that they were smitten with thunder and lightning For as they are bold to coine fables so are they not afraid to auouch any thing that comes in their heads euen as if they had found the same recorded in some anthentique historie But the words shew that this was no such apparant slaughter for the Prophet saith that they lay all dead vpon the earth if they had bin smitten with lightning euery one would haue perceiued it neither would the Prophet haue concealed it The coÌiecture of the Rabbines then you see is confuted out of the very text but I had rather lane off in the mid way It sufficeth that wee know thus much the Lord was minded to deliuer Ierusalem out of the hand of the Assyrian and he smote the host with sudden death altogether without mans helpe Vers 37. So Sennacherib King of Ashur departed and went away and returned and dwelt at Nineueh NOw Isaiah shewes with what dishonour this Tyrant retired who before in his conceit had deuoured all Iudeah and durst challenge the Lord himselfe In that he expresseth his recoiling backe with so manie words to one purpose it is to cast disgrace vpon his cowardly flight for it is no superfluous repetition when he saith he departed hee vvent his vvay and he returned Il partit il s'en alla il retourna The name of King is also added to his further shame As if he should say See this King this great King Chap. 36.4 whom Rabshekeh extolled so highly because of his power Hee came not into Iudeah to returne with infamie but God for his mercy and truthes sake droue him out thence euen as chaffe before the wind Where it is said hee returned to dwell in Nineueh it shewes vs further that hee not onely left his courage but his forces also quailed for hee would not willingly haue staied at home if despaire had not been as a chaine to keepe him in he contented himselfe with his kingdome then whereof Nineueh was the mother Citie Afterwards when the Caldeans had subdued the Assyrians the Monarchy was transported vnto Babylon to wit ten yeeres after the death of Sennacherib in which time Esar-haddone of whom mention is here made reigned For Paricides being winked at and supported by many the forraigne enemies might easilie conquer and subdue a nation full of factions and therefore Merodach hauing made vse of this occasion inuaded the Assyrians and brought them vnder his command Vers 38. And as hee was in the Temple worshipping Nisrock his God Adramelech and Sharezer his sonnes slew him with the sword and Esar-haddon his sonne reigned in his stead THe Rabbines Rabbins bold in coining fables giue themselues the like libertie heere to coine deuices for they faine that Sennacherib asked his idoll why he could not vanquish the Iewes and it answered because Abraham meant to haue sacrificed his sonne to God And then this Tyrant following this example determined to offer howsoeuer he could not by and by dispatch himselfe out of these incumbrances Rom. 8.26 yet the holy Ghost did suggest into this confused and perplexed spirit of his such groanes as could not be expressed And in truth it had been an vncoth and absurd message if so bee God had not conforted him inwardly by the secret worke of his Spirit who was now a good as stricken downe to hell with the outward sound of the Prophets words Now for as much as hee would neuer haue repented being seased on by despaire mortification went formost next followed that secret worke of the Spirit which consecrated this poore dead body a liuing sacrifice acceptable vnto God Vers 3. And said I beseech thee Lord remember now how I haue walked before thee in trueth and with a perfect heart and haue done that which is good in thy sight and Hezekiah wept sore IT seemes here that he meant to reason the case with God and to rip vp his former life vnto him as one being wrongfully afflicted but he meant nothing lesse He rather furnisheth himselfe with arguments to buckle against the sharpe and dangerous temptations which might follow For when the Lord dealt thus roughly with him he might thinke himselfe forlorne forsaken and reiected as it God had disliked of all that he had done before for which cause he fortifies cheeres vp himselfe by protesting that all his actions proceeded from the vprightnesse of his heart In a word hee concludes that his indeuors were not displeasing vnto God though hee were presently taken away and thus he makes way for good hope and praier Hee opposeth not his merits then to the righteousnesse of God Hezekias opposeth not his merits against Gods righteousnes but armes himselfe against a shârp temptation neither complaines he as if he were punished vniustly but armes his selfe against a sharpe temptation to the end Gods dealing might not seem too seuere in his eies in regard that hee had so well reformed and taken away corruptions which had then the full swinge in his kingdome but chiefly in the Church God admits his children sometime to glory in their well doing I denie not but the Lord sometimes admits his children to reioice in the things which they haue well done not as vanting of their deserts in his sight but to acknowledge his benefits and to be so touched with the remembrance thereof that they may the better fit themselues thereby to beare all their aduersities patiently Sometimes also the importunitie of their enemies constraines them to