farre He addes this by way of yeelding or granting so much as it were vnto the idolaters For as long as the wicked feele not the hand of God they thinke him far off and in the meane while deride the faithfull as if they trusted in vanitie The prophet therefore speaking according to the opinion of the vnbeleeuers shewes that that same God whom they esteeme so far off shall come or rather that hee is already come and is hard at hand This he signifies by the particle Behold which he opposeth to the word farre off and therein admonishing the faithfull also to passe ouer all impediments that they may come to the hope of this promised redemption Now to shew that Gods name is not worshipped in vaine nor without fruit in Iudeah the Prophet sets before them his fearefull power His face is burning which he will manifest for the ouerthrow of the enemies of his Church For when he speakes to the faithfull he sets him forth gentle louing patient slow to anger and pitifull to put life as it were into them but to the vnbeleeuers he proposeth nothing but horrors and terrors So that where the wicked tremble at the very naming of God the faithfull being allured by the sense of his bountie goodnes do sweetlie repose themselues vnder the shadow of his wings and are not oppressed with such feares Hence we are taught alwaies to keepe our hearts in a reuerent awe of God lest we finde him such a one to vs as the Prophet here describes him to the wicked Where he saith the burthen of the Lord is heauie to beare his meaning is that God will bring such heauie calamities with him when he comes that the wicked shall sinke vnder them for by this weight he vnderstands the strokes which they shall receiue He also expresseth the same thing in mentioning the lips and tongue Quest But wherefore did he rather name them then his hands Ans Surely the wicked mock at all the threatnings which are published vnto thē out of Gods word and esteeme whatsoeuer the Prophets say no better then fables But they shall feele one day to their cost that this sound which proceeds out of Gods sacred mouth is no vaine word neither yet a thunder which only strikes the eares but they shall in the end feele the force of this word which they haue despised Vers 28. And his spirit is as a riuer that ouerfloweth vp to the neck it deuideth asunder to fanne the nations with the fanne of vanitie and there shall be a bridle to cause them to erre in the charets of the people HE goes on with the denunciation which he began in the 27. verse as if he should say The Church in deed must passe vnder the rod yet so as the Assyrians in the end shall vtterlie come to nought For he saith that they shall be swallowed vp of the Spirit of the Lord which he compares to a deepe riuer First similitude of a deepe Riuer Others take the word Spirit for Breath so as it should be an allusion to the whirlewind or to some boisterous tempest In the next place he vseth the similitude of a fanne Second similitude of ◠Fanne which is very frequent in the scriptures and saith that he wil fanne the Assyrians to shake them out and to scatter them For this cause also he addes the word vanitie that is to say an vnprofitable Fanne which cannot retaine or keepe any thing but loseth whatsoeuer is put within it For we know God is wont sometimes to sift and fanne his owne deere children but it is to gather thē into his floore as good wheate The third similitude is taken from a bridle The third of a Bridle whereby the Lord vseth sometimes to tame the pride and fiercenes of the wicked in a word to shew that he is their Iudge I denie not but he also bridles and curbs his seruants and children but it is to bring them to tracktablenes for the wicked he raines them vp so hard that he tumbles them into perdition and that is the meaning of this clause where he saith it is a bridle to cause them to erre For fierce horses are tugged this way and that way by their riders and the more they wince the more they spurre them God likewise keepes the wicked short and handles them so roughlie that they erre at euery blow hee giues them as Dauid well describes it Psal 32.10 The end why the Prophet vseth these similitudes Now the end of these similitudes is to teach vs that there is no dallying with God For albeit he forbeares vs for a time yet at the last we shall prooue the Prophets words true to wit that his spirit or breath shall be enough to swallow vp the wicked and suddenlie to consume them no lesse then if a flood had passed ouer their heads To conclude seeing he shewes that the nations were to be fanned in the fanne of
one deserues no reproofe if so be hee therein derogates nothing from Gods power But it is vtterly abominable and damnable if we suffer our selues so to bee intangled in these outward helpes as thereby vtterly to neglect seeking vnto God and in distrusting his gracious promises to desire to trust in vnlawfull meanes The word to looke signifies often in the Scriptures This trust and confidence because wee are wont to looke wishly towards them from whom we looke for succor Act. 3.5 To be short wee are here taught to put the trust of our saluation in none but in God alone that so wholly resting our selues vpon his promises we may goe with boldnesse and aske whatsoeuer is to be desired He permits vs lawfully to vse all things which he hath ordained for our good yet so that all the powers of our soules doe stay vpon him alone In calling him the holy one of Israel hee sets forth the frowardnesse and vnthankfulnesse of this people that being receiued into Gods faithfull protection they cared not to contemne so gracious a protector and guardian of their saluation but chose rather to runne after the lusts of their owne hearts In the last word of the verse In adding forthwith the name of God hee shewes that they could not bee kept in awe neither by the power nor goodnesse of so louing a Father Now since it pleaseth him at this day to allure vs by no lesse fauourable kindnesses to come vnto him wee shall play the rebels egregiously if we looke any other way or if we refuse to rest in him onely Looke whatsoeuer it is then that turnes the eyes of our mindes from looking directly vnto God shall bee the same to vs as Egypt was to the Iewes Vers 2. But yet hee is * Or wise also wisest Therefore hee will bring euill and not turne backe his word but hee will rise against the house of the wicked and against the helpe of them that worke vanitie VVHere he calles God wise hee adornes him not with a perpetuall epithite but taxeth the craft and subtiltie of those whom hee saw to please themselues in their wisdome more then was meete Chap. 19.15 Hee told them a little before that they digged deepe to couer their counsels when by their close and secret practises they thought to flee and yet to bleare the eyes of the Lord. Now in taunting wise hee derides their follie as if hee should say No doubt but you thought your selues to be iollie wise men in so doing yea but you haue to deale with a God that hath wisdome also to espie your plots well enough Iob. 5.19 1. Cor. 3.19 Wherein hee priuily taxeth them for such as imagined that God could not charge them with any thing or as if hee had bin one that was vtterly vnacquainted with their doings In a word it is as much as if hee should haue said What will become of this goodly wisdome of yours in the end will it bereaue God of his Spirit Nay contrariwise in reprouing you for your deceit and vanitie he will shew by the effects that hee catcheth the wise in their craftinésse 1. Cor. 3.19 Hence wee may gather a doctrine that is well enough knowne to wit that whosoeuer they be that couer their doings by crafty and close practises shall be so far off from benefiting themselues any thing at all thereby that they shall so much the more inflame the iust displeasure of God against them An euil conscience alwaies flees from the iudgement of God Chap. 30.1 An euill conscience alwaies flees Gods presence and seekes out corners wherein to burie it selfe if it were possible out of his sight The wicked deuise many waies to defend their sinnes and to make their partie good against God pleasing themselues in their wisdome and subtilties albeit in so doing they haue no cloke or maske to hide themselues vnder that is of any value Others being blinded with their owne greatnesse are bold to despise God and all his threatnings And therefore when the prophet saith that God is wise also he toucheth the soare to the quicke to the end they might nourish no such good conceit of their craftie deuices as if they could thereby ouerreach the Lord. Now in regard they were vnworthy that Isaiah should stand ouer-long to pleade the case with them therefore he tels them flatly that God hath store of arguments ready to snare these politike heads withall For first of all they imagined that God tooke little or no heede how things went in the world because they forsooth were left to sinke or swim as they say in the middest of so many dangers And secondly they esteemed his menaces to be nought else but so many scar-crowes Taking it as a thing granted therefore that it was lawfull for euery one to prouide for his owne safetie from hence sprang this headines to run any way and that boldnesse to bee still plotting new deuices The Prophet shewes then that God will auenge the wrongs which were done vnto him and that all things are in a readinesse for the execution thereof moreouer that his word could not bee violated or ouerthrowne by no deuices nor subtile practises of men He calles them workers of vanitie because they indeuored to fortifie themselues against Gods vengeance with a vaine and vnlawfull defence that is to say with the helpe of the Egyptians In the first clause of this verse he seemed after a sort to yeeld them the title of wise men because hee opposed thereunto the wisdome of God but now hauing dispersed their mists hee discouers to the whole world their iust shame and reproch Hence wee are taught that it is safest for vs to renounce our owne reason and to subiect it onely to the will of God Why so Because there is no stabilitie nor stedfastnesse at all in the plottings of vnbeleeuers nay they rather wittingly incense and prouoke Gods wrath to burne against them by these their wittie deuices Vers 3. Now the Egyptians are men and not God and their horses flesh and not spirit and when the Lord shall stretch forth his hand the helper shall fall and they shall altogether faiâ—â— IT seemes that Isaiah vtters nothing here but that which euery one knowes neither would any man stand to call the truth thereof into question For who would be so mad as to affirme either that the Egyptians were God or to denie that they were men This was out of controuersie and therefore euery one would willingly assent vnto it for the generall But to come to particularities there they were so blockish or stood in such a mammering that they called that truth into question of which before they were fully resolued Thus they waxed proud taking themselues to be no more men and that they might vtterly free themselues from yeelding obedience vnto God For this cause we are often admonished in the holy Scriptures not to trust in man because nothing is more vain theÌ„
THis verse is diuersly expounded for some without any figure vnderstand that there shall bee such great want of food that women shall lose their milke and therefore that the infants shall weepe ouer the emptie and dried breasts of their mothers which we see to fall out when people are pined away in great famins But the most receiued sense and that which agrees best is that by teates vnder a figure we vnderstand fields and vineyardes which also is expressed in the very words of the text because from them as from the teats of our mothers we daily sucke milke blood as it were out of the earth His meaning is then that the fruits of the earth shall faile because the Lord will so curse her that she shall not be able to yeeld any increase Thus men shall lament in regard of this great penurie as ouer the teats of their mother which were wont to feede them with delicates This sense I take to be fittest as best agreeing to the naturall scope of the text for it was necessarie it should serue as an exposition to that which is afterward added touching the pleasant field and the fruitfull vines Vers 13. Vpon the land of my people shall grow thornes and briars yea vpon all the houses of ioy in the Citie of reioycing HEe now confirmes the former sentence and shewes that the cause of this famin and barrennesse shal be in regard that thornes and briars shall grow vpon the land that is to say the fields shall bee laid fallow and barren whereas before they were fat and fruitfull Now this must needs be an horrible chāge for this Country as we know had the praise for fruitfulnes aboue any other not so much in respect of the soile as by Gods blessing who had said I will giue you a land flowing with milke and hony Exod. 3.8 and 17. Hence I say came this fruitfulnesse of that land Whereas he calles it the land of his people he preuents an obiection which they might thus make what reason haue we to feare the barrennesse of that land or that it should not yeerly yeeld vs fruit seeing God who is good vnto all will be much more a nurcing father to vs and that in a more particular manner They thought it then a thing vtterly vnpossible that this land being bestowed vpon them who were the children of Abraham should euer be ouergrowne with thornes and briars And thus the Prophet rebukes the Iewes the more sharply because by their rebellion they had not onely made void these blessings of God but had also pulled downe his wrath so far vpon them as to lay their fruitfull land waste and barren The word yea in the middle of the sentence amplifies the doctrine albeit some expound it For reading it thus For gladnesse is in their houses But this sense sutes not wel in regard the construction of the words will not beare it I rather thinke therefore that he inlargeth the sentence as if he meant to say that this calamitie shall not onely seise vpon the vtmost bounds of the land but euen vpon the houses of ioy also to wit euen vpon those which were sumptuous and pleasant where they were alwaies wont to solace themselues without let in times past But when the Prophet spake these things I warrant you the people of that time laught a good as we say at him neither could they heare such vnsauorie newes amiddest so manie delights which bewitched them Nay they tooke foule scorne to be so dealt withall because of Gods promises which they tooke to bee so sure that they thought no want could euer befal them but Isaiahs words haue all proued true for all that By this example therefore let vs learne to vse prosperitie with sobriety Vse prosperitie with sobrietie and so depend vpon Gods promises touching his blessings to bee powred out vpon vs that in the meane while we yeelde obedience to his word with a good conscience Vers 14. * Or For the c. Because the pallace shall bee forsaken and the noise of the Citie shall bee left the tower and fortresse shall bee dennes for euer and the delight of wilde Asses and a pasture for flockes HE yet sets forth this desolation more at large for hauing in the former verse mentioned the house of magnificence hee now addes the pallaces and Cities meaning to shew that nothing be it neuer so glorious or excellent could bee exempted from this common desolation We see then that mens eies are dazeled with their owne glorie vntill they lift vp their eies towards heauen and thus being sweetly lulled asleepe in their plentie they grew fearelesse and carelesse of any thing Therefore he tels them that all their pleasant and gorgeous things in the land of Iudea to wit their Cities Pallaces Castles Fortresses should be laid vpon heapes and brought to nothing By the word euer he againe admonisheth them as I haue touched before that this wound shall not be closed vp againe in a yeere Vers 10. but should be long in healing which should answere in proportion to the length of time in which they had hardened themselues in their vices for had not the hand of God pressed them long according to their stubborne and rebellious nature they would haue been readie forthwith to haue rushed into their iniquities afresh Vers 15. Vntill the Spirit be powred vpon vs from aboue and the wildernes become a fruitfull field and * Or Carmel the plenteous field be counted as a forrest THe Prophet had to deale as we know with the Iewes amongst whom the Lord had planted his Church it was needfull therefore to leaue them some hope of saluation least they should dispaire in the middes of so many calamities For albeit the Lord handles hypocrits roughlie because they falsely shroude themselues vnder the title of being his people yet is he inforced by one meanes or other to prouide for the good of his Saints This promise is added therefore to put them in hope that God can not nor will not forget his Couenant God neuer threatens so sharpely but he still leaues hope for the penitent howbeit for a time he scourgeth his children sharplie with the rods of men for he neuer so threatens but he leaues hope and consolation for the repentant to cheere vp and refresh their hearts and that euen when it seemes heauen and earth shall goe together And that they might the better taste this consolation which our Prophet sets before them he raiseth vp their minds to the author of life Wee see that when all things fadge well many eate and drinke till their skins crack as they say If famin pinch then God is forgotten and men runne for succor to the earth It is not without cause then that Isaiah saith This word spirit hath two extents here first to the restauration of earthly benefits the Spirit shall come from aboue which warming the earth shall cause the same
