beleeued the Scriptures after they had seene the signes of Christes resurrection in the Sepulchre Iohn 20.8 In another place also he saith That the disciples beleeued in Christ when that was accomplished which he had spoken with his mouth Iohn 2.22 The summe then is that the Iewes shall feele by the effects that they worshipped the true God after their faith shall be confirmed by visible signes A true faith distinguished from inconstant infidelitie In the meane while he discernes true faith from that wauering infidelitie which carries vnconstant men hither and thither for God giues knowledge iudgement alwaies to his elect whereby they shall be able to distinguish truth from lies After this followes faith and stedfast confidence which causeth them without doubting to receiue whatsoeuer the Lord hath reuealed vnto them and then faith kindles a greater light in the vnderstanding and as we profit by degrees so knowledge growes in vs and shines more clearly The power of the holy Ghost and not mans reason must effect all these things in vs. But this is not effected in vs by our owne reason but by the power of the holy Ghost for it is his office to inlighten vs. That I am His meaning is that it is needfull to know vvhat a one God is if vve vvould rightly beleeue and that it is he only and none other that we worship lest our mindes should wander erre in receiuing whatsoeuer men should approue True faith forgeth not fancies neither wauereth but is grounded vpon the infallible truth or thrust vpon vs. That is not properly termed faith which forgeth ought according to mēs fancies or that lightly credits whatsoeuer is set before her neither is that faith which by and by cleaueth to whatsoeuer is set before her or wauereth in vncertaintie but true faith is grounded in such assurance that in giuing her selfe to the seruice of the onely true God shee boldly contemnes all false gods and deliuers mens vnderstandings from all feare of error By this we may know what to iudge of the implicit faith of the Papists for they account them beleeuers The implicit faith of the Papists is to beleeue as their mother the holie Church beleeues who are senslesse and ignorant of that they beleeue and are not able to vtter one word touching the knowledge of God for alas they know not what he is in regard they openly protest that they beleeue as their mother the holy Church beleeues But the Lord contents not himselfe with such absurdities but ioines faith with vnderstanding to teach vs that the one cannot be separated from the other Moreouer it is no faith vnlesse we beleeue in one God the Father of our Lord Iesus Christ who spake by the Prophets and Apostles Haue we not this God Then is our faith but a fancie Which that he may the better confirme touching that he said before I am the onely God he addes in the second place that there is no other before him The words Lo-notzar may indeede in another sense he taken for a creature or worke of God for they signifie There is none But because it seemes that this is constrained I willingly agree to the vsuall exposition that There is no God formed before In which there is a kinde of Ironie as if the Prophet should haue said There is none other God but he vnlesse hee be forged by mortall men I trow then you will not compare them with the eternall God He addes that there shall bee none after because himselfe holds alwaies the intire and perfect soueraigntie and is not changed by age or corruption The summe is that wee cannot say we haue faith indeed till we come to rest the same wholy in him for those which acknowledge a kind of diuinitie and yet are ignorant what it is are alway pursued with a trembling conscience and are wrapped in wonderfull snares Let vs therefore stay our selues vpon that God which cannot indure any companion with him or that the least portion of his maiestie should be impaired because He onely is Vers 11. I euen I am the Lord and besides me there is no Sauiour THe Lord triumphs heere as hauing gotten the victorie In the former verses he hath sufficiently instructed vs touching the meanes whereby to come to his knowledge and hath shewed that there is no other God but him Now to confirme this doctrine hee breakes out into this exclamation It is I euen I that am the Lord and there is none besides mee And thus wee may see how dangerous a thing it is to forge a god according to our fantasie for wee haue no sooner effected it but behold an Idoll in stead of God Let not vs therefore accept of any thing but that which proceeds from him lest we runne out in this behalfe Hath he manifested himselfe vnto vs It is good reason wee should dailie profit grow and bee more and more confirmed in his knowledge And this is the vse wee should make of this repetition I I am the Lord. Yet I would not haue you thinke he speaks heere of his eternall essence onely but let vs know that his power and goodnesse which he fully manifests by causing vs to feele the same are here cōprehended And that is the reason why the epithete of the only Sauiour is added which is a mark whereby to separate him from all his creatures For the world deceiues it selfe in attributing vnto God a naked and bare title and in the meane while transports his dignitie ouer to the creatures In the Papacie I grant there is mention made of God but they strip him of his honour when one part thereof is giuen to Peter and Paul and another to William and George that is to say Saint Peter Paul William George when his offices are diuided into so many parts that they leaue nothing to him but the bare title of God The Papists leaue nothing to God but his bare title They brag that they worship but one God I wot well but when wee come to speake of his offices they forge as many gods as there are creatures and to them they distribute his authoritie and power But the Lord will haue these things to remaine wholly and soly vnto him neither can they be attributed to any other without committing horrible sacriledge for it is he onely that bestowes all good things vpon men and he onely defends and preserues them The latter member of the verse then expresseth that knowledge which proceedes from experience that so we might seeke saluation in none but in him who is the author of it Whence we gather that the principall part of Gods seruice consists in faith which is when he is acknowledged to be the fountaine of life when he is adorned with the title of Sauiour as also when these things which he affirmes to be proper to him onely and to dwell in him be not transported ouer vnto others Vers 12. I haue declared and I
And thus they were not restrained by any feare or awe of God because they esteemed of religion but as a fable He also comprehends other wickednesses in adding that they rose betimes to doe euill for he speakes not of the Caldeans or Assyrians but of such as would bee held to be of the number of the faithfull and boasted that they were the children of Abraham Vers 21. Which made a man to sinne in the word and tooke him in a snare which reproued them in the gate made the iust to fall without cause WE haue told you heretofore with whom the Prophet had to deale namelie with hypocrites and prophane contemners who esteemed all the reprehensions threatnings of the Prophet but as wind and had forged to themselues a god of their owne deuising For such who only sought libertie to liue as they listed in their lusts and wicked courses were vtterlie vnable to beare the sharp reprofes of the Prophets neither would they bee touched nor repressed by their good willes For which cause they were diligent in noting and obseruing their words either to snarle at them or to wrest something or other to their purpose Neither do I doubt but he here taxeth the wicked who were offended at the plainnes of the Prophets and with their sharp and vehement rebukes as if they meant to bring the necks of the people princes and priests vnder their girdles Thence it is that these calumniations and false accusations are raised vp against the faithfull seruants of God at this day thence is it also that such doubtfull and curious questions are propounded vnto them euen as nets and snares to put the innocent in hazard of their liues or else to plunge them into some imminent danger And we see that the Scribes and Pharises did the like euen to Iesus Christ himselfe Math. 21.23 and 22.17 Iohn 8.6 The last member of the verse which is added by way of exposition shewes that this is not to be vnderstood of slanders and other cunning deuises in generall by which the subtle are wont to intrap the simple for the Prophet rather more plainly condemnes the wicked conspiracies by which the vnbeleeuers indeuor to exempt themselues from all reprehensions and censures Now in regard that their assemblies were kept openlie for giuing sentence in iudgement and that the gates were alwaies replenished with people the Prophets tooke opportunitie from thence to reproue all sorts so as they spared not the Iudges themselues For the matters of life and death at that time were in the hands of such wicked and godles wretches that it was needfull to rebuke them very sharplie But in stead of making any good vse of these admonitions to come to amendment of life they became so much the worse and raged against the Prophets and laid snares to catch them for as Amos saith They hated him that reproued in the gate and abhorred him that spake vprightlie Amos 5.10 This appertaines to all and especiallie to Iudges and rulers in Common-wealths who are the most impatient and wil by no meanes abide the least reproofe They loue to reigne as Kings and would be so esteemed of others also albeit they be worse indeed then the meanest good subiect The expositors agree not in the exposition of the verb Iekoshun which signifies to spread nets for some take it to chide others to do wrong as if the Prophet accused the malepertnes of those who gaue ouer themselues to violence and by meanes thereof banished