glory with an holy boasting that they may commend their cause to God as to him that is the Iudge and defender of it and so Dauid boldly opposeth his innocencie against the slanders of his aduersaries and that euen before the iudgement seate of God Psal 7.9 and 17.3 It is an old practise of Satan vnder colour of humilitie to driue vs into despaire But Hezekiah meant here to preuent Satans sophistrie whereof the faithfull haue sufficient experience whilest vnder pretence of humilitie hee ouerwhelmes them in despaire We must be very warie therefore that our hearts be not swallowed vp of it Besides from his words we gather the true rule of a well ordered life The rule of a well ordered life The first rule Nothing prouokes God more then fained holinesse Ioh. 4. to wit when the integritie of the heart holds the first place for there is nothing that displeaseth God so much as when we goe about to cosen either him or meÌ by our dissimulatioÌ for as a glistering shew of works is wont to dazle our eies so nothing prouokes his wrath more theÌ feined holinesse in regard his name is thereby most profaned We know he is a spirit is it not good reason then that he should be worshipped spiritually especially seeing he protesteth that a double heart is an abomination vnto him Hezekiah therefore had good cause as you see to beginne at the vprightnesse of his heart The word Chalem which is translated perfect
so all generally and euery one particularly might imbrace these promises When hee commands them to lift vp their eies it is to shew that the cause which moues vs to faint is in that we doe not so diligentlie obserue the work of the Lord as we ought but suffer out eies to bee couered as it were with a vaile by reason whereof wee cannot see three paces before vs. Thence also it comes that we can hardly coÌceiue any hope but are euer and anon plunged into despaire when the least troubles arise Now if this bee said of the whole Church let euery man examine his owne heart Vse to vs. and see how subiect he is to this vice and let him euer stirre vp yea awaken his spirits to behold the workes of the Lord and to rest himselfe vpon his promises with his whole heart In that he saith the children of the church shall be gathered the meaning is to bee one bodie with Christ and as one fold vnder one shepheard we must be gathered into one lap of the Church For Christ holds none other to be in the number of his sheepe but such as are ioined into one body by the vnitie of one faith Christ ââlds none for his sheepe but such as are made one with him by faith Iohn 10.16 Whosoeuer then vvould bee accounted among Gods children let him be a childe of the Church for as many as are separate from her shall alwaies bee held as strangers before God As a garment or ornament The Prophet shewes wherein the chiefe ornament of the Church consists Wherein the chiefest ornament of the Church consists to wit in hauing many children gathered into her lap by forth and gouerned by the Spirit of God Behold the true beautie behold the glorie of the Church which otherwise is deformed and ill fauoured yea torne and rent in pieces if she be destituted of these ornaments Heereby we see that the Papists haue great skill in discerning of the right ornaments of the Churchâ for they please themselues in nothing but crucifixes With what ornaments the Church of Rome deckes her selfe paintings images stately buildings gold precious stones and glorious vestments that is to say in bables and puppets fit for little children But the true dignitie and glorie of the Church is all inward Psal 45.13 because it consists in the gifts and graces of the holy Ghost in a word it consists in faith and in good workes Faith and good workes the beauty of the Church Whence it followes that she is then clothed with royall robes when people being knit together by faith doe assemble into her lap and worship God in spirit and in truth Now that this promise might haue the greater weight the Lord addes an oath that he might drawes to credit the same to the end that when the Church as we thinke is at the very pits brinke we should then wait and expect her restauration Which doctrine if euer there were neede of it it is now much more For whither soeuer we turne our eies what see wee else but horrible desolations The vse to vs. What are we to doe then Let vs deliuer our soules from despaire by staying our selues vpon this oath As I liue And let not our small number dismay vs though for that cause the world despiseth and disgraceth vs. No the Lord we doubt not hath his elect scattered heere and there whom at the length he will assuredly gather into his Church Let vs plucke vp our spirits then and lift vp our eies by a true faith that wee may not onely extend our hopes to one age but to many Vers 19. For thy desolations and waste places and thy land destroied shall surely be now narrow for theÌ that shal dwel in it and they that deuoure thee shall be farre away HE confirmes that which went before A confirmation of the former sentence but in other words to wit that the change by him promised is in Gods hand who will cause his Church which hath a long time lien desolate and vvaste to be suddenly inhabited againe and that in such wise as the land shall not be large enough to containe so manie inhabitants He vseth a