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
is more then need then that the Lord succor vs this way that our feares being appeased our weaknes strengthened we may be fitted to walke on in our christian course For if we had these words Feare not Behold your God well fixed in our hearts How to be eased of fainting fits all faintings would soone vanish Men no sooner feele that God is neere vnto them but they cast away feare or at the least so resist it that they are not ouercome of it In nothing be carefull saith S. Paul for the Lord is at hand Philip. 4.5 and 6. of which senteÌ„ce we haue intreated at large elsewhere It seems also that the Apostle to the Hebrues alludes to this place Chap. 12.3 and 13. where hauing forbidden them to be grieued or discoraged with Gods correction he recites the words of our Prophet and applies this sentence to all the faithfull that so they might stirre vp themselues vnto perseuerance and constantlie to hold out vnto the end in regard they were to suffer many assaults Neither is it superfluous that the Prophet addes your God for if we be not assured that he is ours his comming shall bring vs terror rather then comfort Therefore he sets not God forth here in his Maiestie which casts downe the pride of the flesh but his grace which comforts the afflicted weake We see then it is not without cause that he thus adornes God with this title namely that he is the protector of the faithfull to retaine them in safetie Obiect If any obiect that God must needs be dreadfull when he comes to punish in his wrath I answere Ans that this vengeance is threatned against the wicked and the enemies of his Church so that albeit it be terrible vnto theÌ„ yet it shall bring consolation to the faithfull This is the cause why he addes that he will come to saue for otherwise the Iewes might haue replied What benefit shall the destruction of the enemie bring vs What shall we be the better for it Should wee delight in their calamities This is the cause I say why he saith expreslie that he will turne this vengeance and recompence touching their enemies vnto their saluation The punishment of the wicked is alwaâ—es ioined with the saluation of the faithfull for the saluation of the godly is alwaies ioined with the punishment of the wicked We shewed in the seauenth Chapter vers 4. how the faithfull are deliuered from perplexed cares by this fauor of God and by the hope of his defence For the present let vs obserue that God is readie armed with vengeance to the end his children may learne to rest vpon his help and not to thinke him idle in the heauens this is the cause of these repetitions for infidelitie hath gotten such fast rooting in vs that is not plucked vp by and by In the end of the verse there may be a double reading to wit either that God shall come with a recompence or that he will come with the recompence of God choose whether of the two you like best for the sense is all one Notwithstanding if you reade Elohim in the genetiue case Recompence shall be called the recompence of God because it properlie belongs vnto him that so the faithfull may know assuredlie that he is no lesse a rewarder then God Vers 5. Then shall the eies of the blind be lightened and the eares of the deafe opened 6. Then shall the lame man leape as an heart and the dumb mans tongue shall sing for in the wildernes shall waters * Or be digged breake out and riuers in the desert HE speakes still of the promise touching the restauration of the Church that he might comfort the harts of the faithfull who should be sharplie assaulted with the grieuous calamities of which he had foretold Now seeing Christ is the fountaine from whence this restauration springs we must of necessitie still haue recourse vnto him if we will haue the right vnderstanding of that which Isaiah saith in this place for by him alone it is in deed that we are begotten againe to the hope of the heauenlie life Now it is not vnlike but our Prophet alludes to the prophesie which we haue seene in the 29. Chapter vers 9.10 where he threatens the Iewes with a fearefull blinding of their eies and an hardening of their hearts for which cause he here promiseth that at Christes comming mens mindes shall be enlightened and cleared by regeneration whereas before they sate in darknes There is great force in the word Then for thence wee may gather that being out of Christ we are dumb blind and lame Being out of Christ we are spirituallie blind dumb and lame in a word void of all abilitie to performe any thing that is good but Christ renues vs by his spirit that in him we may recouer our true health By tongue eyes eares and feete he meanes all the faculties of our soules which in themselues are so corrupted that we can not draw thence so much as a good thought till we be made new creatures by the benefit of Christ for our eies Eyes can not see the truth our eares Eares can not vnderstand it neither can our feete Feet walke in it vntill we be vnited vnto Christ The vnderstandings of men indeed are very accute in appreheÌ„ding mischiefe We are naturallie prone and wise to do euill but to do well we haue no knowledge Iere. 4.22 their tongues eloquent and prompt vnto slanders periuries lying and vaine speach their hands and fingers but too nimble to theft and violence their feete to shedding of blood in a word all the powers both of soule and bodie not only inclined but also set on fire to doe wickedly But come we to the performaÌ„ce of that which is good euery finger is a thumbe as they say Is it not more then needfull then that wee be reformed by the power of God that thence wee may beginne to vnderstand comprehend speake and put in execution those things which God hath called vs vnto 1. Cor. 12.3 for none can so much as say that Iesus is the Lord but by the holy Ghost This reformation then we see proceedes onely from the grace of Christ those therefore which are conuerted vnto him doe recouer new strength whereas before they were wholly vnfruitfull and as good as dead For out of him we are either depriued of all good things or else they are so corrupted in vs that they can be applied to no right vse but are rather prophaned by our abusing of them Mat. 1.11.5 15.3 Iesus Christ hath both fully testified and taught the truth of this point when hee gaue speech to the dumbe sight to the blind legs to the lame and impotent but that which he did to the body was but a glimpse of that which he works much more abundantly and powerfully in our soules In saying that the waters shall be digged out he addes
temptation also in that he keeps himselfe close to the meanes ordained of God and desires to heare his voice by the mouth of his Prophet Isaiah For albeit he rested vpon none but God only yet he reiects not the testimonie of a mortall man like himselfe and this is the cause why the title of the Prophet is here expreslie mentioned because he sent to Isaiah to be confirmed by some new prophesie And thus he names him not as a priuat man but as the seruant of the Lord whose office it was to comfort the King by some word of consolation There are two notable remedies then by which we are succoured in affliction Two soueraigne remedies by which we may receiue comfort in affliction First we must call vpon God for his deliuerance Secondly we must send for the Prophets of God if they be to be found that they may giue vs some word of consolation for it is their charge to comfort and refresh the afflicted by setting the pretious promises of life before them But if Prophets be wanting yet we shall haue sufficient and full consolation in the word it selfe For we must aske counsell of these Prophets which God hath sent not only during the terme of their liues but for euer afterwards and of those that succeed them for although themselues be dead 2. Pet. 1.19 yet we haue their bookes still with vs their doctrine liues and shall remaine for euer but the summe is we must alwaies aske counsell of God Some may demand Quest whether Hezekias was not sufficiently instructed and furnished with the promises was it not a signe of infidelitie in him then to seeke for new promises of the Prophet I answere Ans It is not to be imputed to him for infidelitie or distrust that he seekes a new promise because being best acquainted with his owne infirmitie he was not ashamed to seeke new confirmations of his faith The flesh alwaies solicits vs to distrust The flesh euermore solicits vs to distrust therefore we ought neuer to despise new succors therefore we ought not at any time to despise new supplies nay rather it stands vs in hand to vse all the best meanes we can to beate back the multitudes of temptations which dayly presse vs. For Satan inuirons vs so close on euery side that if we be not well furnished indeed it is not possible for vs to wind out of his snares and intanglings Although we be well instructed in Gods word then and haue learned that he will surely help vs in the day of trouble yet when some extraordinarie surge or waue ariseth it is all the need then to get vs to the mouth of the Lord againe and againe Although our faith be well confirmed in theâ— promises yet vpon new assaults we ought once yea twice to get new confirmatioÌ„s from the mouth of the Lord. and still to seeke out new confirmations to comfort quicken and strengthen our faith We haue no particular prophesies now but we ought to applie the generals to our particular vses because they were written for our learning Rom. 15. In that Hezekias sent Ambassadors to Isaiah and went not himselfe it was because he praid in the Temple for it appeares the mourning was generall in regard that both the elders and counsellers were clothed in sackcloth it is also very probable that the King had proclaimed a publike fast Let vs also note that Isaiah liued not in the Kings house to giue himselfe to iollitie there but in his absence God meant to proue the faith of this good King Vers 4. If so bee the Lord thy God hath heard the words of Rabshekeh whoÌ„ the King of Ashur his master hath sent to raile on the liuing God and to reproch him with words which the Lord thy God hath heard then lift thou vp thy praier for the remnant that are left Obiect IT seemes that Hezekias doubts whether the Lord would heare or no for the particle Vlai is translated if peraduenture and it is taken in this sense almost throrowout the whole Scripture Ans But we must note that the faithfull are accustomed to speake thus though they bee most assured that God will succor them They are indeed somewhat perplexed but it is onely in regard of the difficultie of the temptation wherewith they are pressed Hezekias might well doubt if we looke vpon the estate as it then presently stood but hauing turned his eies towards the word of God hee became more certaine of Gods will and then ceased to tremble any more Now because it cannot be auoided but the flesh will alwaies fight against the spirit in the faithfull and so ouercharge them that they are faine still to drag the wing or to traile the leg after them they sometimes fit their words according to the difficultie which presents it selfe before them And in other places we may obserue that Gods seruants haue spoken on this manner though the matter were out of doubt For when Saint Peter exhorted Simon the Magician to repentance Acts 8.22 he addes If paraduenture the thought of thine heart may be forgiuen thee but hee therein counsels him not to tremble or to pray in vnbeliefe because such a praier had been in vaine but he sets before him the greatnesse of his sinne that hee might quicken him vp with the greater feruencie to awaken at the last that hee might proue a true conuert indeed This word if then is not put here in a doubtfull sense but signâ—fies that which wee vsually speake it may be when we dare hope or promise something to our selues Neither doth Hezechias speake thus as if God vnderstand not what the wicked say or as if he were vtterly ignorant of it but because this principle was fixed in his heart to wit that the Lord is neer vnto all such as call vpon him in truth he now therefore armes himselfe with praiers and is fully resolued to withstand all distrust And for as much as he could not attaine the goale without great strife he saith peraduenture or it may be Note also that he addes heere two sorts of hearing which in part resolues this question True it is that at the first there seemes to be some repugnancie in these words It may be hee will heare the words which he hath heard but it is a very apt kind of speech for Hezekias is certainly perswaded that nothing is hidden from God He onely disputes in himselfe whether God would examin this miscreants blasphemies For in regard that he often defers his punishments for a time and seemes to winke at mens impieties it seemed that hee now also tooke no knowledge of these blasphemies Lastly he takes it for granted that all things are manifest naked before Gods eies onely he askes in some perplexitie whether the Lord indeed will shew himselfe displeased with Rabshekehs railing by some outward signe or no that is not to let him escape any longer vnpunished To be short he desires to
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
not all of vs too much inclined to rebellion of our selues but we must also haue a Scholemaster to instruct vs But if we shall rightlie and aduisedlie consider of the matter Ans we shall see it was most profitable for vs that the image of this man in a maner ouerwhelmed with sorrowes lie say I made my account From this verse we may gather that Hezekias was sicke about two daies for in the former verse he said the maladie was so vehement that he looked for nothing but death That day being past he euen waits vnto the dawning of the next day following and from thence till night so as he expected death euery minute of an houre The sense then is that although hee came to the day breake yet he ranne hastily to death by continuall turmoilings for being smitten with the stroke of Gods fearfull iudgement hee makes no account to liue Man termed a daies bird by the Greâ—kes And as the Greekes when they will shew that nothing is so vaine a thing as man do terme him a daies bird so this good King puts the life of a day here for that transitorie life of a man which is but of small continuance Whereas he compares God to a lion it is no new thing albeit God of his owne nature be gentle mercifull and louing and nothing sutes better to his nature then these titles but we cannot feele this sweetnesse when we haue prouoked him by our vices and made him seuere by our rebellion Nay which is more there is not the crueltie nor sternnesse of any nor of all the bruit beasts that can so amaze or astonish vs as doth the bare mentioning of the very name of God in this case but most iustly For his strokes must of necessitie haue that efficacie in them as to bring downe all loftinesse and to humble vs to the very gates of hell that so being in a maner stripped of all comfort wee may lie gasping after it and yet in the meane while apprehend nothing but dread and horror And of such terrors Dauid speaks in Psal 22.17 where he saith I may tell all my bones Againe Psal 6.6 Psal 38. I water my couch with teares Also My soule is sore troubled Psal 6.3 And the graue hath opened her mouth to swallow mee vp Now it is needful that the faithful should sometimes bee feared in this wise by the sense of Gods iudgements that they may be so much the rather prouoked to desire his fauour Vers 14. Like a crane or a swallow so did I chatter I did mourne as a done mine eies were lift vp on high O Lord it hath oppressed me comfort me HEzekias cannot fit himselfe with wordes sufficient to set forth the greatnesse of his miserie which brought him to that extremitie that he was not able to speake distinctly but to mutter forth a confused sound of words euen as those that lie at the point of death Whence it appeares that he was wonderfully perplexed seeing his griefe was so great that hee wanted words to expresse it His wordes stucke as it were in his throat nothing could bee heard but whisperings whereunto appertaines these similitudes of the crane and swallow which the Prophet here vseth Yet euen these confused voices doubtlesse doe pierce the eares of God and albeit al our senses be surprised with heauinesse and that our sorrowes haue shut vp our mouthes yet he beholds our hearts still and heares the sighes which be breathed from faith Yea often times such broken sentences are sent forth with more force efficacie then words rightly framed prouided that they proceede from the spirit of God who stirs vp in vs such gronings as cannot be expressed Rom. 8.25 There is no childe of God but in this case feeles by experience when extreme sorrow causeth his tongue to cleaue to the roofe of his mouth and his heart to be closed vp so as his praiers are but stutterings and stammerings Some translate that which followes in this sense Mine eies are sunke in but so the particle on high should not agree And therefore it is best to retaine the naturall sense which is that his eies were wasted with often and much looking or that hee ceased not to lift vp his eies on high albeit he was halfe dead or was neuer so far out of heart but he knew well that it was his dutie to wait for succour from God Let vs learne with Hezekias Hezekias his example set before vs. to lift vp our eies to the heauens and let vs also know that our God requires no great rhetorique of vs in our praiers God requires no Art of Rhetorike in the praiers of his seruants He confirmes this sentence in turning his speech by and by vnto God to desire his helpe for in regard the violence of the disease oppressed him he intreats the Lord to comfort him Some translate Answer for me which we haue thought best to turne comfort or glad mee vnlesse any had rather receiue their translation who read it Make mee to rest How euer it be he demands succour of God to the end the weight of his afflictions might not ouerwhelme him we also ought to assure our selues in this case that God will be so much the more ready to comfort vs by how much the more wee shall be pressed on euerie side with many calamities Vers 15. What shall I say For hee hath said it to me and hee hath done it * Or shall walke in trembling I shall walke weakelie all my yeeres in the bitternesse of my soule THe most thinke that these words are vttered by way of an exclamation such as proceedes from ioy as if Hezekias reioiced in hauing obtained his request but I am of another opinion For it seemes to me that hee goes on still in his complaints because hee speakes as those commonly doe who are oppressed with sorrow What shall I say He which hath said is to mee hath done it That is to say life and death are in his hands I plead but in vaine with him Iob 7.4 13.24 it is but lost labour to complaine so much as I doe Many such wordes and sentences are to be found in the booke of Iob. This therefore as I take it is the verie true sense of the place For before Hezekias looked euery way to see if any comfort would present it selfe vnto him but now seeing that God had giuen sentence of death vpon him hee concludes there is no resisting I must obey In the meane while these words are to be well weighed to wit that God accomplisheth that in effect which hee threatned in words For those say somewhat I grant but not all who expound simply thus God hath performed that which the Prophet pronounced of me Because Hezekias doth not thus barely affirme that he felt the effect of the word but setting before his eies the power of God hee puts an end to all his complaints and cries Thus Dauid in