such out of their presence as should any way touch thē in their reputations But as I hope the readers will approue of that reading which I haue followed He also saith that the iust was ouerthrowne without cause for they did what they could by craft and wicked practises to bring the iust into hatred as if they had been the only wicked men in the world but after they haue borne their scoffes and reproach for a while their enemies at length shall come to destruction Vers 20. For this is the Consolation which the Lord giues the faithfull to wit that he will not suffer the wicked to scape so scot-free but they also shall snart for it and in the end shall be suppressed howsoeuer for a time they had the world at will Let patience haue her perfect worke But we must haue patience to wait for the accomplishment of these and the like promises Vers 22. Therefore saith the Lord vnto the house of Iaacob euen he that redeemed Abraham Iaacob shall not now be confounded neither now shall his face be pale THis is the conclusion of the former sentence for he comforts the people to the end they should not despaire in this poore and wofull estate into which they should be brought It is also needfull to note the time vnto which these things ought to be referred to wit to the time of the captiuitie when the Temple was ouerthrowne the sacrifices abolished so as it seemed religion was whollie rooted out and all hope of deliuerance taken frō them There was great cause therefore why the hearts of the people should be susteined and vpheld by these prophesies to the end that the wrack and ruine of all things being come vpon them they might haue this planck as it were to saue themselues from Ship-wrack vpon which if they kept themselues firmely they might by meanes thereof come safe to the shore By this let vs be warned also to imbrace the like promises by faith and when all things shall seeme desperate yet let vs rest vpon them with our whole hearts Now he speakes of the house of Iaacob in which we are to note that the vertue of Gods word is perpetuall and of such efficacie that it brings forth fruit as long as there is a people in the world which adores and stands in awe of him For there are alwaies some whom God reserues because he will not suffer the race of the faithfull to perish Doubtlesse there is an end and thy hope shall not be cut off Prou. 23.18 None that trust in him shall be confounded Psal 34.22 Hath the Lord spoken it then let vs beleeue him and doubtlesse the time wil come in which we shal reape the fruit of our faith For as his truth is firme and stable in it selfe so if we rest constantlie vpon him wee shall neuer be destitute of comfort It is not without cause also that he addes that God who now promiseth to be mercifull vnto Iaacob saith that he redeemed Abraham for he therein brings the people to the beginning of the Church that cōsidering Gods power which from time to time was manifested by so many famous examples they might haue no occasion at all to call his truth into question If so be then they gloried in that they were the children of Abraham Abrahams deliuerances they were also therewithall to thinke from what place the Lord did first deliuer him to wit from the seruice of idols which he and
we may humble our selues vnder Gods scourges and learne to be wise by other mens costs and crie vnto the Lord for comfort in our afflictions Vers 1. The burden As touching this word bâ—â—â—en What is vnderstood by this word burden which we shall meete so often withall I will brieflie shew how we are to vnderstand it When the Prophets meane to denounce any aduersitie they vsuallie vse this word burden that the people might know how no aduersitie should happen which the Lord himselfe should not lay vpon them euen as a burden or faâ—dle is laid vpon mens shoulders Now in regard that the wickednes and inflexiblenes of the people constreined the Prophets to speake incessantlie of Gods scourges thence it came to passe by a common stout or deriding maner of speech that the Iewes gaue this name of burden to all the prophesies as it appeareth in the 23. of Ier. vers 36. where the Lord sharplie rebukes them because by this flouting kind of speech they not only disfamed his word but also made it odious and contemptible Moreouer this word shewes that God sends all calamities and afflictions to the end euery one may beare the punishment of his owne sinne He expresly shewes that that which he was to threaten was reuealed vnto him by a heaueÌ„ly vision to the end this authoritie might put all discourses of fleshlie wisdome to silence It was a thing no doubt hard to be beleeued that a Monarchie so beautifull and abounding with so great riches could be ouerthrowne by any meanes In regard therefore that so great a power might not dazell their eyes the Prophet brings them to the truth of the heauenly oracle to the end they might by faith vnderstand that iudgement of God which they were not able to comprehend by sense Vers 2. Lift vp a standard vpon the hie mountaine lift vp the voice vnto them that wag the hand that they may go into the gates of the nobles THere is a similitude in the word mountaine because it is spoken to Babylon which as we know was seated vpon a plaine but he sets it as it were vpon an hie place like a fortresse mounted vp aboue all peoples and that in regard of the Monarchie Vnlesse any had rather take this word indefinitly as if he should say that wheÌ„ the standard shall be lifted vp they shall runne thither from farre countries because it will draw people vnto it from all parts by the sight of it I take this latter sense to be the most probable but I thought it not amisse to set downe that first which was commonly receiued Notwithstanding this might seeme ridiculous that the Prophet should heere lay a commandement vpon the creatures as vpon his subiects were it not that he was taught to doe so of God and was furnished as it were with his authoritie For a priuate man heere commands the Medes and Persians hee calles armies he bids them display the banner sound the trumpet to prepare vnto battel In this place then wee haue to consider the Maiestie of God in whose name he speakes Doctrine and also the vertue and efficacie which is alwaies ioyned to his word Wee often meete with these kindes of speech in the Prophets to the end we might know that God threatens nothing by his seruants the execution whereof is not at hand Isaiah might haue spoken more simply and in plainer tearmes might haue told them that the Medes and Persians shall come and breake open the gates of Babylon how strong and inuincible soeuer they seemed to be But these exclamations haue much greater vehemencie in them when hee not onely threatens war as taking to himselfe the person of an Herald but with soueraigne authoritie commands the Medes and Persians to come as if they were souldiers vnder his pay Besides he not onely teacheth that they shall bee readie when God shall onely make a signe vnto them because they shall be pricked forward by his secret instinct but being sent of God to denounce the ruine of Babylon he attributes the effect of so incredible a thing to his owne voice The summe is that when God hath once spoken we neede make no doubt but that his word shall be accomplished This is also worthy our obseruation that he speakes to the Medes and Persians and yet names theÌ„ not and this hath much greater vehemency in pointing them forth with the finger as when we say This man and that man This manner of speech serues to confirme the prophecie when he shewes things which were far off as being present When he saith Shake the hand and they shall enter his meaning is that the Medes and Persians shall no sooner set forward at Gods commandement but they shall haue an open and easie way to march without any impediment Now although the Hebrewes call Princes gracious Lords and bountifull as our Lord Iesus Christ also giues them this title in the Gospell notwithstanding it rather seemes that the Prophet speakes of the excellent power whereof the Babylonians boasted Luke 22.25 For they were furnished with multitudes of people and all preparations for war aboue any others so as it was a thing incredible vnto them that they should euer be ouercome But the Prophet declares that nothing shall bee able to let that God should not prepare the way and giue passage to the enemies Vers 3. I haue commanded them that I haue sanctified and I haue called the mightie to my wrath and them that reioyce in my glory HEere the Prophet brings in the Lord speaking and declaring his Commandements He calles the Medes and Persians his sanctified that is to say those which hee had prepared For the verbe To sanctifie is diuersly taken sometimes it is referred to the spirit of regeneration which is peculiarly giuen to the elect of God Sometimes also it signifies to set apart or prepare which signification is the most fitting to this place Now all those whom the Lord creates hee also appoints to some certaine vse and scatters not men here and there vpon the earth at randome to range whithersoeuer they think good but he gouernes them by his secret counsell orders and moderates the violences of the reprobates so as hee moues them at his pleasure this way or that way and then represseth and pulles them in short when hee listeth And therefore he calles them sanctified whom hee hath set apart and prepared for his seruice howsoeuer they bee no whit aware of it Whence wee are taught to attribute and referre all the changes in this world to the secret counsell of God In this place also wee haue a meruailous consolation to wit that the wicked shall be able to doe nothing but that which is decreed of God let them enterprise what they will Where hee immediately addes that he hath called them it is much more then to command which hee puts in the first place For his meaning is that the enemies shall not onely rouze vp themselues at the