similitude of a Citie broken downe whose walles and buildings are reedified vnto which also the people flow in such troopes that the bounds thereof must be inlarged because the first circuits are too narrow for them all And thus he not onely speakes of the peoples returne from Babylon but also of that restauration wrought by Christ when the Church was not onely spread thorowout Iudea but also thorowout all the quarters of the world Moreouer he addes that succours shall be in a readinesse to defend the Church against her enemies which would molest her with outrages and iniuries These shall not be able to hurt her Why so God will driue them farre away not that the Church had euer any perfect rest in this world The Church attaines not a full rest in this world or could be exempt from all violence of enemies but howsoeuer it be God who still supports the infirmities of his seruants hath alwaies resisted the wicked repressed or vtterly defeated their plots that so the kingdome of Satan might neuer waxe great by the ruines of the Church Vers 20. The children of thy barrennes shall say againe in thine eares The place is strait for mee giue places to me that I may dwell ISaiah goes on with the same argument The same argument still prosecuted and vnder another figure promiseth the Churches restauration Now he compares her to a widow or rather to a wife that is barren to set forth the miserable and desolate condition of this people who were oppressed vnder so many euils that the memory of that nation was in a maner extinct for they were mingled among the Chaldeans who held them prisoners so as they were almost incorporated into one body with them Wee are not to maruell then if he coÌpares the church as a barren vvife for shee conceiued no more children in her wombe In former time the Iewes florished but now their kingdome was torne in sunder their power vtterly ouerthrowne and their name in a manner buried in obliuion when they were led into captiuitie Hee promiseth then that the Church shall come forth of these sinkes and that she who now sits solitarie shall returne to her first estate Which is signified by the word againe ââ for thereby he assures them that God was able to render them that againe which in former time he had bestowed vpoÌ them though now for a season he had depriued them thereof Whereas many take children of barrennes for orphelins me thinks it sutes not with the text because widowhood and barrennes is referred rather to the person of the Church And therefore by way of amplification he calles them so who beyond all hope were giuen to her that was a widow and barren Giue place That is to say
speake the language of Canaan and shall sweare by the Lord of hosts one shall be called the Citie of destruction HAuing threatned the Egyptians and laid forth the cause of Gods iudgements he now comforts them and promiseth them mercie for he shewes that all of them in a maner shall be restored and shall recouer a prosperous and florishing estate againe For of sixe Cities saith he fiue shall be saued so as one only shall perish He had before threatned an horrible iudgement to fall vpon the whole kingdome so as if any shall consider the former prophesie well he can comprehend nothing therein but a state vtterlie past recouerie He promiseth then that they shall be restored by a speciall fauour of God So that this is to be taken as an increase of the Churches restauration or as a full measure of Gods grace after the redeemer is sent The manner of speech is somewhat obscure but if we examine it well there is little or no difficultie at all in the sense For his meaning is that the sixt part of the Cities shall onely perish and that the rest shall continue safe The most difficultie is in the word Haheres some reade it Hacheres that is to say of the Sunne but they deceiue themselues by taking one letter for another Those who expound it of the Sunne thinke that the Prophet spake of Heliopolis but it sutes not well with the scope of the text because hee not onely promiseth that fiue Cities shall bee restored for that had been no great matter but saith in generall that of sixe townes or cities fiue shall remaine vntouched and doubtlesse there were manie Cities in Egypt I let passe the fables of the old writers and of those who haue affirmed that it contained twenty thousand Cities Yet it must not be denied but there were a great number in a Country so renowned and well peopled in a Kingdome that florished as it did and was so frequented and in so sweete and well tempered an aire Let vs put the case then that there were a thousand Cities or a few more Hee saith that the sixt part only shall perish and that the rest shall be restored so as the number of the destroyed shall bee little in comparison Now it appeares sufficiently by that which followes anon after that this restauration is to be vnderstood of the worship and seruice of God By the word lip hee vnderstands the tongue taking a part for the whole meaning thereby to shew the agreement that the Egyptians should haue with the people of God and the faith whereby they should make profession of his name By the tongue hee also notes out by a figuratiue maner of speech a confession For in regard there was but one tongue onely which acknowledged and called vpon the true God to wit of this