to swelling and impatiencie for the very reprobates haue sometimes confessed the fault and yet their stubborne hearts haue neuer bin so tamed but they haue grudged against the reuenging hand of their Iudge To the end that Gods threatnings may haue a sweet relish therefore it is necessarily required that wee conceiue some hope of pardon in the middest of Gods displeasure otherwise our hearts will bee alwaies so stuffed with bitternesse that nothing but gall and wormewood will proceed out of the same But he which in his heart is perswaded that though God corrects yet he ceaseth not still to retaine the louing affection of a father Faith will teach vs that nothing is more profitable for vs then Gods fatherly chastisement such a one will not onely acknowledge God to be iust but will also meekely and patiently beare his temporarie seueritie To be short where the feeling of Gods loue takes place so as this principle be once fixed in our hearts that he is our father it shall not much dismay nor trouble vs to be heaued vp or cast downe according as it pleaseth him for faith will teach vs that there is nothing more profitable then his fatherly chastisement In this sort Dauid in all humilitie answers the Prophet Nathan who sharply rebuked him I haue sinned against the Lord 2. Sam. 12.13 which imports as much as that speech of old Hely It is the Lord let him doe that vvhich is good in his eies 1. Sam. 3.18 For he is silent not because it could aduantage him nothing at all to murmure but because hee willingly submits himselfe to Gods iustice It seemes that Sauls silence tends to the same end when Samuel told him that the kingdome was rent from him 1. Sam. 15.24 But because the punishment onely terrified him he was touched with no compunction of heart at all for his fault It is no wonder then though he be full of garboilings inwardly still albeit hee set a faire countenance of it outwardly because he could not resist accordingly as he would for malefactors that haue fetters on their heeles Simile and mannacles on their hands are wont to intreat those Iudges whom they could find in their hearts to tumble frō their seates and to stampe them vnder their feete But because Dauid and Hezekias are in such wise hūbled vnder the mightie hand of God that they lost not the assurance of pardon they chose rather willingly to beare the blowes wherewith they were smitten then to pull their necks out of the yoke It is also very remarkeable that Hezekias not onely confesseth that this sentence of God is good but that also vvhich Isaiah had spoken for this word thou hath great weight in it in that hee is contented with all reuerence to receiue the word though spoken by a mortall man for hee looked to the chiefe author of it The libertie which Isaiah tooke might haue seemed somewhat too harsh and combersome in the eies of a King but taking him as he was indeede for the seruant of God he suffers himselfe to bee censured of him Which being so their nicenesse is insupportable who can beare no admonitions nor reprehensions at all but in disdaine obiect against the Pastors and Ministers of the word Are you not men as well as wee As if forsooth God were not to be obeied vnlesse he should send an Angell to admonish them or vnlesse himselfe should speake vnto them from heauen Hence also we may learne what to thinke of such fantasticall spirits who seeming to reuerence God doe notwithstanding wilfully reiect the doctrine of the holy Prophets But if they were so readie to obey God then would they giue as much audience to him in the person of his seruants as to himselfe if hee should thunder from heauen I confesse wee must distinguish the true Prophets from the false and the voice of the Pastor from the stranger but we must not reiect all hand ouer head Those that are indeed willing to obey God will giue him as much reuerence whē he speakes by the mouth of one of his seruants as if himselfe should speak vnto them out of a thūder from heauen vnlesse we meane therewithall to reiect God himselfe Yea they must be heard of vs not onely when they exhort and reproue but also when they condemne and threaten vs in the name of God to be punished for our sinnes The particle Ci is taken heere for an exception and therefore I haue translated Yet there shal be peace For Hezekias addes somewhat more therein to the former to wit hee thanks God in that hee hath mitigated the punishment which he had deserued As if he should say The Lord might haue raised vp enemies against mee forthwith that might haue driuen mee out of my Kingdome but now he spares me in deferring the iudgement moderates the punishment which I should of right sustaine This sentence may also be expounded by way of a praier yet let there be peace so as Hezekias should request that the correction might be deferred to another time Notwithstanding it is more probable that he applies that to the cōforting of his sorrowfull heart which the Prophet had said of the daies to come that thereby hee might arme himselfe with patience because a sudden iudgement would haue astonished him much more This exception then agrees well for the tranquillitie of his minde yet God will spare for the terme of my life Notwithstanding if any had rather expound it For there shall bee peace I hinder him not Some take the word truth for the seruice of God and true religion as if in dying hee should render thanks to God that the pure doctrine should remaine vncorrupted but I had rather take it for stabilitie or a quiet state of the Kingdome vnlesse any had rather take it to signifie an assured prosperitie and of long continuance Now Hezekias might seeme cruell in that he vtterly neglected his posterity as one that cared not much what became of things after his death For these are horrible blasphemies which swinish Epicures Horrible blasphemies of swinish Epicures and others of that rout haue in their mouthes at this day When I am dead let the earth bee on a flaming fire Againe When I die let all die with me But Hezekias had a far other meaning for albeit hee desired the prosperitie of such as should suruiue him as much as his owne yet hee could not set light by the signe of Gods mercie who deferred the execution of this iudgement till after his death For he might conceiue hope from thence that his successors should in the end bee partakers of this fauour and mercie Some thinke he reioiced for this delay because wee ought not to care for to morrow considering that the day hath enough with his owne griefe Mat. 6.24 But this sutes not well in this place for Hezekias contemnes not the posteritie but perceiuing that God did fauourably mittigate the chastisement which hee had
expresse voice of God Hereunto appertaines the verbe To cry The interrogation hath an emphasis here as if he should say Thou must publish this message with a loud voice that it may indeed go to the quicke But the interrogation which is added imports much for the Prophets meaning therein is that hee ranne not of his own head nor bragged of things he vnderstood not but that they were taught him at leasure and distinctly he being well aduised and very attentiue From the matter it selfe we may gather What is to be gathered from the matter it selfe that here is nothing superfluous in regard that two principall points of the heauenly doctrine are here to be handled summarilie First that howsoeuer man bee nothing in himselfe but smoke and vanitie and that all his excellencie vades and perisheth as the shadow or like the flower yet the faithfull haue good cause notwithstanding to reioice because they seeke their saluation out of themselues Secondly albeit they be strangers vpoÌ„ earth yet they are inriched with heauenly glorie because the Lord vnites himselfe vnto them by his word for our abasement ought to inflame vs with a desire to partake of Gods grace The Prophet knew well enough what he was to teach What shall I cry but he meant to rouze vp their spirits by this interrogation thereby to shew that himselfe and all his fellow seruants were constrained by this necessitie to vtter this sentence and that they could not otherwise discharge their duties well though they shuld intreat and admonish neuer so much for the truth is nothing shall bee gained by speaking if they hold any other tenure then this The word cry may signifie a libertie and euidence in the words for the Prophets were not to whisper betweene the teeth but in the hearing of all to pronounce that which they had to say roundly and to their vnderstandings yea freely and plainly to open the meaning of whatsoeuer message they had receiued Is any man called to the office of teaching What such are to doe as are called to the office of teaching then Let him alwaies thinke and remember that he must vse an inuincible freedome of speech against all difficulties that are opposed to his ministery as the Prophets and Apostles haue done without shrinking their neckes out of the coller Woe bee to mee saith the Apostle if I preach not for necessitie is laid vpon mee 1. Corinth 9.16 All flesh is grasse First it is to be noted that he speakes not here of the fragilitie of mans life onely for the words haue a larger sense that is to bring to nothing all the excellencie which men may seeme to haue in them Dauid indeede compares this life to grasse Psal 103.15 because it is corruptible and transitorie but the scope of the text shewes that Isaiah speakes not of the outward man onely How farre this phrase All flesh is grasse exteÌ„ds it selfe but also comprehends the gifts of the minde wherewith men are vsually puffed vp as wisdome valour industrie iudgement dexteritie in dispatching businesses by meanes whereof they thinke themselues more excellent then all the rest of the creatures This is better expressed by the word Chasdâ— which is by and by added which some translate Glory others Well doing but I had rather expound it grace The meaning of this word Grace by which word I vnderstand vvhatsoeuer gift it is whereby men purchase praise and honour vnto them from others Notwithstanding the passiue signification may haue place as if the Prophet should say Whatsoeuer is excellent and worthy commendation among men proceedes from the meere liberalitie of God And in this sense Dauid calles the Lord the God of his sauour Psal 59.10 by whose grace hee had receiued so many benefits as he inioied It is also very certaine that all that which is praise worthie in men is heere called by this word grace and is by the Prophet condemned euery whit of vanitie for there is a close opposition between the common gifts of nature and the grace of regeneration Many expound this of the Assyrians and refer it to them as if Isaiah meant to discharge the hearts of the Iewes from all feare by lessening or indeed by taking cleane away the power riches wit and subtile plots of their aduersaries Thus they expound it then If the force of your enemies feare you remember they are but flesh which by its own debilitie consumes it selfe away But these mens errors shall be sufficeÌ„tly coÌ„uinced anon by the very scope of the text where the Prophet applies his speech directly to the Iewes Wee are diligently to obserue then that whole man with all his faculties wherein he pleaseth himselfe is heere compared to a flower Men are easilie brought to confesse they are mortall but the difficultie is to make theÌ„ disclaime their owne carnall reason 1. Cor. 2.14 All men are easilie perswaded of their mortalitie touching this life and the prophane writers haue disputed that question at large but there is much more difficultie to plucke vp that confidence which men conceiue through a false opinion of their owne wisdome for they thinke they haue more sharpnesse of wit industrie in them then others and therefore also thinke they haue good occasioÌ„ to glory in themselues aboue others But our Prophet shewes that the rarest gift in man fades and perisheth forthwith Notwithstanding he seemes to adde a kinde of correction by way of mockage in speaking of the flower of the field for there is more beautie in a flower then in grasse It is therefore a yeelding or granting as if he should say Though men haue some outward appearance of beautie such as is in the flowers of the field yet all is but a flower â— for the beautie and grace thereof wholly vanisheth away so as their glorying and flattering of themselues in this vaine and deceitfull glittering shew is to no purpose at all Vers 7. The grasse withereth the flower fadeth because the spirit of the Lord bloweth vpon it surely the people is grasse THis may well be vnderstood of the beautie of the fields which the violence of one gale of wind spoiles as it is said in the hundred and third Psalme for we know that the wind is called the spirit of God in other places But I rather thinke the similitude is applied to the present purpose because otherwise the application would be obscure The Prophet then expounds his owne meaning when hee said that men with all their glory were nothing but grasse because the spirit of God will consume them in the top of their pride vvith one blast Therefore this speech must be thus râ—solued Howsoeuer it be true that men being indeed vvith excellent parts of nature may florish yet they shall know that all is but vanitie vvhen the Spirit of God shall but blow vpon them For in that they grow so besotted in their own ouerweenings it is because they neuer set themselues
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