happinesse vnto vs Rom. 8.28 Now Isaiah shewes that this shall not come to passe by meanes of men but by the grace of God which is the onely builder of this throne Wherefore to him onely must we attribute this mercie and acknowledge that it is of his free goodnesse that he hath established this sacred throne in the middest of vs. Now the Prophet confirmes it very well in saying that the cause must be sought no where else but in the meere mercie of God This is a grounded trueth for God was not mooued thereto by the worthinesse of any merits alas they were of no value to set vp that throne againe which was fallen downe by the sinne and iniquitie of the people but seeing those whom he had adopted had vndone themselues he meant to shew a token of his infinite bountie in their restauration Shall sit vpon it in stedfastnesse There is almost no one word here which hath not his weight so as this verse is worthy to be continually remembred I grant indeede there is an allusion heere in the word Tabernacle 1. Sam. 16.11.12 2. Sam. 7.2 as some doe expound it to wit that he was as a common person before he was called to sit in the royall throne For the Prophet meant to decipher out a liuely image of the Church which is farre vnlike the thrones of kings and princes neither shines it with gold siluer or precious stones as they doe Now howsoeuer he proposed the spirituall kingdome of Christ vnder a base and abiect resemblance yet he therewithall admonisheth that it shall beâ— prepared and set vp among men in the earth For if it had been onely said that the throne of Christ should be set vp it might haue been demaunded whether his seate should be set vp in heauen or in earth But when he saith in the Tabernacle of Dauid he shewes that he reignes not onely among Angels but among men also lest wee should imagine he were not to be found vnlesse we ascend vp into heauen The wicked laugh at this taking all that we say of the kingdome of Iesus Christ but for a fable as if it were a fancie forged in our owne braine For they must behold that wee tell them of with their eyes Vnlesse the wicked see yâ— with their eies which is told them they will beleeue nothing also it must agree to their senses as for vs we ought in no wise to conceiue any thing carnally of him but to content our selues with his power and vertue In stedfastnesse The word Emeth signifies all stedfastnesse whatsoeuer and trueth Here the Prophet meanes that the kingdome of Christ shall be firme and stable as Daniel also hath witnessed Dan. 2.44 and 7.14 Likewise the Euangelist Luke Of his kingdome saith he shall be none end Luke 1.33 Wherein it differs from the common condition of other kingdomes Christs Kingdome differs from the common condition of other Kingdoms which often fall and tumble downe by their owne weight be it that the foundations of them bee riches and other great commodities alas their stedfastnesse differs very little from vanishing shadowes But howsoeuer the kingdome of Christ seeme to totter now and then yet Isaiah tels vs that it shall stand for euer Christs Kingdome may now and then seeme to totter but it shall euer stand stedfast because God vpholds it because God vpholds it with his hand We must therefore arme our selues with these testimonies against the temptations which shal happen when Christs kingdome is assailed with many and mighty enemies so as a man would imagine it would fall to ruine forthwith Let the world deuise what it can then yea let hell it selfe cast forth flashes of flaming fire yet must we sticke fast to this promise Who shall iudge I take the word â—â—ophet for Gouernour as if he should say there shall be one that shall gouerne we often see a magnificent throne and yet no man fits on it and it will ordinarilie fall out that kings shall be either idols or beasts who haue neither iudgment wisedome nor any discretion in them But heere he saith that he which shall sit in this throne wil performe the office of a good gouernour which is added to the end we may know that Christ will be our protector in deed for the iudgement which is attributed to him is nothing else but the safe custodie vnder which he hath receiued vs and which none can wring from him neither will he let the wicked remaine vnpunished when they haue offred vs violence if so be that with a meeke and quiet spirit we will put our selues vnder his protection By the word hasten the Prophet sheweth that Christ will take vengeance quicklie and speedilie of our afflictions We must set Christs speedines in comming to our rescue against our impatiencie which we ought to oppose to our impatieÌ„cie because it seemes to vs that he is too slow in succoring vs. But when we shall be so ouerswayed by our passions let vs thinke surely this comes to passe because we giue not place to his prouidence Although then that he tarrie according to the sense of the flesh Although Christ seeme to tarrie long in our sense yet he knows what time is fittest to help vs. yet doth he alwaies moderate his iudgements after a most excellent order according as he knowes the seasons best for vs. For this cause then let vs quietlie wait his good pleasure Vers 6. We haue heard of the pride of Moab he is very proud euen his pride and his arrogancie and his * Or insolencie indignation but his lies * Or shal not be approued or shall not take effect shall not be so THe Prophet addes this sentence by way of preueÌ„tion For that which he had promised touching the restauration of the royall throne seemed incredible neither could they perswade themselues that the Moabites could be destroyed seeing they florished at that time with abundance of riches as also in strength and power of men who for this cause being puffed vp with prosperitie became exceeding proud Adde also that their malapertnes wherewith they insulted ouer the poore Iewes was vnto them like a sore and hard engin to breake and bruise their hearts The Prophet that he might preuent this temptation tels them that the brags of the Moabites are well enough knowne but yet their pride shall not hinder the Lord from punishing of them because there is neither force riches nor multitude that is able to resist him Isaiah then speakes as of a thing commonlie knowne to wit that the Moabites were become so extreame proude that they feared nothing it being in deed the vsuall fashion of those that abound in wealth and power to insult malapertlie ouer God and men But how great soeuer their arrogancie is the Lord will easily pull it downe His insolencie The word Eurah for the most part signifies indignation but the circumstance of this place seemes to require
that which hee hath foretold alone but also what end the Lord aimed at in this execution that is to say why he afflicted so many nations with such diuersities of punishments namely that he might bring vnder those which were before vnrulie and ouerflowed in a brutish sensualitie who as they had no feare of God before their eyes so had they no sense of religion or godlinesse at all Thou art my God Being perplexed and confounded in himselfe he suddenly turnes his thoughts vnto God as we haue said Whence we may gather a very profitable doctrine to wit that when our mindes are tossed to and fro with diuers cogitations What ought to be our refuge in time of deep distresses in regard of the many miseries and calamities which daily happen that we by and by flee vnto God resting our selues vpon his onely prouidence for we shall be at our wits end euen for the wagging of a straw if wee haue not this doctrine for our refuge by sustaining our hearts therewith But the better to see the Prophets meaning wee may well adde a particle aduersatiue here in this sense Although I be now oppressed with many temptations on euery side yet will I still acknowledge thee to be my God The assuraÌ„ce of Gods sauour giues vs ample matter of ioy and reioicing euen in the greatest troubles And thus he voweth to giue vnto God that praise which vnto him appertaineth which none of vs can doe vnlesse an assured perswasion of Gods grace doe raigne and beare sway in our hearts from whence springs that ioy which affords vs exceeding ample matter of praises when being certaine of our saluation we are assured that the Lord is our God For all those that are not caried with an affection to magnifie Gods goodnes in the middest of their sorrowes know not what faith is The faithfull may bee daunted for a time but faith gets the victorie neither yet did they euer taste the sweetnesse of his mercy for if wee haue a sure confidence in God we must of necessitie extoll his name with ioy and gladnesse of heart A wonderfull thing The singular number is put for the plurall Now the Prophet rests not in the contemplation of present things but rather lookes to the end of them for you shall haue euen profane men that will be affected at the wonderfull euents of things which fall out in the gouernement of the world and will stand amazed thereat as no doubt the Tyrians Sidonians Babylonians and Moabites did Who they are that profit by the view of Gods works But none could benefit themselues by this sight but such as therewithall had a taste and feeling of Gods wisdome and goodnesse for without that men doe rather scorne and despise such workes then apprehend the excellencie of them because they looke not to the end that God aimeth at to wit 2. Cor. 4.6 that by drawing light out of darknesse he is wont after a wonderfull manner How God is wont to deale with his Church to raise vp and reuiue his Church in the middest of death orders and disposeth rightly and to good vse those things which the wit of man conceiues to be exceedingly confused But the better to set forth the commendation of Gods prouidence he addes The counsels ordained of old as if he should say Nothing falles out suddenly or at randome in respect of God And indeede albeit to vs it often seemes he doth things vtterlie at vnawares yet is it most certaine that he hath foreseene and appointed all of theÌ„ so