people that dwelt in the land of Canaan it thereby appeares sufficiently that by this word tongue we must also vnderstand their consent in religion To speake the same or diuers language whereby either agreement or discord are signified are phrases of speech very frequent in the Scripture But let vs obserue that euery consent is not sufficient for example if men should agree together to retaine a worship of their owne deuising and approbation ought they not to come and consent to that truth which was reuealed to the fathers Neither doth he onely say that the Egyptians should speak one and the same language but the language of Canaan for they were to change their speech to vse that which Gold had sanctified not that the pronunciation of this language was more holy but it is commended because it containes the doctrine of truth We are to obserue this diligently to the end wee may learne the true manner of consenting We ought to labour for a âonsent in religion alwaies prouided that the condition be good We ought to seek agreement by al means but let vs beware that the coÌditions be good whereby it is procured for it is not lawfull to seeke a meane betweene both as the destroyers of true religion doe which yet would be taken for makers of pacifications Away with such light and double tongues let the truth be retained which hath no other foundation but the word of God Let them that draw neere to it speake with vs and whosoeuer falsifieth that let him auoid and chuse a language fitting his owne humour but let vs continue firme and constant in this trueth The Egyptians then cannot speake the language of Canaan vnlesse they first of all forsake their owne that is to say all superstitions Some refer this to Ptolemeus his time but without any good ground because wee may gather from the verses following that the Prophet speakes of the pure religion and true worship of God And first of all vnder the figure Synecdoche hee teacheth that the speech shall be holy taking one onely kinde thereof to wit that they shall professe themselues to be Gods seruants by swearing by his name It may be read They shall sweare in the Lord or by the Lord because the letter Lamed often signifies By. If we reade it In the Lord the sense will be that they should promise to obey him and that with a solemne oath as when a nation takes an oath of alleageance to their Prince And it is all one as if he had said they shall submit themselues vnder the power of God and yeelde themselues vnder his gouernment But in regard the other reading is more generally receiued I also the more willingly allow of it For seeing an oath is a part of Gods worship the whole is hereby signified by taking a part for the whole To sweare also by the name of God is often taken to beare witnesse that hee is the true God His meaning is in a word that they shall foundly giue their names to Christ If faith in the heart bring not forth an open profession it will surely proue but a cold opinion in stead of faith Hence we may gather that wee must make an open profession of our faith if we meane to yeeld God his true seruice and if any will keepe his faith shut vp in his heart such a one shall be sure to haue but a cold opinion in stead of faith because true faith brings forth a franke confession and so inflames vs inwardly that we shall neither will nor chuse but make that knowne to others which we carry in the closet of our hearts Euery knee shall bow before mee and euerie tongue shall sweare by my name saith the Lord Isai 45.23 Where faith is then there ought also to be the outward worship the confession of the mouth Rom. 10.9.10 Holy things must not be applied to profaâe vses Wee must in like manner obserue that the things which appertaine to Gods seruice ought not to be applied to profane vses it is the profanation of an oath then to sweare by any other thing then by the Lord. For
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 seaâch 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 coÌmanded 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
then to take to heart the workes of God and if it fall out that they draw vs to anie admiration of them yet it is but as a wonder that lasts for nine daies because our mindes presently runne after other fancies in which there is no fruit at all The Prophet awakens vs then once againe that he might chase away all sluggishnesse and sottishnesse of mind from vs that so all our senses might bee brought to comprehend the power of God First of all then hee willes them to see or behold which gets a certaine knowledge then he addes consideration which better confirmes vnderstanding and more certainly It is not certaine whether the Prophet speakes to the Iewes that is to say to those of the houshold of God or to strangers as I thinke we may generally affirme that when the Church should be restored the power of God should then be perceiued of all nations neere and far off so as all should bee compelled to admire so rare and excellent a worke It is also certaine that the Medes and Persians hauing gotten dominion ouer the Iewes were wonderfully abashed in hearing these testimonies of the Prophets but chiefly when they saw the accomplishment and effect thereof performed before their eies for they might well know that men could neuer bring such things