Shall the clay say to him that formed it The Potter as we know hath power to make what vessell he will the Father hath authoritie to command his children and shall God haue lesse power and authoritie The Prophet therefore reproues those which contend with God in aduersitie in that they can not beare their afflictions patientlie Such must learne to giue eare to the admonition of S. Peter Submit your selues vnder God saith he and humble your soules vnder his hand Bow your necks to his yoke 1. Pet. 5.6 Striue not with him that is stronger then thy selfe if he exercise thee with diuers calamities for power belongs vnto him to gouerne vs according to his good pleasure If we stand to dispute with him No disputing with God he wil vse such inuincible arguments against vs that being conuinced we shal be inforced to giue place But if it so fall out that he doth not by and by represse our pride it is not because he is destitute of reason but because in equitie we should leaue vnto him the right to dispose of vs after his will an honor which he iustlie reserues to himselfe that his creatures presume not in the pride of their hearts to aske a reason of his doings Is there any thing more dishonorable then to reiect his iudgements when we list not to approue of them S. Paul vseth the same similitude but it is in a matter of an higher nature for he disputes about the point of Gods eternall predestination and manifests mens blind conceits who reason with God why he hath chosen some and reiected others Then he shewes that men at the least should giue God as much priuiledge as to a Potter or workeman and cries out O man who art thou that pleadest with God! Iob. 9.4 Shall the thing formed say to him that formed it vvhy hast thou made me thus Hath not the Potter power ouer the clay c. Rom. 9.20.21 Who shall dare to oppose himselfe against God S. Paul and Isaiah accords together though with some difference The Apostle then accords with our Prophet though S. Paul vseth the similitude in a different matter and of greater consequence and yet both affirme that God hath an absolute power ouer men to the end they should suffer themselues to be ordered and gouerned by him patientlie bearing all his corrections the only difference is that Isaiah speakes of things which concerne this present life and Paul of those that concerne life euerlasting Or thy vvorke it hath no hands The Prophet obserues mens vsuall formes of speaking as when we say Set to the last hand Mettre la dernier main when a piece of worke is vpon finishing and that mens hands wax feeble whilest the work is rough and vnpolished So as oft as men murmure against God for not applying himselfe to their desires they therein accuse him either of sloth or of ignorance Vers 11. Thus saith the Lord the holy one of Israel and his maker Aske me of things to come cōcerning my sonnes and concerning the works of mine hands command you me I Haue told you alreadie that I like not of their iudgements who knit this verse so with the former as if God giuing ouer his right should giue the Iewes free leaue to enquire more of him then a child of his father The other exposition differs not much from this to wit that the Israelites are miserable in that they vnderstood not Gods will yea in that they refused to know it and would not seeke for comfort but reiected it when it was offred in a word that their owne follie was the cause why their afflictions ouercharged them and that they could finde no consolation vnder them because they would not enquire at the mouth of the Lord. If we receiue this exposition we must presuppose that he speakes of an other kinde of inquisition For though it be a thing vnlawfull to enter into Gods secrets yet of his goodnesse hee vouchsafes to discouer to his Children so much thereof as is expedient for them to know And it is also good reason that as oft as he opens his sacred mouth we should carefully lend our care to all that which he manifests vnto vs. Now we may also see the selfe same fault at this day in our selues wherewith Isaiah reprocheth the auncient people the Iewes But it is more likely this sentence depends vpon the former so as it is an application of the similitude in this sense It is not lawfull for the sonne to contest with his father nor the clay to striue with the Potter how much lesse supportable is that libertie which mortall men take vnto themselues when they will prescribe rules vnto God how hee is to order his children for otherwise the sentence should be both doubtfull and dismembred But these two members sute very well together the pot suffers his Potter to doe what him listeth and he which is begotten of a mortall man dares not contend with his father shall not I then who am the Creator and soueraigne Father of all haue as much power ouer my creatures children If any like the first exposition better then Isaiah blames mens folly in that they neglect to aske of God or to learne from his mouth the things that may comfort them for they might easilie haue perceiued by the prophecies The best remedie wee can vse for our succour in aduersities what care God had of them and thereby might haue come to the knowledge of the end of their miseries And questionlesse the onely remedie in aduersitie is to goe and aske counsell at the mouth of the Lord and not to fix our eies vpon the outward estate of things present but in our spirits to comprehend the saluation to come which the Lord hath promised vs. For he is faithfull as the Apostle saith and will not suffer vs to be tempted aboue that we be able to beare but will giue an happy issue with the temptation and will augment his graces in vs 1. Cor. 10.13 As touching that which is by and by added command you me it is not to be taken by way of an imperious authority for what haue we to command God or vrge him contrary to his will No wee are to be commanded and vrged by him for none can profit in Gods word vnlesse hee bring a modest and meeke spirit In these words the Lord offers himselfe ready to teach vs to the end vve might bee bold to aske of him concerning such things as are expedient for vs to know As if he should say Aske of mee I am ready to instruct you in things needfull for your comfort And yet because this manner of speech should be somewhat improper me thinks that the complaint whereof I spake before is the fittest to wit that God is stripped as it were of his fatherly authoritie if he be denied liberty to hold his Church vnder a profitable discipline And thus this word Command is to be
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
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
from this temptation that the multitude of the wicked and vnbeleeuers who reiected Gods grace and this happie estate mentioned verse 18.19 might not trouble them but rather without gazing vpon such kinde of persons might comfortablie imbrace and possesse this benefit themselues THE XLIX CHAPTER Vers 1. Heare ye me ô Iles and hearken ye people from farre The Lord hath called me from the womb and made mention of my name from my mothers belly From the treatise of their redemption hâ— comes to speake of Christ HAuing discoursed of the redemption to come hee now descends to speake of Christ vnder whose leading the people were deliuered from the captiuitie of BabyloÌ„ as in old time they were out of Egypt Now it was needful the former prophesie should be confirmed with this present doctrine for they would hardly haue bin drawne to expect this redemption from the Lord had he not set Christ Iesus before their eies in whom all Gods promises are Yea and Amen All the promises are Yeâ— and Amen in Christ 2. Cor. 1.20 who only also is able to cheere vp and refresh the fainting spirits for wee are no lesse to looke for temporall saluation from him then that which is eternall Adde that the Prophets are wont in speaking of the restauration of the Church euer to mention Christ not only because he is the minister thereof but also because our adoption is grounded vpon him The Iewes who haue any sparke of sound iudgement do confesse that this place is to be vnderstood of Christ only But all haue not kept the order which we haue noted For the Prophet speakes not of Christ at the first brunt but vseth this preface for without it the people could looke for no redemption in regard their reconciliation with God depeÌ„ded thereupon Now that it might haue the greater efficacie he brings in Christ himselfe speaking not only to the Iewes but to the nations beyond the seas and to the strangers farre remote from the common wealth of Israel who are specified heere vnder this word iles as we haue shewed in another place The Lord hath called me from the vvomb Some aske what this vocation is for seeing we were elected in Christ before the foundations of the world Ephes 1.4 it followes that he is before vs because he is the beginning and foundation of our election It seemes the Prophet therefore hath spoken lesse then the thing imports in affirming that Christ was called from the womb seeing he was before all time But the answer to this is easie for the question is not heere touching Gods eternall election whereby we are adopted for his children but only of the establishing and consecration of Christ ordeined to this office that wee should not thinke he intruded himselfe thereinto at randon Christ thrust not himselfe into his office without a calling For no man takes this honor to himselfe but he that is called of God as was Aaron Heb. 5.4.5 So Christ tooke not vpon himselfe the office of the high Priest but he which aduanced him to it said Thou art my sonne this day haue I begotten thee Psal 2.7 Moreouer the Prophet defines not of the beginning of time as if God had then begun to call him from the womb but it is as if he should haue said Before I came out of my mothers womb God ordeined me to this office as S. Paul saith That God had chosen him from his mothers womb Gal. 1.15 though notwithstanding he had elected him also froÌ„ before the foundations of the world It is also said of Ieremiah Before I formed thee I knew thee Iere. 1.5 In a word the summe is that Christ tooke our flesh by the ordinance of his Father that he might fulfill the worke of our Redemption vnto which he was destinated Hereunto appertaines the last member of the verse for the mentioning of his name signifies as much as a familiar knowledge of him He separates him then from out of the common ranke of men because he is chosen to a rare and singular piece of seruice Vers 2. And hee hath made my mouth like a sharpe sword vnder the shadow of his hand hath hee hid mee and made me a chosen shaft and hid me in his quiuer HE vseth two similitudes to wit the sword and quiuer to expresse the efficacie of his doctrine Two similitudes expressing the efficacie of his doctrine and then he shewes to what end he was called and dignified with so noble a title namely that he might teach for that is it he signifies by the word mouth Christ then was not sent of the Father to conquer by force of armes as earthly Princes doe but his conquest is obtained by the sword of the Spirit Christ conquers not by force of armes but by the sword of the spirit that is to say by preaching the whole counsell of God in which hee will be sought and knowne for he is not to be found elsewhere Now hee shewes what the force of his mouth is that is to say of the doctrine which proceedes out of his mouth when he compares it to a sharpe sword For the word of God is liuely in operation and more piercing then all two edged swords for it diuides betweene the soule and the spirit and the ioints and the marrow and is a discerner of all the intents of the heart Heb. 4.12 Psal 45.5 He compares it also to an arrow because it not onely hits neere but also a farre off and comes euen to them who seeme far remote But after Isaiah hath spoken of the efficacie of his doctrine hee addes that God will maintaine both Christ and it by his power God will mainâ—aine both Christ and his doctrine The Gospell no sooner preached but it is opposed by enemies so as nothing shall be able to hinder the course thereof For as soone as Christ opens his mouth that is to say as soone as the Gospell begins to be sincerely preached the aduersaries band themselues on all sides and infinit enemies conspire how to suppresse it So as this efficacie whereof he speakes and which hee attributes to his doctrine would not stand vnlesse Gods protection and shadow came betweene to abandon the aduersaries But he speakes not heere onely of Christ but of the whole body of his Church I grant we must beginne at the head but froÌ„ thence we must descend to the members and apply it to all the Ministers of the word which is heere spoken of Christ in regard this efficacie of the word is giuen them that their voice should not beate the aire in vaine but that it should enter to the pricking of the heart Acts 2.37 The Lord also causeth the trump of his word to sound not in one place onely but to the vtmost ends of the earth Lastly in regard the Lord faithfully keepes them vnder the shadow of his hand though they be subiect to many reproches and that Satan on euery side assailes them
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
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
a similitude taken from Tabernacles which were commonly vsed in that country The Church then is compared to pauilions Why the Church is compared to a tent because she hath no setled habitation in this world for she seemes to be fleeting and a pilgrime in regard she is subiect to be often transported hetner and thether by reason of her diuers changes And yet I doubt not but he aimes at that first deliuerance according to the custome of the Prophets at which time the Israelites dwelt vnder tents the space of fortie yeeres for which cause they euery yeere celebrated a solemne feast of Tabernacles by the commandement of God Leuit. 23. from 33. verse to 43. Obiect But some will obiect that the building which the Ministers of the word do reare vp is so firme that it ought not to be compared to tents Ans The Church compared to a tent rather in respect of her outward then of her inward estate I answere that this similitude of Tabernacles is rather to be referred to the outward estate of the Church then to her spirituall or inward estate for the true building of the Church is the very kingdome of God which is not vnstable nor like vnto pauilions And yet the Church ceaseth not for all that to be transported hether and thether in regard she can find no sure resting place in this world But she is more firme then a rocke touching her inward estate for in respect she is vpheld by the impregnable power strength of God shee boldly contemnes as dangers Shee resembles tents also because she is not built vpon riches nor earthly forces In the next place the Prophet addes the reason why he commands her to spread abroad the cords to inlarge her pauilions namely because a little place would not containe that great multitude of people which God would gather together in one from all parts Now in as much as Iudeah was wasted with ruines and desolations which had befallen it therefore hee saith that the desolate Cities shall bee inhabited Vers 4. Feare not for thou shalt not be ashamed neither shalt thou be confounded for thou shalt not be put to shame yea thou shalt forget the shame of thy youth and shalt not remember the reproch of thy widowhood any more HE heere confirmes as before the hearts of the faithfull A confirmation and speakes to the whole Church for the calamitie was vniuersall and her estate was almost vtterly ruinated Now he bids her be of good cheere and addes the reason namely that her deliuerance should be so famous that shee should not be confounded As if hee should haue said Though now for a while thy case be desperate yet thy matters shall succeed prosperously for those that trust in the Lord shall not be confounded as the Psalmist saith Psal 25.2 Chap. 49.23 He repeates it twice be not ashamed that is to say Hope still and trust confidently For such blush for shame who being frustrated of their hopes are forced to hang dovvne the head Then hee addes the like reason to the former in the word Ci for I take it heere as before for a particle rendring the cause so as it is one and the same sentence repeated in diuers wordes vnlesse you will that the first member be referred to the inward affection and the other to an outward cause But the plainest sense will be that there is in both a promise touching an happy and ioyfull issue As if hee should say Thy calamitie shall haue an end But thou shalt forget thy shame This is a confirmation of the former member by which he vnderstands the calamities that should befall the Church when she should begin to grow for the felicitie shee should afterwards inioy would vtterly deface the memory of them Wee told you ere while Vers 1. that shee is called a vvidovv in respect that at this time God had forsaken put her away frō him Chap. 50.1 Vers 5. For hee that made thee is thine husband whose name is the Lord of hostes and thy redeemer the holie one of Israel shall bee called the God of * Or all the world HEere he renders a reason why shee shall forget all the sorrowes and afflictions which she sustained before namely Reasons by which he confirmes the former consolations because God would accept her into his fauor againe for the captiuitie was a kind of diuorce as we haue shewed in Chap. 50.1 Now he saith he that made thee shall be thine husband for so the words should be so construed Hee calles himselfe the maker or creator of his Church not onely because hee hath created her with the rest of the world Creation taken for regeneratiō but in regard hee hath vouchsafed to adopt her for his spouse which prerogatiue is as a new creation Now albeit the Iewes were fallen from their excellencie in regard men are apt by and by to decline out of the right way if they be not regenerated by the power of the holy Ghost yet their spirituall creation was not wholly defaced for the memorie of the couenant remained still by meanes whereof God also created them anew Where hee calles himselfe the Lord of hoster it is to be referred to his power in which we haue cause to reioice if wee be his children for the greater his power is and the more renowned his name is the greater is our glory as long as hee accounts of vs as of his children and that we boast not of such a title in vaine Now the Prophet amplifies this benefit when he shewes that God doth vs the fauour to admit vs into the place of his vvife for so we may indeed lay claime to this his almightie power Thy redeemer He attributes this name to himselfe that hee might the better confirme the people in good hope and also to assure them that notwithstanding the first deliuerance out of Egypt seemed to bee abolished when they were now carried away captiue yet they shall be so restored that they shall well perceiue Gods grace shall not be fruitlesse The verbe Shall be called may be either referred to the redeemer or to the Holy one or to them both For mine owne part I willingly refer it to both to wit The holy one of Israel shall be called thy redeemer and the God of the vvhole earth Hee mentions all the earth that is to say the whole world for before the name of God was onely knowne in Iurie Psal 76.1 but after the publishing of the Gospel the Gentiles were also called to one hope of saluation with them God is now the God of the Gentiles as well as of the Iewes Rom. 3.29 With whom he hath assembled vnder his dominion the Gentiles also who before were farre off Vers 6. For the Lord hath called thee being as a woman forsaken and afflicted in spirit and as a young wife when thou wast refused saith thy God HE meetes with a doubt which might haue
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