to come to passe before the creation of the world By these words then the Prophet meant to say that all the wonders which happen beyond the expectation of men flow from the order of this moderation which God keeps in the gouernment and disposition of all things from the beginning vnto the end Now because we are not able to attaine to his secret counsels and that our wits can not mount so high we must be brought to the manifestation of that which for the present is hidden from vs and is aboue our reach till such time as the Lord discouer the same vnto vs by his word by which he applies himselfe to our weakenes because his secret counsell is incomprehensible Isaiah therefore descends by and by from these hidden ordinances of God to the doctrine of the word and the promises therein coÌ„tained Isaiâ—h descends fâ—om Gâ—ds secret will to his reuealed will which doubtlesse he comprehends vnder the word Truth For this repetition should be to little purpose vnlesse he had had some relation in this word for after God hath by it reuealed his counsell vnto vs then he properlie appeares to be true if we beleeue and credit his sayings Thus then the Prophet commends the stablenes and certentie of the word when he calles it a stable truth as if he should say All things which God pronounceth and proceed from him is stable and immoueable Vers 2. For thou hast made of a Citie an heape of a strong Citie a ruine euen the palace of strangers of a Citie it shall neuer be built SOme referre this to Ierusalem but I rather thinke it to be a change of the number only which is a thing very vsuall among the Prophets for Isaiah speakes not of one Citie alone but of many which he foretels should be laid vpon heapes Whereas others take it that Ierusalem serued for a palace to the Romanes they come nothing nigh the Prophets meaning which will plainely appeere if we call to mind what hath been said before to wit that the Prophet busies not himselfe in thinking of the scourges wherwith God hath afflicted diuers nations but rather aimes at the end and issue of them For by them the Lord purposed to subdue and tame the pride and rebellion of men whom he could neuer haue subdued vnto himselfe vnlesse they had been smitten with diuers calamities Moreouer Isaiah saith not only that strangers shall inhabit the surprized Cities out of which they were driuen that dwelt in them for so that which he by and by addes would not agree to wit that the palace shall be no more a Citie but his meaning is that vagabonds who should haue no place of abode at all shall find sufficient roome there because the inhabitants shal betake them to their heeles Now because Armon signifies goodly houses he saith by way of derision that theeues shall dwell there as in Palaces in regard of the great space which should lie waste like vnto a desert Vers 3. Therefore shall the mightie people giue glorie vnto thee the Citie of the strong nations shall feare thee SEe heere the end whereof I haue spoken in the first verse for if the Lord should destroy the world no fruit would come of it such a desolation could ingender nothing but horror neither would it euer bring vs neerer vnto God to praise him nay contrariwise we must needs remaine as blocks wheÌ„
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
the heauenly life We may therewithall also note that the more we profit in the grace of God and prosper in the Church the neerer we are vnto him By the words of ioy and gladnesse he meanes there shall be such felicitie vnder the Kingdome of Christ that we shal haue ample matter of reioicing But wherein doth true ioy and gladnesse consist And surely the true and onely way to obtaine gladnesse is to feele that God is reconciled vnto vs whose fauor alone is sufficient to yeeld vs perfect felicitie yea so far as to make vs reioyce in tribulation Rom. 5.1 2 3. Contrariwise what can comfort or glad vs if God bereaue vs of this reconciliation Hence wee gather a sure doctrine to wit the faithfull cannot be said to reioice as they ought vnlesse they ioine praises vnto God therewith this spirituall ioy therefore must be distinguished from carnall and prophane ioy and delights into which the wicked plunge themselues for they reioice indeed but the issue shewes how dangerous this lasciuiousnesse of the flesh is when wee flatter our selues in the contempt of God It is not without good cause therefore that S. Paul calles this ioy spirituall for it consists not in the inioying of earthly things as in riches honours treasures which perish and come to nothing in a moment but this ioy is secret it hath his seat in the heart and out of it can it not be remoued nor taken away by any meanes whatsoeuer though Satan indeuors with might and maine vpon all occasions to disturbe and afflict vs. And therefore our Prophet addes verie well that it is euerlasting and driues away all sorrow for albeit the children of God do euery day vndergoe many anguishes yet so great is the power of their consolation which they haue by the Spirit that in the end it swallowes vp all sorrow and mourning We glorie saith Paul Rom. 5.3 euen in our tribulations now this glorying or boasting cannot be without ioy The Apostles went away reioicing from before the Councell that God vouchsafed them the honour to suffer rebuke for the name of Iesus Act. 5.41 I grant the faithfull are not exempt vtterly from sorrow nay they are oftentimes plunged in great distresses it is most true but they are not ouercome of them because by faith they looke directly vnto this redeemer by whose power they are more then conquerors For they may bee compared to one that being gotten vp to the top of some high mountaine Simile beholds the Sunne and is gladded with the brightnesse of it and in the meane while should see others vnderneath him below in the vallies so choked and stifled with fogges and mists that they could not behold this light The historie contained in the next Chapter and that which followes is as it were a seale set vnto the former prophecies THE XXXVI CHAPTER Vers 1. Now in the fourteenth yeere of King Hezekias Sennacherib King of Ashur came vp against all the strong Cities of Iudah and tooke them IN this Chapter and in that which followes the Prophet recites an excellent historie which is set as a seale vnto the doctrine of the prophesies before going touching the afflictions of his people in which also God promised to shew them mercy by repulsing the Assyrians that so hee might deliuer Ierusalem and the holy land out of their hands By this so manifest an effect then the people perceiued that the Prophet had not foretold these things in vaine Furthermore God had also a purpose to informe the posteritie to come albeit those which then liued had no lesse need of such a spectacle then their predecessors Our Prophet hath often threatned that Gods vengeance was at hand that the Assyrians taried but till God gaue them a signe to imploy themselues as his scourges in his seruice on the other side he published promises of consolation touching the Iewes to wit that God would succor them when all things should be brought to an after deale And these things were all fulfilled but the greatest part of the people closed their eies when they should haue beheld these famous iudgements of God nay which was worse they shamefully despised the succour which God offered them By all which circumstances their sottishnesse was altogether inexcusable The ends and vses of this history But this serued no doubt for the comfort of the little flocke who would not by their infidelitie cast disgrace vpon so excellent warnings but rather by beleeuing indeuoured to purchase credit vnto them for their sakes that should succeede And the Prophet for his part was hereby incouraged to hold on his course with the greater affection and with the more inuincible constancie when he saw before his eies that God did as it were from heauen so gloriously confirme the doctrine which he had preached And because the truth of God is neuer honoured according as it deserueth if it bee not furnished with infallible testimonies of his mightie power he being willing to relieue our infirmitie makes vs here behold as in a glasse his workes and word ioined together so that looke what the Prophet taught vpon earth God confirmed from heauen But his calling was then manifestly confirmed indeed when the Lord deliuered Ierusalem from the siege of Sennacherib all things being then in such a desperate case that the faithfull could not but confesse that they were rid out of death by his onely power Now yee see the reason why I haue said that this historie is as an authentique seale set to the former doctrines the which if it had been wanting would not haue bin beleeued In the fourteenth yeere It is not without cause that he notes this circumstance of time in which these things were done For Ezechiah had then established the worshippe of God in his Country and not content therewith he had also summoned the Israelites by posts and messengers sent from all parts with commandement that they should come to Ierusalem to offer sacrifices to forsake that their long reuolt that with one consent they might be reunited againe into their most holy faith serue God according to his word Read 2. Chro. 30 31.32 Chapters Euen when the Kingdome was brought into this good order to wit 2. King 18.4 when superstitions were abolished the Temple purged and Gods true worship erected and set vp Note then came the Assyrians to assaile Iudea who wasted the Country tooke the Cities and subdued the land vnder his command Ierusalem onely remained within which Hezechiah was mued vp as in a prison Let vs consider a little now in what dumps this good King and his subiects were cast for if we iudge of this calamity according to reason vnreformed a man would thinke that God did vniustly suffer his seruant to bee brought into such extremities because it seemed in some sort that his godlinesse nâ—ght deserue protection at Gods hands and that hee should haue exempted him from all incumbrances because his whole desire
should acknowledge it if wee meane to be illuminate by Iesus Christ To be short What our condition is without Christ he shewes vnder these borrowed speeches what our condition is till Christ appeares for our redemption to wit that wee are all miserable poore and destitute of all good things inuironed and ouerwhelmed with infinite miseries till Christ hath set vs free from them But howsoeuer the words be here directed vnto Christ yet the intent of the Prophet is thereby to instruct the faithfull The remedy of all our euils is in Christ if we seâ—ke vnto him for succour and to teach them that it is in Christ and in none but him vpon whom they must depend and to assure them that the remedie of all their euils is ready at hand if so bee they seeke vnto him for succour For the Prophet sets not Christ to schoole heere as if he stood in neede either of instruction or of a commandement but hee speakes to him for our sakes that wee might know wherefore hee is sent of the Father as it is in the secoÌ„d Psalme I will preach the decree aske of me and I will giue thee the heathen for thy possession That which is here spokeÌ„ to Christ is rather to instruct vs then him For Christs dignitie and authoritie is there magnified to assure vs that the Father hath giuen him soueraigne dominion ouer all that so we might haue good hope and might boldly put our trust and confidence in him Vers 8. I am the Lord this is my name and my glory will I not giue to another neither my praise to grauen Images HEnce wee may gather how great the disease of incredulitie is The greatnes of our incredulity noted seeing the Lord vseth so many repetitions to heale it as if he could hardly satisfie himselfe therewith for we are by nature so inclined to distrust All of vs too much inclined to distrust that it is vnpossible we should beleeue any thing the Lord speakes vnlesse he first of all mollifies the hardnesse of our hearts Besides that we fall euer and anon into the same euill by our owne heedlesnesse if we be not withheld by many perswasions This is the cause then why he returnes to confirme that whereof he spake before to wit that his promises might not want their credit and authoritie The word Hu is sometimes a substantiue and so it is a proper name of God but I willingly expound it This is my name that is to say this name The Lord is proper to me in such vvise that they sinne grieuously vvho attribute the same to any other To be short by this manner of speech he confirmes all whatsoeuer he hath spoken touching the office of Christ and now addes as you would say a seale to the promise As if he should say He that pronounceth these things testifies that he is the onely God and that this name belongs to him and to none other I vvill not giue That is to say I will not suffer my glory to be diminished which must needes be if I should be found either a lier or inconstant in my promises Thus you see that hee will performe his promises because he will thereby prouide for the maintaining of his owne glory lest the same should anie way be impeached Truly this is a singular text Gods glory shines principally in the performance of his promises for it teacheth vs that Gods glory shines especially in the accomplishment and fulfilling of his promises whence we also gather a wonderfull confirmation of our faith to wit that the Lord will neuer faile nor be wanting in his promise neither can any thing hinder or stay the course of that which he hath once determined But because Satan labours by all meanes to obscure and darken this glory of God and to giue it either to false gods or to men therefore he protests that he cannot indure to be taken for a falsifier of his promises The opposition which is between the onely God and idols is to be referred to the circumstance of the time for if God had not deliuered his people the infidels might haue boasted as if the true religion had been built vpon a sandie foundation His meaning is therefore that he will not suffer the wicked to make their triumphs ouer the Churches ruin And wherefore is it I pray you that God hath hitherunto spared vs and hath to this day dealt so fauourably with vs The reâ—son why God haâ—h spared vs that professe the true religion Euen because his Gospell should not bee exposed to the horrible blasphemies of the Papists Hence let vs gather a generall doctrine then to wit that the Lord will haue his glory whollie reserued vnto himselfe for he will maintaine and defend it euery way to the vtmost shewing that hee is exceeeding iealous of it when he cannot abide that the least iot thereof should bee taken from him to bee giuen to creatures Vers 9. Behold the former things are come to passe and new things I doe declare before they come forth I tell you of them NOw he calles to mind the former prophecies by the accomplishment wereof he shewes he ought to be beleeued for the time to come Our experience of Gods former mercies ought to confirme vs for the time to come for our former knowledge and experience of Gods goodnesse is of great vse to confirme vs for heereafter It is as much then as if he should haue said I haue spoken often to your fathers and you know that nothing hath failed of that which I haue promised but all is come to passe and yet when I tell you of things to come you will not credit me The experience you haue had touching things past cannot moue you neither can it prouoke you to forsake your infidelitie This is the vse then which we should make in remembring Gods former benefits Note that our saluation being for a time hid vnder hope wee may sticke to his word and promise and may be the better confirmed in it all the daies of our life By the pronoune Behold hee euidently shews that they knew by the effects that God neuer deceiued them that trusted in him nor neuer spake any thing by his Prophets in vaine for his truth was apparant to all by infallible signes and tokens Before they come forth By this clause he separates God from idols because it is he onely which knowes and foretels things to come but idols know nothing at all Now although the gods of the Gentiles often times gaue them answers when they sought vnto them yet we haue told you in the former Chapter Chap. 41.22 23. that such answers were either false or ambiguous For those that depended vpon such toies haue for the most part bin grosly deceiued as they were wel worthy and if any successe at the first hath ensued yet they were thereby as a vvombe vnto them that so they might conceiue hope of
void of feare as that we should thereby grow carelesse or idle but when we heare that he is neere and that he will assist vs faith must then ouercome all difficulties in the middest of eminent dangers I vvill bring thy seed from the East This place is drawne as we know out of Deut. 30.3.4 For the Prophets are the expositors of Moses and doe gather their doctrine out of his writings See his preface as we haue shewed you from the beginning Thus the Prophet applies this place of Moses then to the circumstance of the time present vnto which in this Sermon he hath a speciall respect Moses had thus foretold The Lord thy God shall cause thy captiues to returns and commands the vanquished to hold their peace Yet in that he bids them heare it is to shew that the only let that keepes men from the knowledge of the truth is The only let that keepes men from the knowledge of the truth that their minds being forestalled with error they scorne to giue eare vnto God For this contempt hinders them from comming to repentance but rather stand proudly to defend the inuention of their owne braine But the Lord was readie to haue taught them if they had had but a patient eare For where could they haue foūd a better Master But their pride and rebellion blinds them so as they can not see the truth and shuts vp their eare from hearkning to the voice of God Are they not iustly left without excuse then seeing they obstinately reiect him and will not lend their eare to his doctrine who offers himselfe in such milde sort to instruct them For if they were in any measure teachable Those that are willing to learne shall soone perceiue that the truth is grounded vpon infallible arguments Isaiah well affirmes that they should be constrained to subscribe to their owne condemnation for in truth all such as shew themselues teachable shall easily vnderstand that the truth of God is grounded vpon infallible arguments and not vpō vncertain opinions which haue their foundation in the ayre Vers 10. You are my witnesses saith the Lord and my seruant whom I haue chosen therefore ye shall know and beleeue me and ye shall vnderstand that I am before me there was no God neither shall there be after me THe Lord hauing prouoked the Gentils to disputation and hauing shewed that all that which they esteemed touching the excellencie of their Idols was meere vanitie and lies now he leaues their assemblie and brings forth his witnesses that men may know that his case is not like that of the false gods He rightly boasts then that the true witnesses take his part for the Iewes had bin taught by reuelations from heauen so farre forth as sufficed to giue them vndoubted assurance of their saluation And yet he priuily taxeth their ingratitude if so be they did not publikely and vnfeinedly protest that they had learned all things requisit for the defence of Gods glorie The truth of the prophesies must neuer be forgotten and thus indeed he also summons them to vow neuer to forget nor conceale the truth of these prophesies by meanes whereof they might be able to shew the certentie of the true religion for it had bin treacherie in them to haue defrauded so good a cause of any defence which they were able to bring vnto it Gods cause must not be left destitute of our defence By the name seruant some vnderstand Isaiah but I had rather vnderstand it of all the