his Spirit then is our condition happy euen in the midst of infinite miseries Neither doe I doubt but it was the expresse purpose of the Lord to say that albeit God meant to deale graciously vvith his Church yet shee must know that her life and saluation is hidden in him by faith And thus the ancient people is discerned from the new for as the Kingdome of Christ is spirituall so from his resurrection from the dead the soules of the faithfull must ascend vp on high with him Now hee promiseth that the Church shall neuer be depriued of this inestimable benefit namely of being gouerned by the holy Ghost and sustained by the heauenly doctrine for it were to little purpose that the Gospell should be offered vs and the holy Ghost giuen withall vnlesse they should alwaies dwell and remaine with vs. God speakes vnto vs but by the mouth of his seruants When hee saith in thy mouth it is to shew that the Lord so speakes vnto vs that in the meane while hee meanes to vse the seruice and ministry of man Hee might indeed if it pleased him speake vnto vs from heauen or send his Angels from thence onely heerein he hath respect to our weakenesse Why so Because hee would call and exhort vs by our like Why God rather speaks to vs by man then by himselfe that by their voice he might draw vs vnto him the more familiarly This order therefore was by him established in the Church so as they who reiect his Ministers brag in vaine of their obedience vnto God His meaning is then that we seeke the doctrine and word of life in the mouthes of his Prophets and in the teachers who preach in his name and by his commandement My vvords shall not depart Some translate in the imperatiue Let not my words depart and so the future tence is often taken for this But an exhortation or a commandement in this place agrees not in regard the Prophet rather promiseth what God meanes to accomplish I denie not but hence we may draw an exhortation but the promise must goe before Now the tenure of the promise is that the Lord will so assist his Church and haue such great care of her that he will neuer suffer her to bee depriued of the doctrine of the word When afflictions presse vs then to the quicke and things succeede not as wee would wish let vs haue an eye to this sentence for it is the vvord and Spirit by which we must be râ—ised vp and sustained of which the Lord heere promiseth neuer to destitute vs. THE LX. CHAPTER Vers 1. Arise O Ierusalem bee bright for thy light is come and the glorie of the Lord is risen vpon thee In Chap. 59.21 hee spake of the word now hee speakes of the efficacie of it IN this place the Prophet shewes what the efficacie of this word is whereof hee spake in the former Chapter For he comforts the church in her low and afflicted estate and restores her to her brightnesse And in respect that he represents the person of God he heere manifests his authoritie and for that cause vseth a commandemeÌ„t that he might giue his speech the greater weight as if by his absolute power he placed the Church in that happy estate which hee before promised her The summe is to assure the faithfull that the Prophet spake not as in the aire but effectually Now he commands her to Arise in regard that before he said she sate vpon the ground which two words are opposites In the 47. Chapter of this booke hee said to Babylon Come downe and sit in the dust And in Chap. 32.18 he said of the Iewes themselues My people shall sit in the dust and yet on the contrarie in Chap. 52.1 2. hee saith Arise Arise O Zion put on the garments of thy beautie shake thy selfe from the dust Now in this place againe hee raiseth vp the Church as if he tooke her by the hand to the end shee might againe recouer her seate of honor who now sate in the dust wholly couered ouer with filth and dung Now that the poore Iewes might not by reason of the darknesse of their euils be vtterly ouerwhelmed with despaire hee telles them that the light which had been smothered for a time should immediately breake forth againe Heerein alluding to the ordinarie course of the day succeeding the night As if he should say Simile The Lord hauing compassion vpon thee will draw thee out of these obscure dungeons in which thou hast so long bin held prisoner I haue satisfied my selfe in correcting thee it is time now therefore thou shouldest begin to take some ease And therefore by the word To shine vnder a figure hee meanes a recouery of health and a florishing estate as heeretofore by darknes Chap. 58.10 and 59.9 he signified the calamitie of the Church But heerewithall he admonisheth her that this light shall arise vnto her from none but from the brightnesse of Gods countenance at such time as he shall bee pleased to manifest some tokens of his fauour for all things fall out to the best when the Lord lightens vs with his brightnesse but if he be against vs we cannot possible meete with a greater misery nor infelicitie Vers 2. For behold darknesse shall couer the earth and grosse darkenesse the people but the Lord shall arise vpon thee and his glorie shall be seene vpon thee NOw hee amplifies this grace which hee mentioned before by way of comparison An amplification of the grace mentioned in vers 1. to the end wee might consider of the infinit loue which God beares to his elect yea and how great the priuiledges are which are giuen and granted vnto them by him The summe is that whilest the world is pressed and in a maner ouerwhelmed vvith infinite miseries God vvill haue care ouer his people to inrich them vvith sundry benefits He shewes then that the light of grace and fauour mentioned in the former verse shall not be common to all but particular to the people of God Wee told you before that the word brightnesse notes out the florishing estate of the church but yet wee must not iudge thereof by any outward appearance for the Prophet flies an higher pitch Neither make I any doubt but he here propounds vnto vs a spiritual brightnesse and light Otherwise the phrase of speech which hee vseth in vers 3. namely that the Gentiles should walke in this light would not agree And the coherence of the text of this chapter with the former shewes it plainely For in verse 21. of chap. 59. hee said that the couenant was enclosed in the vvord and spirit from the opposition then it is easily gathered that the felicitie promised to the Church in the beginning of this Chapter consists in somewhat else then in meate and drinke idlenesse and carnall securitie Nay let vs rather consider of the matter aright and wee shall see that since that time all the
to know that this was done by his commandement For some might obiect Obiect How can it be that the nations who now proudly resist God should come to yeeld him obedience He answers Ans Because the Lord will proclaime your returne in such wise that they shall vnderstand how you must be restored by his commandement But as touching that he addes Tell the daughter of Zion it properly appertaines to the Prophets and Ministers of the word to whom the Lord giues this charge to promise saluation and deliuerance vnto his Church Hence wee gather that these promises ought not to be restrained to one particular time Doctrine but must bee extended euen to all ages till the second appearing of Christ For if wee beginne at the returne out of Babylon into Iudea wee must passe along still to the comming of Christ because then this prophecie was truly fulfilled and the end of the deliuerance came because the Sauiour then appeared when the grace of God was published by the Gospell In a word he affirmes that Gods voice shall one day sound from the East to the West and shall not be vnderstood of one people onely but of all Now this voice is Behold thy Sauiour commeth which we know is the proper voice of the Gospell He therefore inioines the Teachers of the Church to raise vp the hearts of the faithfull vvith the comming of the Lord though vnto the people it seemed a thing far remote But this promise belongs chiefly to Christes kingdome who fully and perfectly did accomplish these things for he indeed shewed himselfe to be the sauiour of the vvorld as we haue seene heretofore in Chap. 40.10 And lest any scruple might remaine he furnisheth the Lord with power when he shall appeare as it is in that very place which we before alleaged for hee vseth the very same words there which are heere mentioned as if he meant to shew that as soon as it should please God to stretch forth his hand the effect will in a moment appeare for whilest he either ceaseth or deferres flesh and blood esteemes him idle Wee also see that many fantasticall spirits forge I know not what diuinitie as if they meant to paint out a dead image The Prophet therefore very aptly addes the vvorke and reward before God to shew that he is the iust Iudge of the world in the time of neede Vers 12. And they shall call them the holy people the redeemed of the Lord and thou shalt be named a Citie sought out and not forsaken HE sets forth the benefit of the Lords comming The fruit of the Lords comming namely that in shewing how his elect are as deare vnto him as his owne heritage he will make it knowne to all the world that the couenant of Adoption by him contracted with Abraham is not in vaine for this cause he calles them the holy people in regard the Lord had separated and consecrated them vnto himselfe for though he gouerned all the nations of the world yet he vouchsafed to chuse the posteritie of Abraham to haue a speciall care thereof And in this sense God meant to say that his people shal be holy when he shall appeare their sauiour and redeemer And as the people are called prophane when they be plunged in their dregs being afflicted and vexed by the scoffings of the wicked so on the contrarie they are said to be holy when the Lord shewes himselfe by effects to be the God of their saluation which came to passe in their wonderfull deliuerance for then God shewed indeed that he remembred his holy couenant touching his heritage which he had as mans reason deemed vtterly reiected and cast off For in these words sought out and not forsaken we must note the opposition betweene the time wherein the Lord sued out this diuorce against his people and that wherein he reconciled those againe vnto himselfe vvhom he had put away THE LXIII CHAPTER Vers 1. Who is this that commeth from Edom with red garments from Bozrah he is glorious in his apparrell and walketh in his great strength I speake in righteousnes and am mightie to saue A preuention of a dangerous temptation THE expositors Christian haue misinterpreted this place as if that which is heere said should appertaine vnto Christ seeing the Prophet speakes simplie of God himselfe and thus they haue made a Iesus died all ouer vvith red in regard he was thorowly bathed in his owne blood which he shed vpon the Crosse But the Prophet had no such meaning at all The true and plaine sense is That the Lord presents himselfe here clothed vvith red garments before the people to aduertise all that he vvould maintaine the cause of his chosen The naturall meaning of this verse and be auenged on their enemies For whilest the people of God were pressed with infinite miseries and that the Idumeans with the rest of their aduersaries who were as it seemed out of all danger ouerflowed in all excesse of riot it might dangerouslie tempt the Iewes to thinke either that these things were guided by fortune or that God made light account of his children or that at least he chastised them with ouer great seueritie So then if God corrected the Iewes because of the contempt of his name and religion how much more were the Jdumeans and other enemies to bee roughlie dealt withall being the sworne enemies thereof The Prophet meetes with this so cumbersome a temptation by bringing in God the auenger Psal 94.1 returning from the slaughter of the Edomites as if hee had been stained all ouer vvith their blood The force of interrogations Now this description is liuely and full of efficacie when hee saith Who is this For such an interrogation rauisheth the minds of the hearers into an admiration and affects them more then if it had been vttered in plaine termes The Prophet did the rather vse it that hee might thereby awaken the Iewes who were become drâ—uzie and besotted We know that the Idumeans were somewhat akin to the Iewes in regard they were descended from the same ancestors with them For they were thus called of Esau who was also called Edom Gen. 36.1 These hauing corrupted the pure worship of God See Obad. 10.11 though they had the same marke of circumcision notwithstanding persecuted the Iewes most despitefully And besides they exasperated the rage of other enemies against the Iewes manifesting to all what great pleasure they tooke in the ruine of this poore people as it appeares by their egging on of the Babylonians Remember O Lord saith the Church Psalm 137.7 the children of Edom who in the day of Ierusalems ruine said downe with it downe with it euen to the ground Thus then the Prophet denounceth that the Edomits shall also keepe their turne in being iudged according to their deserts that none might otherwise think but they should surely bee punished for the barbarous crueltie by them exercised against their brethren For the Lord wil
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
3 Happy in euery respect vnder the kingdome of Christ 30. 25. and 35. 5. and 65. 3. Exposed to diuers slanders 36. 10. and 41. 12 Exhorted to constancie 8. 19 Compared to doues 60. 8 They onely fit to sing Gods praises 42. 10 Why compared to little children 66. 11 12 Why held for monsters 8. 18 How called the worke of Gods hands 29. 23 Compared to sheepe 14 30 The faithfull Gods plant 60. 21. 61. 3 Precious in Gods sight 43 4 Regenerate onely in part 65. 7 They are carefull of others 2. 3 All Priests and how 23. 18. and 52. 11. and 56. 7. and 61. 6. and 66. 20. 21. All the seed of Christ 53. 10 They onely obtaine remission of sinnes 33. 24 Why sometimes left destitute of humane helpes 59. 16 They are said to dwell before God 23. 18 They offer themselues in sacrifice to God 8. 7 Sometimes constrained to blush 29. 22 Why often wrapped in the same punishment with the wicked 65. 8 Gods witnesses 44. 9 They are brought to Christ 16. 5 They ouercome by patience 11. 14 In what their affection ought to appeare 12. 4 Their afflictions diuers sharpe and tedious 26. 17. 43. 1. 51. 21 The faithfull subiect to many miseries 4. 6 Hated of all sorts 8. 18 How their afflictions are of short continuance 26. 20. and 65. 16. Their cheerefulnesse 11. 2. 40. 31 Their extreame calamitie 51. 8 Their condition happy 4. 6. 30. 26 Yet miserable and contemptible in appearance 26. 19. and 33. 20. and 41. 14. and 49. 7. and 51. 23. and 54. 2. Their consolation 4. 2. and 5. 17. See consolation Their constancie 8. 12. and 56. 6 Their principall exercise 58. 2 Their felicitie 65. 13 And ioy 9. 3 4. and 12. 6. and 30. 16. 29. and 35. 10. 41. 16. and 43. 3. and 51. 3. 8. 11. and 56. 7. and 61. 7. and 65. 10. 18. and 66. 5. 10. 11. 14. Their imprecation against the Babylonians 13. 12 Their magnanimitie vpheld by the word of God 8. 9 Their perpetuall conflict 8. 9. and 11. 13. and 26. 8. and 36. 15. and 54. 15 16. and 66. 5. How they ought to behaue themselues 11. 6. 9 Their death 57. 1. 2 Their obedience 11. 6 Their office 43. 10 Their praiers not in vaine 47. 8. and 65. 24 Their patiench 10. 12. See patience Their number small 1. 9. and 4. 3. and 8. 16. and 11. 11. and 26. 2. and 43 6. and 45. 20. and 50. 10. and 51. 1. and 58. 1. and 60. 22. and 65. 25. and 66. 5. Their perseuerance 25. 6 Their complaint vnder the Papacie 26. 13 Their perpetuall Sabbath 58. 13. 66. 23 Their spirituall sacrifices 66. 23 Their saluation euerlasting 51. 2. 8 Their saluation ioined with the ruine of the wicked 63. 4. and 66. 7 Their saluation ioined with Gods glory 43. 7. and 46. 13. 48. 11. and 60. 2. Their posteritie blessed 65. 23 Their victory certaine 8. 9. and 9. 4 Their zeale must be moderate 36. 21 Whether it be lawfull for them to deride others in their miseries 14. 3 Faithfull for firme and stable 22. 23 False teachers dangerous 56. 10 Famin of the word what 30. 21 Mens fantasies the fountaines of superstions 1. 29. Error of fantastikes touching the sleeping of soules 57. 2 Of such as separate the word from the Spirit 59. 21 False doctrines onely refuted by the word of God 11. 4 Fauour of God towards his Church 1. 9 Fatnesse for prosperitie 10. 16 Fasting depends vpon praier 58. 5 Fasting a solemne part of repentance 22. 12 13 How acceptable vnto God 58. 5. 6 Vse of fasting 1. 11 What the fast of hypocrites is 58. 4 What the fast of Papists is ibid. Lenten fast ibid Fasting the handmaid of praier 58. 5 The Iewes fast not to be condemned 58. 4 Fasting approued when charitie is ioined with it 58. 6 The bad example of our fathers not to be followed 65. 7. Sect. 2. 5. The abuse and not the vse of fasting taxed 58. 4. 5 A soueraigne remedie to moderate inordinate feares 8. 13 A double feare in the faithfull 7. 4 Where the feare of God is there is stedfastnesse 22. 17 Such onely feare God as reuerence his word 66. 5 Feare of the faithfull differs from the feare of vnbeleeuers 8. 12 Feare of God 50. 10. Feare of God taken for a pure affection to serue him 11. 2 Taken for a certaine rule of iustice 11. 3 How necessary it is 8. 13. and 29. 23. and 65. 7 The fountaine of wisdome 19. 11 In what sense called the beginning of wisdome 33. 6 What feare necessary in the faithfull 66. 2 Two sorts of feare ibid. Feasts of Christians 66. 23 A fiction confuted 19. 1 A fiction of the Poets 3. 12 Fifties among the Iewes what 3. 3 Fire for extreame torment 30. 33. and 66. 15. 24 For Gods vengeance 26 11 Fire of Purgatory inuented by Papists 33. 24 Fire and water taken for all sorts of miseries 43. 2 Two fish pooles in Ierusalem 7 3 Food taken from men two waies 3. 1 To turne the foote from the Sabbath what 58. 13 Force of Christ inuincible 42. 4 Foreknowledge of God what 41. 22 Foreknowledge and power belongs to God onely 45. 10 Forgetfulnesse of God the cause of all sinne 17. 7 Forgetfulnesse of God punished 17. 10 Forme of an oath 5. 9. and 10. 4. and 22. 14. and 45. 23. and 49. 18 A right forme of teaching 2. 3. 55. 12 The foundation of our saluation 63. 7 Mens fantasies the fountaines of all superstitions 1. 29. and 65. 3 The fountaine from whence all plagues issue 5. 13 Christ the fountaine of liuing waters 12. 3 Free will confuted 1. 19 20. and 49. 9. and 2. 22. and 52. 2. What it is in man 1. 15. 16. 19. and 2. 24. and 54. 13 Frenchmen naturally imitate the vices of others rather then their vertues 30. 1 Frenchmen brag to their hurt of being subiect to great Princes 19. 4 G GAbrias his coniuration 21. 5 Situation of Galile and why called Galile of the Gentiles 9. 1 Gates for places most frequented 14. 31 Mourning of the gates 3. 25. and 14. 31 Calling of the Gentiles foretold 2 3 4. and 11. 10. and 12. 5. and 14. 1 2. and 19. 22 23. and 25. 7. and 26. 15. and 42. 4. 6. 11. and 45. 22. 23. 25. and 49. 6. 12. 21. and 52. 8. 15. and 54. 5. and 55. 4. 5. and 56. 3. 7. and 60. 9. and 65. 2. and 66. 19 20. Glory of God ioined with the saluation of the faithfull 43. 7. and 46. 13. and 48. 11. and 60. 2. The glory of God shines in the accomplishment of his promises 42. 8 In his workes 26. 11 And in the restauration of his Church 26. 11. and 42. 8. and 45. 23 His glory spread thorowout the world 6. 3 His glory must be aduanced aboue all things 43. 21 His glory must not be
Princes take to plunge themselues the more freely in their pleasures 21. 5 It is not alwaies profitable to bee subiects of great Princes 8. 7. 19. 4 Princes doe great harme by their bad examples 1. 23 Good Princes must not onely care for their owne times but for the posteritie also 22. 24 Princes haunted with flatterers 19. 11 Princes must beware whom they aduance 22. 18 A consolation for good Princes 22. 23 Princes can hardly bee brought to thinke themselues men 10. 18 Princes houses should be Gods houses 3. 14 Principalitie of Christ 9. 7 Prophanation of Gods seruice 1. 14 Outward profession necessary in the faithfull 45. 25 Promises of God most certaine 52. 6 Wee must patiently wait for the performance of Gods promises 7. 9 The promises of God include temporall blessings as well as spirituall 65. 10 The promises and the execution thereof goe together 52. 6 The necessity of prophecie 42. 27 In what time the prophecies were gathered 7. 7 Prophecies were not orderly collected 22. 9. and 44. 17 Prophecies were not written for the men of one age onely 30. 8 Authority of prophecies established 44. 28 Vse of prophecies 41. 17 Prophecies agreeing to Christ 11. 1 Whereunto the prophecies tend 15. 1 Vehemencie of the Prophets 1. 2. 2. 9. 3. 15. and 7. 13 Prophets put for all teachers 3. 2 Prophets Gods seruants 43. 10 How far subiect to Kings 39. 5 Why in old time called seers 1. 1. 21. 5. 6. 29. 10. and 30. 10 Counsels must bee asked of the Prophets in times of calamitie 37. 2 Prophets spake not of themselues 1. 1 God neuer threatens so seuerely by them but hee leaues some hope of pardon 65. 8 They spake of Babylon obscurely 21. 1. 3 The Prophets in their sermons are wont to allude much to Mâ—ses 3. 12. and 8. 20. and 11. 12. 17. 9. 10. 12. 22. 2. 33. 14. 34. 16. 43. 5. 28. 51. 3. and 65. 21. Prophets the mouth of the Lord 8. 19 Why the Prophets are wont to inforce the duties of the second Table rather then those of the first 1. 18 To reiect the Prophets is to reiect God himselfe 30. 10 The Prophets sometimes speake in the person of another 21. 3 The doctrine of the Prophets indures for euer 37. 2 Prophets neuer void of humane affections 6. 11. and 22. 4 They often take vpon them the person of the Churches enemies 15. 5. 16. 9. 11. 21. 3 In denouncing iudgements against nations they mention those things chiefly in which they most abounded 16. 8. 19. 8 Prophets the friend of the bridegroome 5. 1 Rules to be obserued in reading the Prophets 1. 2. 18. 29. 5. 17. 7. 14. 9. 6. 7. 10. 24. 13. 9 10 19. 14. 22. 27. 10. 13. 30. 8. 25. 30. 32. 1. 16. 19. 34. 1. 4. 41. 16. 24. 42. 1. 44. 1. 48. 14. 21. 9. 1. 3. 54. 2. 55. 12. 56. 1. 7. 57. 3. and 60. 6. 10. 61. 21. 64. 1. 4. 65. 13. 21. and 66. 15 20. 25 Prosperity of Cyrus was of God 48. 15 Prosperitie of the wicked transitory 5. 16. 7. 2. 8. 21. 13. 13. and 15. 4. and 16. 3. and 18. 5. and 26. 14. and 28. 1. and 32. 10. and 34. 5. and 41. 14. and 45. 16. and 47. 7. 8. and 51. 7. and 61. 7. and 66. 15. Prosperity must not be abused 38. 17 Prosperitie must be vsed with sobrietie 32. 13 God cannot indure the proud 13. 11. 16. 6 7. and 22. 17 ¶ Prouerbiall speeches applied to sundry vses in the Commentary and noted out in Chapter verse and section As like as one egge is to another 1. 10. 1 Euery one hath the heart of a King 2. 11. 2 The vine loues the high hils the West and the side of a wood 5. 1. 5 An ill weed growes apace 14. 21. 4 Venetians reuenues lie in the sea 23. 3. 1 The daughter deuoured the mother 23. 12. 3. and vers 13. 2 Ioy shines then in her perfection when there is matter of ioy 24. 11. 2 The Church cannot flee her home enemies 24. 16. 6 It is best neuer to be borne or being borne to die quickly 26. 17. 4 To flie without wings 30. 1. 9 An houres bird 32. 8. 2 Caterpillars the calamitie of the Common-wealth 33. 4. 2 A rich sonne of a great theefe 37. 10. 2 Man a daies bird 38. 13. 1 It is harder to beare prosperity then aduersitie 39. 2. 2 The Prophets trouble the feast 39. 3. 1 The Eagle in the cloudes 40. 31. 2 Of a naughtie Crow a naughty egge 43. 27. â— Money the sinewes of war 44. 2. 1 To howle amongst wolues 59. 15. 1 Such birds such egges 65. 7 A terrible prouerbe 65. 15 Prouidence of God how considered 10. 13. and 18. 4. and 23. 9. and 25. 1. and 40. 22. 23. and 42. 24. and 43. 9. and 44. 28. and 45. 18. and 51. 6. and 54. 16. and 57. 1. 15 That the world is guided by Gods prouidence is not a thing easilie beleeued 13. 1 In what sense the word Prouerbe is taken 14. 3 Purgation of sinnes must be sought in Christ onely 53. 10 The Church is purged by the Spirit 4. 4 Q DIuers questions with their solutions 1. 7. 18. 6. 1 4 10. and 7. 12. and 7. 12. and 10. 6. 15. and 11. 13. 14. 21. 27. and 19. 14. and 27. 9. and 37. 26. and 38. 4. 7. and 44. 25. and 54. 16 R RAbbins coiners of fables 37. 36. and 38. 1 Rabbines carefull obseruers of the least prickes in the Hebrew 9. 7 Rabseche proud and a blasphemer 36. 10 Rabseches speech full of pride and outrage against God 36. 13 Rabseche the diuels mouth 36. 10 Raine rare in Egypt 19. 7 Rebellion the cause of all euils 6. 10 Rebellion of the wicked 5. 24. and 16. 1. and 18. 19. and 57. 11 Rebellion of the Iewes 1. 5. and 6. 9 10. and 9. 8 13. and 22. 6 7. and 26. 7. and 30. 1. and 31. 1 â— 48. 4. and 49. 6. and 57. 10 17. and 59. 1. and 65. 25. 66. 4 The true way to be reconciled vnto God 59. 20 Renouncing of our selues goes before our reconciliation with God 55. 7 Redemption a speciall gift vnder the kingdome of Christ 35. 10 Redemption obtained by Christ ought to bee prized aboue all other benefits 9 6 Redemption wrought by Christ excels all things in the world besides 43. 18 19. and 52. 12 Redemption must be extolled openly 42. 12 The end of our redemption 27. 13. 29. 23. 32. and 35. 10. and 43. 2. and 44. 28. and 55 13 63. 18. Difference betweene the redemption out of Egypt and that out of Babylon 52. 12 The true reformation of the Church 2. 4. 32. 5. 8 Our regeneration onely in part 65. 17 The
their praiers 59. 1 Their terrors come of God 13. 8 Their obstinacie 5. 24. and 16. 1. 18. 19. and 48. 4. and 57. 11 Their prosperitie transitorie 5. 16. 7. 2. 8. 21. 13. 13. and 15. 4. and 16. 3. 5. and 24. 14. and 28. 1. 32. 10. and 34. 5. and 41. 14. and 45. 16. and 47. 7 8. 61. 7. and 66. 15. Their resurrection shall turne to their eternall perdition 26. 19. 66. 3 Their wisdome dangerous 5. 21 Their vaine confidence 5. 26. and 7. 2. and 9 19. 16. 1. and 24. 17. and 28. 15 18. and 29. 1. 15. 32. 10 17. and 47. 7. and 50. 11. and 59. 4. Their posteritie accursed 14. 20. and 34. 11 Their voluntary sottishnes 26. 11 Their estate easilie ouerthrowne 14. 3 How great their pride 2. 12 Their pride in regard of their victories 10. 10 Their pride shall be ouerthrowne 2. 11 Their wicked sayings 9. 10. and 10. 13. and 22. 13. 28. 15 19. and 29. 15. 33. 14. and 41. 5. and 56. 12. and 66. 12 God spares the wicked sometimes for the godlies sake 65. 8 We must not alwaies reason with the wicked 36. 21 Widowes vnder Gods protection 1. 17. 23 The widowes cause seldome defended and why 1. 7 Red wine what it signifies in the Scripture 27. 2 East wind hurtfull to Iudeah 27. 8 Wind of the Lord for whirlewind 11. 15 Wisdome true what 33. 6 Christs admirable wisdome 11. 3 Wisdome of the wicked dangerous 5. 21 In what sense God is called wise 31. 2 How the faithfull may serue for Gods witnesses 44. 8 One woolfe will not deuoure another 9. 19 Woes 3. 9 11. and 5. 2 21 22. and 10. 1. and 28. 1. and 29. 15. and 30. 1. and 31. 1. and 33. 1. and 45. 9 10. Pompe and pride of women condemned 3. 16 17 Women beare in sorrow because of sinne 65. 23 Womens wandring eies true messengers of a dishonest heart 3. 16 What vice most predominate in women 3. 17 Womens superfluitie flowes from pride 3. 16 Womens replies met withall ibid. A womans cabinet called a world 3. 17 Women made an vproare at Rome because of a law made for restraint of braue apparrell ibid. Women afraid of Sunburning 3. 24 God shewes an admirable power in womens bearing of children 66. 9 Word of God how eternall 40. 8 Why compared to letters sealed 8. 16 Why resembled to raine 55 10 Gods word the rule of vowes 19 21 The rule of all our actions 29. 13 The word must not bee separate from the Spirit 59. 21 How the word blindes the reprobate 6. 10 Why the word is preached to the reprobate 6. 10. and 8. 4 16 Gods word sufficeth Gods people 14. 26. 28. 12 Authoritie of Gods word 8. 20 Certaintie of Gods word 52. 6 7 Contempt of Gods word the fountaine of all euils 30. 9 Whence the obscuritie of Gods word proceedes 45. 19 Gods word is plaine ibid. The maiestie of the word 50. 10 Worke put for iudgement 5. 19. and 15. 19 New worke put for extraordinary 43. 19 Worke wrought a popish inuention 11. 1 What the workes of the wicked are 59. 5 Workes of God how they ought to bee considered 5. 12. 14. 5. and 34. 16. 41. 5. The world as it were renued by Christ 65. 17. and 66. 22 Vnthankfulnesse of the world 41. 5. 49. 4 World taken for Babylon 13. 1 Taken for the reigons knowne to the Iewes 4. 17. See 14. 26. 24. 1. 4 Worme that dieth not 66. 23 Worme Iacob 41. 14 Gods worship must be answerable to Gods nature 66. 1 Wrath of God much to be feared 9. 14. 13. 9 Wee must not iudge of it by outward appearance 5. 26 How wrath is attributed to God 47. 6 Gods wrath towards the godly lasts not long 12. 1. and 54. 7 16. and 57. 16 Gods wrath against the wicked terrible and insupportable 9. 18. 21. 10. 4. 6. 25. 26. 12. 1. 15. 9. 21. 17. 24 2. 26. 17. 27. 4. 28. 19 21. 30. 32. 34. 10. 38. 12. 42. 25. 63. 1. 3. 6. 64 5. 8. 66. 6 15 16 19 Why Gods wrath is compared to a fire 1. 31 Signes of Gods wrath in the starres 13. 10 An hyperbolicall description of Gods wrath 13. 10 God in wrath remembers mercy 30. 18 19. 47. 6 and 60. 10. 64. 11 In what sense God is said to haue things written before him 65. 6 Y The acceptable yeere put for the preaching of the Gospell 61. 2 Yeere of Iubile ibid. Yeeres of an hireling 16. 14 Yeere of my redeemed 63. 4 A yeere in daies 32. 10 A child of yeeres 65. 20 A sinner of an hundred yeeres 65. 20 Fifteene yeeres added to the daies of Hezekias 38 5 Isaiah walkes naked three yeeres 20. 3 Iles put for regions lying beyond the seaes 41. 1. 42. 4. 59. 10. 60. 9. 66. 19. Z Zeale put for indignation 26. 11 Inconsiderate zeale taxed 56. 4 The zeale of the faithfull moderate 36. 21 Zeale of Idolaters 44. 8 Zoan a Citie renowned in Egypt 19. 3 Zoar a towne far remote from the Moabites 9. 5 Why compared to an heifer of three yeeres old 15. 5 Mount Zion consecrated vnto God 17. 8 Zion a Citie of Dauid 33. 20 Why preferred before all other mountaines 18. 7 In what time founded by the Lord 14. 32 Zion publisheth good tidings 40. 9 FINIS ⧠Authors alleaged in this Commentarie the third number notes the section ANacharsis his saying 5. 9. 2 Aristotle 40. 31. 2 Athanasius 14. 16 Augustine 6. 4. 3. 39. 5. 1 Taxed 41. 22. 7. 42. 4. 4 A place of his alleaged against the Pellagians 54. 13. 6 Why Caluin is brife in his expositions 53. 5. 3 Caluins Institutions 58 4 Chalde Paraphrast 11. 5. 2 Chrysostom his elegant speech 5. 8. 1 His exposition taxed 53. 8 Demosthenes his saying 47. 3. 1 Ierom 1. 2. 3. 8. 7. 2. 14. 18. 1. 40. 2. 6. 41. 14. 2. 46. 7. 3. 49 12. 1. Horace 21. 16. 1. 23. 16. 1. 44. 15. 1 Ionathan 13. 15. 38. 1. 5 Iosephus 5. 10. 1. 19. 19. 2 An historie of his in 45. 4. 4 Isocrates 19. 1. 4 Lycurgus 1. 2. 3 Lucanus 4. 1. 3 Plato 3. 4. 1. 11. 9. 1 Plinie 23. 4. 37. 12. 40. 31. 59. 6 Physitians of our time 38. 21 Sayings of prophane Poets 30. 27. 2. 37. 10. 3. 40. 26. 2 Oecolampadius 53. 9. 1 Satyrike Poet 14. 10. 2 Virgil 16. 10 Xenophon 13. 15. 1. 21. 5. 1 The names of diuers persons mentioned in the Commentarie ALexander 13. 3. 23. 1. 1. 45. 4. 4 Athens 16. 4 Apollos 41. 25. 3 Antiochus 54. 9. 3. 54. 16. 1. 56. 9. 3 Crassus 37. 1 2 Croesus 44. 2. 1. Saint Clade Laudie
from whence it is that all things are out of course in the world Furthermore Isaiah promiseth that when the Gospell shall be published there shall be an excellent remedie in the world to appease all dissensions and not onely that but all hatreds being abolished men shall be inclined to helpe one another For he saith not simplie that the swords shall be broken but that they shall bee conuerted into mattocks In which hee shewes there shall bee such a change that whereas they were wont before to vexe one another and did commit manie iniuries to the hurt of their neighbours afterwards they should entertaine peace and loue amongst themselues and should lend one another the hand for the common profit of all for mattocks and sithes are instruments fit for labour and are necessarie and profitable for the life of man He shews then that when Iesus Christ shal reigne those who in former time were carried away with a desire of doing hurt by all meanes whatsoeuer should now be helpful to others by al meanes possible Neither shal they learne to fight any more The word which the Prophet vseth signifies ei to accustome or to learne but the sense is cleare namely that they should not exercise themselues any more in those Arts that should doe hurt neither should they giue themselues to the doing of wrongs nor of wicked practises as they had been wont to doe From hence we gather that they haue profited very little in the Gospel whose harts are not brought to meeknes amongst whom charitie hath taken so little place that they take no delight in shewing kindnes one towards another But this can neuer bee brought about vnlesse the consciences of men be first appeased by God for there we must begin to the end wee may also haue peace with men There are some brainsicke bedlems which turne this place to the maintaining of a carnall libertie thereby to take away whollie from the Church the vse of the sword and from this place doe exceedingly condemne all manner of warre For example If a prince defend the people committed to him and see that none offer them wrong it is not lawfull say they for Christians to vse the sword But the answere is easie For the Prophet vnder a similitude speaks of the kingdome of Christ shewing that it is a kingdome of peace to reconcile men one with another through a mutuall good will And it is a similitude much vsed in the Scripture where the thing signified is shewed by the signe as in Luk. 22.36 it is said Let him that hath no sword buy one It was not the purpose of Iesus Christ to prouoke his seruants to fighting but he signified thereby that the time of war drew neere So on the other side it is said that swords shall cease or shall be applied to diuers ends when hatreds and debates shall cease and that those who were enemies before should be reconciled Obiect But some may replie that in the time of peace and tranquillitie there is no vse of the sword I answere Ans that peace hath so much strength amongst vs as the kingdome of Christ beares sway and doth flourish and that in these two things there is a mutuall proportion And would to God that Christ might raigne wholly amonst vs for then peace also should bee in his full strength But in regard that wee are yet farre off from the perfection of this peaceable kingdome wee must alwaies thinke of the goings forward of it They are therefore too fond which consider not that the kingdome of our Lord Iesus Christ hath but his beginning here Moreouer God gathers not his Church together that is to say a companie of the faithfull to the end they should bee separated from others but the good are alwaies mingled with the bad and which more is the good are not yet come to the marke and are farre off from the perfection which is required of them Wee must not seeke then the full accomplishment of this prophesie here on earth it is enough if we tast the beginnings of it and that being reconciled to God in Iesus Christ we keepe amitie together and abstaine from all doing of wrong Vers 5. O house of Iacob come yee and * Or we wil. let vs walke in the light of the Lord. HE sharpely prickes forward the Iewes by setting before them the example of the Gentiles For seeing that in publishing the Gospell God meant to iudge all nations from the mountaine of Zion that he might ingraft them into the bodie of his chosen people it was a very strange thing that the house of Iacob should reuolt from him and that whilest strangers should draw neere the household seruants should withdraw themselues who of right ought to haue held the first place and should haue led others by their example This exhortation therefore is not onely full of vehemencie but it is both a graue and a biting complaint And therefore he calles them by an honourable name O ye house of Iacob saith he come which is the more to amplifie their ingratitude that being the first borne in the Church of God they should yet notwithstanding renounce the right of the heritage which was common to them Here is a close comparison then as if hee should haue said Behold the nations which runne to the mountaine of Zion euery one exhorting and pricking forward his neighbour and they subiect themselues to the word of God and suffer it to iudge them and the whilest you Israelites that are the heritage of God what meane you to draw backe Shall the nations submit themselues vnto God and doe you refuse to haue him reigne ouer you Yea is there so great a light sprung vp thorowout all the parts of the world and will not you in the meane while bee enlightned Are there so many sweete waters running forth and will not you drinke what a madnes is this doe the Gentiles runne to them with such haste and doe you sit still When he addes and we will walke hee signifies that the light is put before their feete which with closed eyes they reiect yea they quench it as much in them is and yet the brightnes thereof notwithstanding should bee such as it should draw all nations vnto it Vers 6. Surely thou hast forsaken thy people the house of Iacob because they are full of the * Or antiquitie East-manners and are sorcerers as the Philistines and * Or tooke their delight in abound with strange children HE openly accuseth this people of the peruersitie of their nature and not only in plaine termes but as one carried away in an admiratiō he suddenly breaks off his speech and turning himselfe to God hee cries out Wherfore then should I speake to this so desperate a people whom thou hast iustly forsaken For in giuing themselues to idolatries they haue most disloyally turned away from thy word It may be also a prophesie of that calamitie which should come vpon