Prophets because there is here a change of the number This name then is giuen particularly to the Prophets whom the Lord chose to maintaine his truth and yet I doubt not but in vsing the singular number he had a speciall and chiefe respect vnto Christ Christ the end and accomplishment of all the prophesies who is the end and accomplishment of all the prophesies and it is also very sure that he is the speciall witnes that shall conuince the whole world But yet we must haue regard to the Prophets intention which is to call the Iewes indeed to be the Lords witnesses and to accuse them of ingratitude if they did not franckly professe what they had heard and seene For hauing had so many good lessons taught them from time to time they could not without grosse disloyaltie either doubt or call into question the power and goodnes of God The Church must beare witnes to Gods truth Thus then he shewes that the Church is picked out to beare vvitnes to the truth of God in which sense S. Paul calles her the pillar and ground of truth 1. Tim. 3.15 It is her office then to publish and maintaine it so as it may be receiued of the posteritie frō age to age Not that the Lord stands in need of such an aid but because it is his good pleasure neither to approue nor establish the same among men by any other meanes Isaiah therefore vnder this one word comprehends all the seruants of God who stand bound to defend their Masters quarrell but chiefly the Ministers who ought to be as the Standard-bearers and by their example to shew the way vnto others It is therefore speciallie spoken to them here though in generall he is to be held no faithfull seruant of God who so smothers the knowledge of the truth within him that he dares not auouch it before men Therefore you shall know That the Lord might not seeme to procure to himselfe witnesses of things vnknowne he addes you shall know you shall beleeue you shall vnderstand thus shewing by the order of the words Faith goes before confession that faith precedes or goes before confession If this confession then haue no deeper foundation then in the tip of the tongue and is not laid in the heart it shall be held but vaine and friuolous for the Lord neither allowes nor approues of it And yet there is some difficultie in the order of the words To know To beleeue and To vnderstand Many haue knowledge that are destitute of faith for faith is not alwaies ioined with knowledge for a man will not say that such beleeue because they know faith is often absent where knowledge is present Besides it is doubtfull in what sense vnderstanding which is here added after beliefe is to be taken as if it should differ from knowledge But our Prophet in this place shewes that there is a certaine preparation vnto faith by which God first giues authoritie vnto his word as oft as he sees a necessarie vse of that meanes I grant that faith begins at humilitie which captiues all our reason vnder Gods lore but because we imbrace not the doctrine that is offred with such an assurance as we ought therefore God confirmes it vnto vs by sundrie testimonies and by our owne experience the better to settle vs firmely in this faith In this sense the Euangelist S. Iohn shewes that himselfe and S. Peter
of their life Vers 6. Thus saith the Lord the King of Israel and his redeemer the Lord of hosts I am the first and I am the last and without me there is no God THe Prophet enters not in to any new discourse but onely confirmes the former doctrine A confirmation of the former doctrine The reason of it which it was needfull for him to do for mens mindes are wonderfully inclined to distrust and they are quickly out of heart in the time of aduersitie neither can they be raised vp by one or two exhortations He spends no wast labor then in confirming this doctrine with so many words because we neuer attribute so much to Gods power as we should We are often distracted with pensiue cares and are ouermuch glued to the things of this life The Prophet therefore hauing fixed this vnutterable name of Iehouah in the forefront By these two titles of King and Redeemer the Lord sets forth his power and loue he also calles him King and Redeemer because it is not enough to apprehend his power vnlesse we be also assured of his fatherly loue which he beares vs. That the promises of God then might haue their authoritie with vs he not only mentions his glorie but his goodnes also to assure vs that it appertaines vnto vs. But it might seeme rediculous that he calles himselfe King seeing the people were in a maner brought to nothing yet were the faithfull notwithstanding to cleaue fast to this promise so as by faith they were euen in this seruitude to apprehend a kingdome to come though for the present they saw not so much as any glimps of it The faithfull by the eies of faith behold glorie in their lowest abasement And the very truth is the former doctrine would neuer haue entred into the minds of men oppressed vnder so extreme a bondage yea almost ouerwhelmed with despaire had not this preface prepared a way and passage for it But when God familiarly inuites vs vnto him shewing that he indeed is ours faith being allured by so sweet a summons breakes forth though it were euen out of hell it selfe In saying I am the first The vse of this clause I am the Lord. he meanes not to magnifie the eternitie of God but to set forth his vnchangeablenes that so the Iewes might beleeue him to be such a one for the time to come as they had found him in times past But what necessitie was there of this Obiect may some say seeing he speakes to the faithfull who were rightly informed of this truth alreadie I answer Ans that albeit men beleeue in God yet doe they not know him for such a one as he is and oftentimes they attribute lesse to him then to a creature Therefore the Prophet would haue vs to lift vp pure hearts vnto heauen that being emptied of all false imaginations concerning him we might intirely fixe our faith vpon one God only I adde further that it was needfull this people so extreamely vexed should be confirmed against such violent temptations that they might neither lose their hope nor patience Vers 7. And who is like me that shall call and shall declare it and set it in order before me since I appointed the ancient people and what is at hand and what things are to come let them shew vnto them NOw the Lord compares himselfe with Idols as we haue seene before Another confirmation of the former doctrine Chap. 40.18.19 His purpose is to deliuer the Iewes from being discouraged or offended when the victorious Babylonians should proudly triumph ouer them for the reproches wherewith the wicked loded them were exceeding intollerable and fearefull as Wicked blasphemies Where is your God Why doth he not help you now Such blasphemies were sufficient to haue shaken the hearts of the faithfull in sunder and so farre to dismay them as to driue them into vtter despaire The Prophet therefore insists very carefully vpon this point that he might euer be confirming of them against such assaults This lamentable desolation into which the people were then falne was as a thick cloud which shadowed from them the sight of Gods louing countenance and the wicked on the other side reioiced as if their gods had now obteined the preheminence But the Prophet intending to scatter the darknes of such mists and clouds of errors shewes that Gods glorie shines as it were in certaine and infallible marks of his diuinitie which discernes him from Idols Why so Because the Lord foretold all things that should come to passe to the end his people might acknowledge him a iust Iudge in his chastisements inflicted vpon them and yet might also aboue hope be assured that he would be fauorable and mercifull vnto them To call is taken heere two waies either it is to be referred to Gods foreknowledge or to the execution thereof for as all things are gouerned by his prouidence so doth hee also know what is to come and giues plaine proofes of his prescience But we neede not stand long in discussing the signification of this word seeing it plainly appeares that the Prophet attributes vnto God both prescience and the administratiō of al things Yet I rather iudge that he refers it to the act as if he should say Shall there be found any among the gods of the Gentiles that can call that is can publish ordaine and raise vp deliuerers May you not easilie discerne by this that there is none other God but me And thus hee derides the Idols to whom men attributed such power causlesly By the verbe to shew which is presently added he sets forth the speciall goodnesse of God who vouchsafed to reueale his secrets to the elect and chosen people by the ministerie of the Prophets By the antient people some vnderstand the Gentiles saying that the singuler number is put for the plurall because the Lord no sooner furnished the nations with people but he separated them one from another and established an order which should indure for euer Others extend it vnto the creatures so as the starres should bee one people and the hearbs beasts and such like should be another But when I consider all circumstances I am constrained to follow another exposition to wit that the Lord speakes of his people and calles them ancient because he preferred them before all others and yet it is certaine that there were some long before them The Egyptians Arcadians Egyptians Arcadians and others brag of their antiquitie As touching Abraham Abraham Gen. 11.31 he came out of Mesopotamia whilest the Caldeans florished and liued solitarily in his house as if the memorie of his name should haue been buried in obliuion when the neighbour Countries were replenished with people and with all sorts of benefits Neither must we iudge of the antiquitie of Israel by the length of yeeres or in respect of any thing externall but by Gods election We must fetch our antiquitie from Gods election