them which the Prophet foresaw by the Spirit as if hee should say Wonder not to see the mount of Zion laid wast and spoiled for so many sins of the people Yet is it not made such a lamentable spectacle that any should bee brought to despaire but that all those in whom there is any hope of health being touched with true repentance might conuert vnto God before such a thunderclap come vpon them For the Prophets were as Heraulds to publish the iudgement and vengeance of God to the wicked that so by all meanes they might endeuour to bring all that they possiblie could to repentance And the seruants of God must neuer put off this affection namely euen to study how they may profit the verie reprobate if by any meanes it could bee brought to passe This place therefore may bring a merueilous consolation to all faithfull Pastors for when it seemes to vs that we speake to deafe cares we stagger and begin to forsake all What shall I doe I doe nothing but beate the aire And yet notwithstanding the Prophet ceaseth not to exhort those in whom hee saw no hope of amendment An howsoeuer he be as a man astonished at their ruine yet doth hee not cease for all that to admonish them stil Let vs note also that although the wicked bee obstinate yet the iudgements of God must be denounced against them let them recoyie and gnaw the bit as much as they will yet must they stil be summoned before the iudgement seate of God to the end they may be left without excuse I take the Hebrew word Ci for surely for this signification agrees best because it breakes off the exhortation which he had begun and now speakes to God Also when he againe calles them the house of Iacob it is added for the greater vehemencie of speech which men in a matter of great importance are wont to doe as if he should say This holie nation which God hath chosen is now left and forsaken For they are filled Because the word Kedem signifies sometime the East and sometime antiquitie we may interpret it that they were filled with the manners of the ancient because they had brought the superstitions in vse wherewithall the land of Canaan was in times past infected For wee know that the Prophets did often reproch the children of Israel that they were liker to the Cananites then to Abraham and the other holy Patriarkes And questionlesse it was a double vnthankfulnes not to change their peruerse manners seeing the old inhabitants being driuen out they were brought in to possesse this land to the end it being purged from all their filthines it might afterwards be dedicated to holines Yet because the other sense is more receiued I had rather hold that although the expositors themselues doe not here agree For some take the letter Mem comparatiuely as if the Prophet should say Before or Rather then them of the East others take it more simple and better also in mine opinion in saying that they were full of the East that is to say of the vices which they had drawne from thence imitation being a merueilous contagion so as nothing is more vsual then to see corruptions glide from one land to another a farre off That which by and by followeth opens it yet more cleerely when he saith of the sorceries of the Philistins For vnder diuinations by a figure which they call Senecdoche hee comprehends the deceits of Satan to which the prophane nations were giuen The Prophet then meanes that they differ in nothing from the Philistins from whom God notwithstanding had separated them by the priueledge of his adoption And this was sufficient to condemne them vtterly in that hauing forgotten their vocation they defiled themselues in the corrupt and wicked waies of the Gentiles Whence it appeares that to sinne by the example of another doth serue nothing at all to make the fault the lesse The latter part of the verse is diuersly expounded for some draw strange children by a similitude to the lawes and customes others referre it to mariages Because that in taking of strange wiues without discretion they had so mingled their seede that there were manie children bastards The exposition of S. Ierome is more grosse who thinks that they defiled themselues in wicked lusts contrarie to nature For mine owne part I doubt not but by strange children he meanes strange nations and not by a figure the lawes The Prophet then accuseth them that in desiring to please the Gentiles they wrapped themselues together with them in their wickednesses and thus had not only mortall men but wicked men also in greater account then God himselfe Now he saith that they tooke their delight because the affection and delectation of a wicked imitation had raced the true loue of God and of his holesome doctrine out of their hearts Vers 7. Their land also was ful of siluer and gold and there was none end of their treasure and their land was full of horses and their chariots were infinite WE must take good heede to the order which the Prophet keepes here For he now shewes the causes wherfore the Lord reiected his people In the former verse hee began with diuinations and strange manners now hee descends to the gold and siluer and afterward he will speake of their horses and chariots No doubt then but hauing first of all condemned their idolatrie he here in the second place reprooues their auarice and in the third that wicked confidence which men haue when by forging vaine succours vnto themselues they depart farre off from God It is not a thing to bee condemned as vnlawfull in it selfe to haue abundance of gold and siluer but because this people burned with an insatiable couetousnes and trusted in horses and in Chariots therefore they are iustly reprooued Some take the Hebrew particle by way of opposition as if the sense were thus And yet they abounded in siluer thereby to make the ingratitude of this people the greater because hauing abundance of all things yet they ran after their idols and enchantments as if al things had been in a desperate estate Which is much lesse excusable then if they had gone after them in aduersitie whereas they shooke off the yoke of God from their necks being fed with good things in all abundance Thus by this sense then he should amplifie the wickednes of this people running voluntarily and for no cause to idols whilest they ouerflowed in their delights but yet I receiue not this interpretation because I thinke it too much constrained For hee rather reckons vp with one breath as it were the vices wherewith the people had spotted themselues that is to say couetousnesse false confidence and idolatrie And howsoeuer their opinion be true which expound it by way of opposition yet notwithstanding it agrees not with the sense of this place A little after Isaiah confirmes the same also more clearely For howsoeuer it bee not wicked nor a
owne neckes for it came to passe by his iust iudgement that Satan drew them on by little and little with his sweete baites till hee had caught them fast in his nets But in the end it was euident that they were not onely depriued of that succour which they expected but were also sharplie corrected for their presumption and infidelitie The Prophet threatens them then that the Egyptians shall not onely deceiue them as it often falles out that the wicked either giue vs the slip when we haue most neede or doe treacherously betray those whom they haue set a gog with faire promises but that they should stand them in no stead although they did their best indeuours to keepe that faith which they had promised For let men do the vtmost they can for vs Men can doe vs no good further then it pleaseth God to blesse their indeuors for our good yet in as much as the issues of all things rests in the hands of God we shall receiue no benefit thereby vnlesse God bee pleased to adde his blessing When the Prophet spake this it was verie doubtfull and hard to bee beleeued that so mightie a people should bee vnable to giue them helpe but we ought to hold it for a sure principle A Principle that all the comforts which the world is able to set before vs shall turne but to smoke vnlesse the Lord be fauourable and mercifull vnto vs. Vers 6. The burthen of the beasts of the South in a land of trouble and anguish from whence shall come the young and old Lion the Viper and fierie flying Serpent against them that shall beare their riches vpon the shoulders of the Coltes and their treasures vpon the bounches of the Camels to a people that cannot profit HAuing inueied against the consultations of the Iewes in seeking helpe from the Egyptians he now scornes them for the large expences and great paines which they were at to bring this about and therefore he denounceth the same curse which he did in the beginning of the Chapter because they foolishly busied themselues much in trangressing Gods commandement He mentions the South because they passed thorow the South Country wherein Egypt was situated from Iudea And in regard of the way thereunto he calles the beasts and speakes to them the rather to shame men who were become senslesse and would heare no admonitions at all He therefore shewes that the effect of this prophecie shall extend it selfe to the very brute beasts seeing men did shut their eares against it For seeing this people did proudly contemne these threatnings the Prophet doth for good cause direct his speech to the Horses and Camels who though they were destitute of reason yet should they perceiue that God spake not in vaine Furthermore the Prophet shewes that Egypt vpon which this people thought to build their perfect happinesse should proue a land of trouble and affliction euen to the verie beasts The way was long and tedious yet they spared no cost to satisfie their inordinate lusts yea they were so violently ouerswayed and caried away therewith that no distance of place nor length of way could possibly coole or abate the same Now Isaiah threatens them with a speciall iudgement besides the former incumbrances which should catch hold vpon them to wit that wild and cruell beasts that is the young and old Lion should meete them Which was no new nor extraordinary accident vnto them that trauelled betweene Iudea and Egypt Therefore hee heere notes out some thing more rare and dangerous to wit that besides the sore trauaile discommodities and charges which they should be at God in his iustice would meete them with such misfortunes that in the end they should miserably perish This doctrine ought to be applied vnto vs who are too much wedded to the verie same vice for as soone as any shew of danger ariseth wee by and by hasten to vnlawfull shifts imagining that they shall doe vs good albeit we know they be condemned of God Is it not great reason then that if wee will needes partake with this people in their sin that wee also should share with them in their punishment vnlesse we preuent the same by repressing our stubburnnesse and vnbeliefe by Gods word We ought also to obserue and take heede of this folly which caries vs away in such wise that we care for no cost nor refuse any paines whatsoeuer to satisfie and accomplish our ouer great fond and furious lust Whilest we were captiues vnder the Papacie we had too wofull experience hereof trotting hither and thither Men will take great paines to fulfill their owne lusts but none at al in yeelding obedience to the Gospell and made long and wearisome pilgrimages to diuers Saints when as yet the most tedious iournies were easie and light vnto vs but now when wee should yeeld obedience vnto God and beare the light yoke of Christ wee can indure no paines at all Vers 7. * Or Surely For the Egyptians are vanitie and they shall helpe in vaine Therefore haue I cried vnto her their strength is to sit still THis verse containes in it the exposition of the former sentence for he denounceth and repeates but the same thing as it were to wit that the Egyptians shall stand the Iewes in no stead albeit they weary their bodies and empty their purses neuer so much in seeking helpe at their hands As if hee should say Egypts strength shall be vnprofitable vnto you notwithstanding they should do their vttermost and imploy all their power to that end Thus the Iewes should be vtterly frustrated of their hopes and to their great griefe should find themselues much deceiued The letter Vau here signifies For or Surely as I haue translated it In the next place he shewes that the Iewes haue nothing to say for themselues in that they were thus giddy headed to runne into Egypt and that they were vtterly vnworthy of pardon in regard they would not repent but wilfully and wittingly posted downe thither albeit they had been admonished to tarrie at home For I refer this crying vnto Ierusalem to the persō of God wherein he complaines that he did but lose his labour in seeking to reclaime them by so many and plaine admonitions therewithall shewing that it was not without good cause that he had forewarned them to sit still for he therein sought to preuent the afflictions and calamities which otherwise he foresaw would surely fall vpon them But whence I pray you sprang this vnquietnesse Truely from this that Ierusalem would not beleeue the word of the Lord. In a word he shewes that meere rebellion of heart pricked them forward to trot into Egypt Why so Because they might haue liued in safetie if they would haue taried at home The verbe to crie signifies that they were not onely admonished by words but also by stripes whence it appeares that their obstinacie and rebellion was the greater He takes sitting still here to remaine