vpon the assured accomplishment of it Vers 12. Heare yee mee yee stubborne hearted that are farre from iustice The rebellious nature of the Iewes described HE sharply rebukes the Iewes againe who would neither giue credence vnto God nor receiue any consolations at all in their aduersities This was a galling reprehension which no doubt went very neere the quicke but they well deserued it in regard neither threatning nor promise of God were it neuer so sweete and amiable was auaileable to tame them These two epithetes which he heere vseth are to be noted whereby hee giues vs to vnderstand that the afflicted and miserable shut vp the passage of Gods helpe from them by their owne rebellion For by their murmurings and grudgings they shake off the feare of God and in thus doing rush themselues headlong into such desperate courses that they make open war vpon him Now he speakes to the Iewes who were readie to burst with malice and pride notwithstanding afflictions oppressed them to the vtmost And thus hauing shaken off the feare of God they fell into opē raging which I would to God many among vs were not guiltie of who wax worse by their calamities Thus then they would accept of no remedie nor medicine at al to cure their euils If any would haue the word iustice to bee taken heere for Gods succor as in the verse following I leaue it free for them so to doe for it is no strange thing to see the obstinate who repell God and reiect his grace to bee vnable to rest vpon his sweete promises or not to suffer that any should doe them good albeit helpe bee offered them Vers 13. I will bring neere my iustice it shall not be farre off and my saluation shall not tarry for I will giue saluation in Zion and my glorie vnto Israel An oppositiō betweene the iniustice of man and the iustice of God IF any had rather retaine that which I was saying to wit that such as are farre from iustice and vncapeable of Gods grace are here called to repentance the sense will bee all one but if wee say that the Iewes were farre from iustice in regard they were giuen vp to a dissolute behauiour as men past grace then there is an apt opposition betweene the iustice of God and the iustice of men Although the Iewes then were farre from iustice and had cast off all studie of pietie yet God affirmes that his iustice is neere As if he should say I must confesse incredulitie is a maine let and hinderance yet shall it not hinder me in the end from manifesting the force of my truth What though some did not beleeue saith Paul shall their vnbeliefe make the truth of God without effect God forbid Rom. 3.3 Yea let God bee true and euerie man a lier And to say the truth if he did not ouercome mens stubbornnesse by his goodnesse wee should incontinently perish For which of vs receiues the bounty of God or his grace when hee offers the same as wee ought Why God withdrawes his fauour from vs for a time Doth hee withdraw his mercy or his truth from vs It is for no other cause but for that we be farre from iustice Contrariwise though we resist him yet he drawes neere vnto vs that he may manifest his iustice albeit we be vtterly vnworthy of it Yet he doth this in such wise as the wicked receiue no fruit at all by it For the Prophet comprehends not those cursed apostataes as if this saluation promised belonged vnto them but onely affirmes that God hath meanes ready to make his iustice appeare But heere it is needfull for vs to consider in what state this people stood to whom this speech was directed They were all in a manner tainted with the sinne of infidelitie and those that rested vpon the promises were but very few All are gone out of the way euen the elect sometimes shewed themselues but too obstinate so as they seemed to be no lesse infected with this contagion then the rest He taxeth them all in generall then as well to conuince the reprobates as to gall the elect and to bring them into the right way But he chiefly sets himselfe against the rebels as I haue said who obstinately and stubbornly reiected all hope of grace And my saluation Heereby it appeares what he meant by the word Iustice to wit the help and succour of God promised in fit and due season to his people He takes iustice and saluation then for one and the same thing because it is an excellent testimony of Gods iustice when he conserues and protects his distressed ones It is not added superfluously that it shall not be far off and shall not tarrie Note Gods great clemency for heerein he expresseth Gods exceeding great mercie in that he will finish the course of his iustice albeit the people should resist the same And vvill put The letter Vau is heere put for a particle of rendring the cause thus For I vvill put Now this is a confirmation of the former sentence as if hee should say Seeing the Lord hath once determined to saue Ierusalem shee cannot be disappointed of such a benefit He ioines his glory with the saluation of the faithfull as also Saint Paul takes the word glory Gods glory and our saluatiō lincked together for mercy Eph. 1.6 and 3.16 For then Gods glory shines fully when he drawes his children out of the bands of death and sets them at libertie because hee will haue the saluation of his Church and his iustice to be conioyned with an indissoluble knot THE XLVII CHAPTER Vers 1. Come downe and sit in the dust O Virgin daughter Babel sit on the ground there is no throne O daughter of the Chaldeans for thou shalt no more be called Tender and delicate Gods decree put in execution NOw Isaiah sets that downe at large which hee mentioned before touching Gods counsell and the execution thereof For hee speakes heere in plaine termes of Babylons fall Babylons fall because there was little or no hope that the people should euer returne as long as the Babylonicall Monarchie florished He therefore conioined these two things together to wit the ouerthrow of this Monarchy and the peoples deliuerance which should insue For the statelinesse of this Citie was vnto the poore Iewes as a deepe graue in which they were buried but when the Lord opened it then the peoples first life was as it were restored to them afresh In that hee commands her to come downe it hath greater weight in it then if he had directly threatned she should come downe for thus he speakes with authoritie as if he were alreadie set in a throne of iudgement for he spake nothing but what he had warrant from God to deliuer and therefore hee boldly pronounceth what should happen And this commission wee see the Lord gaue to Ieremiah Behold I haue set thee this day ouer kingdomes and nations
ingratitude in regard they distrusted GOD who had shewed them infinite testimonies of his goodnes to confirme them in a true and sound faith and thus he bereaues them of all excuse in telling them that he hath declared former things Now it seemes he speakes not only of their redemption from their captiuitie but of other benefits which the Lord had done for his people as if he should say I began of old to tell you what should ensue neither haue I promised any thing which is not accomplished but notwithstanding so many experiences you beleeue nothing that I say no not the most certaine and the infallible truth Wee may also suppose that the Prophet spake not only to those which then liued but likewise to such as were afterwards to suruiue them in the captiuitie that when the calamitie should befall them they might call to minde what was foretold them for God meant to haue this prophesie renoumed that during their exile they might know how these things fell not out by chance and therfore were to gather cōsolation thence Isaiah reprehends them sharply then in regard that albeit they knew the truth of these prophesies by the euent yet they would not acknowledge Gods hand in thē neither would they rest vpō his promises Had he not good cause then thinke you to rebuke them thus sharply and to condemne their obstinacie Yes doubtlesse For they resisted that hand which offred them reliefe and reiected his mercie they limited the holy one of Israel in that they would not beleeue that it should euer be permitted them to returne home into Iudeah Nay when the way was set wide open before them very few had any heart to returne into their countrie Others supposed that Cyrus did but dallie with them only permitting them to goe that hauing gadged and sounded the depth of their affections he might take occasion therby to oppresse them and deale the more seuerely with them not considering that those things which the Lord had foretold must of necessitie come to passe though men and Angels should withstand the same I so vnderstand these predictions then wherof the Prophet speakes that vnder them I also comprehend the ancient prophesies in which the Lord had said to Abraham that his posteritie should be led captiue and should after be restored to their first libertie Gen. 15.13 And so we must come to other prophesies of this nature by degrees which successiuely followed one anothet for euen this prophesie was many times confirmed now in one age and then in another His meaning is then that the Lord yet neuer foretold any thing but the issue and euent answered vnto the beginning God yet neuer foretold any thing but the euent was answerable to the beginning Vers 4. Because I knew that thou art obstinate and thy necke is an yron sinew and thy brow brasse The Iewes obstinacie inpudencie discouered THe Lord heere protests by his Prophet that he spake of things to come because of the peoples obstinacie As if the Prophet should say I haue done more for you then stood with my calling Not that he only bent his speech this way for wee know that the principall drift of his sermons appertaines to the godly who quietly obey and willingly giue eare But Isaiah that had to deale with a froward people rightly affirmes that God would haue vsed a most soueraigne remedie in ratifying his law by many prophecies and that successiuely one after another For as hee had foretold nothing but the truth to their fathers so he shewes that he continues still so to doe that heereby hee might batter downe the obstinacie and rebellion of this people Hee saith their necke was as an yron sinew because it could not be bowed I grant that sinewes are stiffe yet they are bowable But heere he saith nothing will bow them because they are as vntamed heifers Afterwards hee addes a brow of brasse to set forth their impudencie Two things holds vs in awe Two things keepes vs in awe first teachablenesse if we willingly submit our selues to the wholsome admonitions and instructions which shall bee tendered to vs. Secondly if being ouertaken with anie sinne wee be so touched with true remorse and blushing that wee condemne the euill committed where these two graces humilitie and shamefastnesse are wanting it is a signe of a desperate obstinacie By two arguments thē the Prophet shewes that this people was giuen vp to all iniquitie in that hee affirmes they were become vnteachable and shamelesse Notwithstanding when the Lord cannot otherwise remedie such a mischiefe yet he so farre supports our rebellion as to admonish vs of things to come And thus transforming himselfe as it were he is readie to trie all the waies hee can that hee might allure vs vnto him and set vs againe in the right way Vers 5. Therefore I haue declared it vnto thee of old before it came to passe I haue shewed it thee lest thou shouldest say Mine Idoll hath done them and my earned Image and my molten Image hath commanded them AGaine he propounds the same thing vnto them that the people being deliuered out of Babylon might acknowledge that God himselfe had done it lest they should attribute this redemption either to their Idols or to fortune Quest If it bee asked wherefore the Lord makes mention of Idols seeing the Iewes professed to worship but one God I answer Ans they were already so corrupted by ouer much familiaritie with the Gentiles and had so defiled themselues with superstitions that God was in a manner vtterly forgotten Ezechiel complaines of this in his eight Chapter vers 3. For there being carried in a vision into Ierusalem hee saw the Sanctuarie of the Lord polluted with diuers idolatries and abominations It is no maruell then if our Prophet put them in mind of God the onely author of all benefits to the end they might acknowledge their redemption to be his worke Lest thou shouldest say He meanes that the Iewes should be inexcusable if they did not confesse this benefit of being set free from bondage to proceede from Gods hand For that which was foretolde so long before came it came to passe could not fall out neither fortune nor chance Hee ioines Gods prescience then with his power shewing that he hath not only foretold these things but hath also performed them Heere then we may behold as in a glasse the frowardnesse of our owne hearts A looking-glasse wherin we may take a view of the frowardnesse of our nature which are alwaies plotting how to bereaue the Lord of his deserued praise euen as oft as he sends vs any helpe or bestowes any benefit vpon vs whereby he stretcheth out his hand to becken vs to himselfe But the world resists God in this behalfe euen with an high hand euermore attributing that to creatures which proceeds from God as in the Papacie where wee see they ascribe the benefits of God vnto the Saints departed as
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
say If there bee any power in mee then vvill I manifest the same for your saluation and lest your mindes should vvax drouzie in so difficult a thing J sweare by my inuincible hand that conquers all things that you shall remaine safe and sound by my meanes whatsoeuer dangers can befall you to the contrary As oft then as hee promiseth vs saluation let vs forthwith bethinke vs of his vertue and power If I giue is a phrase of speech wherein more is vnderstood then that which is vttered and it teacheth vs with what holinesse and feare we ought to vse an oath With what reuerence we ought to vse an oath The words themselues are as much in effect as if he had said Let mee not be beleeued heereafter if the euent of these things doe not manifest the truth of these promises When hee promiseth a peaceable inioying of vvheat and vvine it is to shew that when the Church is destituted of them that it fals not out by chance but by the iust iudgement of God For as oft as the enemies spoile and rob vs of them let vs assure our selues that this falles out by Gods permission according as he threatens vs in his Law Deut. 28.33 As on the contrary God the author both of weale and woe it is by the speciall blessing of his hand when euery one sits in peace vnder his owne vine and vnder his owne figge-tree 1. King 4.25 Vers 9. But they that haue gathered it shall eate it and praise the Lord and the gatherers thereof shall drinke it in the Courts of my sanctuary SEe heere both the exposition and confirmation of the former sentence An exposition confirmation of the former sentence For hauing protested that hee would no more suffer the goods of the church to be exposed for a pray he now addes that shee shall inioy them In the meane while he shewes that we may iustly call wheate and wine ours when wee haue obtained them by our honest labour for those who rob others of their bread or get it by vnlawfull meanes hold it not by any right from the Lord neither can they attribute goods so gotten to his blessing as if they iustly possessed them To which also answers that in Psal 228.2 Thou shalt eate the labour of thine hands thou shalt be blessed and it shall goe vvell vvith thee But seeing he assignes food to such as shall till the ground wherefore saith he Obiect that they shall giue thanks to God Wherefore should men praise the Lord when they reape the corne and gather in the grapes by their labour and industrie This might seeme to be but a fained thanksgiuing seeing it is attributed to mens good husbandry and that God should deserue no thanks for that which a man hath atchieued by his honest paines Ans But wee must note that after the Prophet hath taught them the lawfull meanes of getting their liuing he therewithall addes that our labour shall be in vaine if the Lord himselfe doe not by his blessing of the same furnish vs with things necessarie For all that we inioy belongs of right to him and to him alone ought we to giue the honor of all that which we haue gotten When he addes in my holy courts he alludes to the solemnitie of the sacrifices They might drinke any where else it was in euery ones power to eate at home But he alludes to the custome which they held in sacrificing their first fruits vnto God at what time they consecrated the reuenues of the whole yeere as the Law inioined them Leuit. 2.12 and 23.10 And this sentence is very frequent in the bookes of Moses Thou shalt eate and reioice in the presence of thy God Deut. 12.18 Vers 10. Goe thorow goe thorow the gates prepare you the way for the people cast vp cast vp the way and * Or paue it with gather out the stones and set vp the standard for my people FRom the former words he concludes that they shall freely passe thorow the gates of the Citie which were either shut vp or broken before shut vp during the siege of the enemie broken when the Citie was destroied and raced euen with the ground Thus his meaning is then that the Citie shall be so restored that the inhabitants thereof shall be gathered in great troopes and that they shall often passe to and fro Some thinke that this speech is directed to the Pastors namely they should enter into the gates and passe thorow before others as their leaders But the sentence is generall and figuratiue wherein hee compares the Church to a Citie well peopled which notwithstanding had been laid waste for a time and desolate as Ierusalem was Others descant more wittily and say that the gates of the Church shall be open when remission of sinnes is there preached by meanes whereof God cals men vnto himself But if we will haue the Prophets true meaning then let vs note that all this is spoken figuratiuely as wee touched before Cleanse the vvay for the people See wherein the office of the Pastors properly consists but the Prophet hath spoken generally and addresseth his speech to all such whose seruice God vseth to prepare the way for his people Chap. 57.14 Then he spake to the Medes and Persians through whose meanes the Lord gaue the Iewes passage to returne home but afterwards he comprehends all others by whom God restored his Church Now he commands all men with authoritie to clense and make the vvay plaine that the Iewes might know how euery impediment should easily be remoued and that their greatest enemies should forthwith yeeld obedience to Gods commandement and herewithall he also bids the faithfull to fit themselues in good earnest for their iourney as if many workmen were alreadie prest to second them And the weight which is in the repetition of the words ought to be noted for they serue for the further confirmation of the matter Paue it vvith stones The verb Sakal signifies as wel to take away the stones as to paue And I had rather take it in this latter signification though the expositors for the most part be of the contrarie opinion Hereunto appertaines that which he saith touching the setting vp of the standard For his meaning is that the nations shall as readily obey Gods commandement as the subiects doe their Princes For they assemble and runne together when the ensigne is displaid and imploy their endeuors to bring back the people He speakes very magnificentlie then of Gods power that the Iewes might be well assured to be restored to their first estate one day Vers 11. Behold the Lord hath proclaimed to the ends of the world tell the daughter of Zion Behold thy Sauiour commeth behold his wages is with him and his worke is before him An obiection preuented THe Prophet meant to say that the Lord in working miraculouslie beyond all hope and conceit of flesh and blood will cause all nations