and to rest quietly in the house for he will shew afterward that it had been their parts to haue been of a quiet spirit See now the fountaine from whence this vnquietnesse and stirring yea this their madnesse and giddinesse of head sprang Oh! They thought that the Lord was too weake for their defence vnlesse the strength of Egypt were also added thereunto For it is the propertie of infidelitie The nature of infidelitie to solicite the hearts of such as giue not honour enough to the power of God to be in continuall vexation of spirit without anie rest at all Vers 8. Now goe and write it before them in a table and note it in a booke that it may be for the last day for euer and euer HAuing conuinced the Iewes of manifest incredulitie now he would haue it signed and sealed as it were vpon perpetuall record for a witnesse vnto all posteritie to the end those which should succeed might know both how obstinate rebellious this people were as also how iustlie God inflicted his punishments vpon them We haue told you before that the Prophets were wont to gather their Sermons into certaine chiefe heads See chap. 8.1 and afterwards to fasten them vpon the gates of the Temple which being read and viewed of all at leisure the Ministers tooke them thence and laid them vp safely in Chests in the Temple and thus the booke of the Prophets were conserued and afterward gathered orderlie into volumes But when among the rest there was some rare and excellent prophesie and worthie of memorie then the Lord commanded that it should be written in greater letters the better to draw the people to the reading of it that they might mark it the more diligentlie The Lord now commands the Prophet to doe the like thereby shewing that this was no ordinarie matter but the whole to be carefullie written and very attentiuely read Yea that it should not only be read but also so ingrauen as it were in mens memories that it might neuer be raced out No doubt but the Prophet got great hatred of all hands by this prophesie in regard he was not afraid to bring them thus vpon the open stage not only to shame them among those that then liued but among the posteritie also and that from generation to generation For what can men lesse indure then to haue their wickednesses published or that the same should stand as it were vpon record in the minds of men oh they can not abide that they detest and abhorre it accounting it a most vnworthie fact Yet the Prophet notwithstanding was to goe thorow with it and to yeeld obedience vnto God albeit he thereby got the hatred of men Isaiahs constancie worthie to be obserued followed yea and it may be put his life also in danger which constancie of his we are carefullie to obserue in regard that he nothing feared the feare of men when the question was of his obedience to his God and the discharge of his dutie Then he contemned hatreds enuie hurlie burlies threats false alarums and all dangers that so he might the more freely and boldly performe that charge which was imposed vpon him In which respect it is our parts to follow and imitate his worthie example if we meane to giue eare and to follow Gods call Before them Others translate with them But the word Before agrees best for he meant to prouoke the Iewes in the sight of all by setting forth this prophesie written in a Table And hence may we gather that wicked men ought to be seuerelie reprehended and that in the presence of all albeit they storme neuer so much at it Wicked persons must be sharplie reprooued though they storme neuer so much at it as being a thing which at no hand they can away withall for howsoeuer such reprehensions and threatnings doe them little or no good yet others peraduenture may be warned thereby when they shall see them so branded with perpetuall shame and infamie Iere. 17.1 That which is recorded elsewhere to wit the sinne of Iudah is written with the penne of a diamond and grauen vpon the table of their hearts shall be fulfilled in them Neither ought they once to imagin that they shall escape albeit they contemne the prophesies by stopping their eares at the publishing of them for their wickednes shall be manifest to the view of men and Angels Furthermore in regard they did neuer willinglie repent themselues nor were ashamed of their sinnes the Lord commands a spectacle of their infamie to be erected and set vp before the eies of all for as they were wont to engraue victories or some notable things in tables of brasse so would God haue their shame noted in publike tables which the Iewes notwithstanding labored to hide and couer by their cauils For this was an extraordinarie matter as I said erewhile that the Prophet was charged to defame his owne nation by so solemne an edict for which cause it is added that it should be for the last day that so they might be had in detestation for euer or because that when the great Iudge shall appeere and sit in Iudgement and that all bookes shall be opened then the sinnes of the wicked shall be truly discouered for then the things which before lay hid and buried as it were in obscure darkenes shall be discouered and brought to light Let vs heere obserue diligentlie that the prophesies were not written for the men of one age alone Note that the prophesies were not only written for them of former times but to instruct vs and our posteritie after vs. but also for their children and all posterities which should be instructed to the end they might learne to eschew that hardnes of heart which was in their forefathers Psal 78.6.7.8 and 95.8 And that which S. Paul saith of the whole Scripture that it is profitable to teach to admonish comfort agrees also to this prophesie for we know that these points are needfull to be knowne in all times 2. Tim. 3.16 Let vs reiect then the imaginations of those franticke spirits and bad companions who affirme that this doctrine was fit for that time and not for this Let the faithfull I say learne to stop their eares at such blasphemies and to driue them farre away from them for albeit our Prophet be now dead yet must his doctrine still liue and bring forth fruit amongst vs. Vers 9. * Or For. That it is a rebellious people lying children and children that would not heare the law of the Lord. THe particle For serues as an exposition in regard the Prophet now explanes that which the Lord would haue published to all posteritie namely that the obstinacie of this people was past cure because they would not suffer themselues to be brought into any good order notwithstanding they were dayly taught and instructed Besides we may from their vaine bragges gather how much these goodly Epithites did
erewhile whereupon we should build the confidence of our saluation that we might continue safe against all assaults to wit when we were certainly perswaded that God is our God Now hee teacheth the same thing but in other words neither is the repetition superfluous for we know how easilie the remembrance of this doctrine vanisheth away albeit we haue it often repeated vnto vs. This promise therefore cannot be too much praised nor insisted vpon seeing it doth so hardly take roote in our hearts Let vs bee well assured then that wee shall find an vndoubted issue in all our perplexities because the Lord will assist vs as oft therefore as we shall be pressed vnder anie dangerous assault let vs learne to fix our eies vpon him Now when hee calles himselfe the Lord our God it is not so much to set forth his power as his goodnesse which he will make vs feele For what benefit should redound vnto vs from the knowledge of his power if therewithall we were not well perswaded of his loue At the onely hearing of his power we are astonished but when his goodnesse is preached with it the very remembrance thereof sufficeth to appease vs. He speakes of taking by the hand and of the voice againe for it serues much to the comforting of our weake faith to know what signes of loue God shewes vs especially when the doctrine of faith is ioined thereunto which assures vs of his perpetuall fauour This clause therefore saying vnto thee hath great weight in it for we must needs remaine alwaies in suspence Gods voice till we heare the voice of the Lord in his word It is that alone which sufficeth to abolish all our feare and to set vs at rest Are we desirous then to haue our harts quieted and to ouercome the many troubles which daily befall vs Let vs hearken directly to the good word of God and euer hold fast the comfort thereof in our hearts For it is impossible for them who either will not heare this word at all Note or hearing it doe it negligentlie to attaine this peace nay let them be sure that an accusing conscience and a trembling heart shall alwaies pursue them Vers 14. Feare not thou worme Iakob and yee * Or dead men of Israel I will help thee saith the Lord and thy redeemer the holy one of Israel What course God takes in ministring comfort to his afflicted Church HE seemes to speake somewhat too meanely of this people in that he calles them a worme and then dead men but this comparison agrees well with the calamitie which the people were in and he takes a better course this way to minister comfort vnto them then if he had called them The elect nation a royall priesthoode an holy tree springing forth of an holy roote or if he had adorned them with the like titles For to say the truth it had bin absurd to haue imposed such glorious titles vpon them being pressed as they were vnder so base and vile a slauerie By the name of worme Worme Iacob therefore he laments the ignominie and shame into which they were brought and puts them in good hope of a better estate For thus he shewes that the Lord cares for them notwithstanding they be abiect and vile in the eies of men As if he should say Though now thou beest nothing yet will I succor thee and by restoring thee to thy first estate will cause thee to come forth of this rottennes and abiect condition of thine Some translate the word Methim Men which agrees not with the text but must necessarily be translated dead for it is an exposition of the other epithete worme according to the Hebrue phrase I agree with S. Ierome S. Ierome who hath so translated it neither doe I passe much that the word is otherwise written here then elsewhere in regard of the changing of the pricks for this might easily fall out by reason of the likenes which these pricks haue one with another The thing should be weyed for there is nothing more absurd then to reade men in stead of wormes vnlesse they reade it dead or mortall But God meant no doubt that this voice should be heard among the people who were now at last cast to the end it might pierce euen into their graues for on the contrary he promiseth to be the redeemer of these which are dead Now the Prophet had not such respect vnto his owne time The Prophet had respect to the succeeding ages as to his owne times but that he meant his doctrine should extend it selfe to all ages of the world As oft then as we shall see the Church oppressed vnder cruell tyrants let vs call this sentence to minde that albeit Gods children be trodden vnder foote by the proude that they be despised and that they haue not so much leisure as to take their breath being persecuted and afflicted aboue measure yet let vs know that euen such are in great account with God so as they shall be able ere long to lift vp their heads Let this be applied to euery one of vs in particular that we may not be discoraged for the scoffes of the wicked nor for the miseries and calamities which we indure no nor for death it selfe Do we resemble dead men and is all hope of deliuerance taken away A Consolation yet wil our Redeemer come at last and will raise vp his Church out of her very graue When the Prophet addes the holy one of Israel he brings back the people as he hath done before to the remembrance of that Couenant by which Israel was separated from other nations to be Gods peculiar people thus he incourageth them that their miserable condition should not too much deiect nor cast them downe though they seemed as wormes of the earth and as dead men Vers 15. Behold I will make thee a roller and a new threshing instrument hauing teeth thou shalt thresh the mountaines and bring them to pouder and shalt make the hills as chaffe HE speakes still of the restauration of the Church promising that she shall be so exalted aboue her enemies that she shall bruise and grind them to pouder And this he expresseth vnder a very fit similitude For the Iewes to whom he speakes were almost crushed in pieces but now on the contrarie he tels them that they being deliuered shall crush their enemies and so render them like for like Now it was very needfull that this consolation should be added for had they not recouered new strength it is like enough they had bin subiect to the tyranny of their enemies for euer God meant to arme them then that they might be able to repulse the outrages done vnto them so as they were now become the executioners of Gods vengeance as our Prophet shewes But by these words it might seeme he meant to inflame the Iewes with a desire to reuenge Obiect which is directlie contrarie to the nature of
Gods spirit to which vice we being too much inclined the Lord often commands vs to represse these desires of reuenge so farre off is he from allowing them in vs nay doth he not on the contrarie exhort vs to pray for our enemies Math. 5.44 Wee ought much lesse then to reioice in their miseries and calamities I answere Ans that the Prophet shewes here what shall come to passe but he neither commands nor counsels them to desire the ruin of their enemies Obiect If any replie that we must not only expect but also desire that which the Lord hath promised seeing it turnes to his glorie Ans and our saluation I confesse indeed that this consolation greatlie asswageth our sorrowes in that he promiseth to punish our enemies one day who haue cruelly vexed vs in rendring them the same measure which they haue measured Yet this hinders not the law of loue which enioines vs rather to sorrow for the euils which they voluntarily pull downe vpon their owne heads Note and to bewaile their condition then to wish their ouerthrow If we imbrace this promise with such faith as is meet that is in casting downe all the impaciencie of the flesh at her feet then shall we first of all be disposed to patience and in the next place we will with a moderat zeale wait for the accomplishment of Gods iudgements We must therefore labour to quench all those inordinate passions of the flesh and with an humble and meeke spirit to wait for the fit time when this iudgement shall be executed not so much in regard of our owne particular profits as to see Gods iustice exalted according as it deserues Dauid hath written to this effect Psal 58. The righteous shall reioyce when he seeth the vengeance he shall wash his feete in the blood of the wicked not that they take pleasure in their miseries but as it is said afterwards in that Psalme Men shall say Verily there is fruit for the righteous doubtlesse there is a God that iudgeth the earth For God manifests his iust iudgements to the world when the wicked are punished for their misdoings The Iewes being cruell and blood-thirstie snatch vp these promises like sauage and wilde beasts who rauenouslie deuoure the pray that is offred and keepe a howling if they doe but apprehend the very sent of it We cannot approoue our selues to bee Gods children vnlesse we be led by the spirit of meekenesse But the Lord would not haue his children to forget that mildnes which he aboue al things likes of for we can make no claime to be the children of such a father vnlesse we be led with the spirit of meekenes and gentlenes To be short by the harrow with sharp teeth he meanes nothing else but the fearefull and terrible end of the wicked whom the Lord will ouerthrow by the hands of the faithfull yet not so inflame their hearts with a desire of shedding blood as to comfort and cheere vp their spirits Vers 16. Thou shalt fanne them and the winde shall carrie them away and the whirlewind shall scatter them and thou shalt reioyce in the Lord and shalt glorie in the holy one of Israel HIs meaning is to shew that which he vttered in the former verse but by another similitude For he compares the Church to a fanne Three things to be noted in that the Church is compared to a Fanne and the wicked to chaffe which the winde scatters to and fro As if he should say Though the wicked thresh and fanne you now yet they shall be chastised more seuerely for they shall be crushed in pieces by their destruction and scattered as straw But yet note the difference for the faithfull are fanned in this world for their great good The faithfull are fanned in this world for their great good because they suffer themselues to be brought vnder the obedience of God but the other obstinately resisting and abiding no yoke the Prophet teacheth that they shall be scattered as chaffe that is carried away by the winde Thus then God had threshed the Iewes with great strokes of the flaile he had smitten them downe with laying them on and scattered them with his fanne that so becomming cleane and pure wheate he might gather them into his Garner but appointed out the prophane nations to be as stubble for the fire There is one thing more to be considered to wit The Church sometimes fannes the wicked to make them fit for Gods glorie that the victorious Church fannes some vnbeleeuers to the end they might be purged and finde place in Gods flore and thus this prophesie was fulfilled as oft as any of the Gentiles were woon to the faith by meanes of the godly thereby bringing them vnder the dominion of Christ Neither had the faithfull euer any earthly power to rule ouer their enemies nay contrariwise they are alwaies faine to possesse their soules in patience but the Lord causeth them vnder such heauie burthens to florish like the Palme trees so as they escape safe from danger And which more is they haue euen a middest these streites troden the enemies of the truth vnder their feete with inuincible courage Moreouer it is to be noted that the Scripture is wont often to attribute that to the Church which appertaines to none but God only In regard then that God punisheth the wicked for the fauor he beares to his Church it is said that he giues them to the faithfull to tread vnder their feete because the fruite of such a benefit belongs vnto them Besides as oft as we reade these prophesies we must lift vp our minds to Christs kingdome that putting off all peruerse affections we may keepe such a measure as is fitting and neuer with this scattering before the time For it ought to suffice vs that our head will at the last tread downe all our enemies vnder our feete and make them his very footstoole that we may participate with him in his victorie Where he addes that the Iewes should haue cause to reioyce in the Lord Wherefore it is added that the Church must reioyce in the Lord. though he meant hereby to asswage their sorrowes yet therewithall he also exhorts the faithfull to modestie that they should not breake forth into furie if it fell out that the Lord should thus subdue their enemies For men are inclined to nothing more then to swell in pride when things fall out as they would haue them they forget then that they are men and as for God whom they ought to acknowledge the author of all benefits him they vtterlie neglect Thus then that the Prophet might bridle this inordinate ioy of the flesh which often caries vs beyond our bounds he addes in the Lord because Let him that reioyceth reioyce in the Lord. as all our glory and gladnes comes only from him so it should be ascribed only to him Lastly he exhorts vs to acknowledge Gods benefits that the higher he hath