to passe and yet they were not conuerted to God themselues for all that Vers 21. Stand to your cause saith the Lord bring forth your strong reasons saith the King of Iaakob IT was very needfull that this should bee added to the former doctrine for whilest we conuerse with the wicked they scorne our hope and thinke vs fooles and too simple and light of beliefe You see with what scoffes our weake faith is assailed and shaken Oh these fellowes build castels in the aire and perswade themselues of the accomplishment of things impossible and vnreasonable The cause why the Iews were fortified against the scoffes of the Gentiles by these admonitions For as much as the Iewes then lay open to such taunts in their banishment it was necessarie they should be fortified by such admonitions And that this sentence might get the greater weight touching the assurance of it hee sets all prophane people at nought commanding them to stand to their cause as men are wont to doe in iudgments But in calling him the King of Iaakob he bids defiance to all the idols and shewes that he will take his peoples quarrell in hand to the end they may know at length that he is the protector and defender of his owne glory in deliuering such as are iniustly oppressed And yet it was needfull that the faithfull should be fortified with an exceeding measure of faith for in what case was the estate of the Kingdome whilest they were detained prisoners in a strange land and in a manner ouerwhelmed with calamities That is the cause why the Prophet called them dead men and worme Iaakob verse 14. But their hearts were susteined by this promise in which it was affirmed Chap. 11.1 that their root was hidden in the earth when the people was compared to a tree hewen downe by the rootes onely there should come forth a rod out of the dry stocke of Ishai c. Thus by the eies of faith they beheld the kingdome that was hid for it was impossible to see it by the outward senses no nor to comprehend it by the light of naturall reason Vers 22. Let them bring forth and let them tell vs what shall come let them shew the former things what they be that wee may * Or put theÌ in our hearts consider them and know the latter end of them either declare vs things for to come 23. Shew the things that are to come hereafter that we may know ye are gods yea doe good or euill that wee may declare it and behold it together NOw hee directs his speech not onely to the idolaters but permits them also to bring in their idols as if he should say I know you thinke your idols very vvise yet they will bee able to speake very little in the defence of so bad a cause We see here that God takes vnto him the person of an aduocate speaks in the name of all the people for he will not be separated from his Church but is carefull as you see to furnish and fortifie her against all the opprobries of the wicked and against all their plots whereby they indeuor to assaile our faith We must be of good courage then seeing God is pleased to bee the pleader of our cause and stands betweene vs and the idolaters and as one armed with his owne inuincible truth bids defiance to the idols themselues being ready in person to refute their vanitie Besides he shewes that his elect are sufficiently furnished with his word to get the victorie so as they need not be afraid to vndertake the combate against all vnbeleeuers whatsoeuer And truly he that hath profited in the heauenly doctrine as hee ought shall easilie confound all the impostures of Satan by a constant and victorious faith I grant our faith begins at obedience but the teachablenesse by which wee submit all our senses to Gods worship goes so before the vnderstanding that from thence our minds are illuminated with sound knowledge By this marke wee may discerne superstition from that true religion How to discerne superstition from true religion which is directed by a rule that is neither doubtfull nor deceiueable The idolaters vaunt themselues but too much in their errors yet all their pride proceeds from folly sottishnesse and frensie For if they would consider of the heauenly doctrine with calme and quiet minds all this ouerweening by which they darken the light of truth would forthwith fall to the ground But the faithfull haue another respect whose faith albeit it be founded vpon humilitie yet it is not caried away with a foolish or inconsiderate zeale because it hath the spirit of God for the conductor and leader thereof that so she may neuer turne aside from the certaine light of Gods word Therefore where the right rule of discerning things is absent Where the right rule of discerning things is absânt there can be nothing but superstition there can be nothing but superstitions as Isaiah saith Now because things are not to be done rashly therefore the faithfull wils them to bring forth and put them in their hearts not that they meant to halt betweene two opinions being before instructed of God The difference betweene sottish obstinacie and true faith but because the superstitious could alledge nothing for themselues but that which was worthy to be laughed at of all See here againe then the difference between blockish obstinacle and true faith which hath her foundation vpon Gods word so as shee can neuer be moued But now let vs see with what argument our Prophet defends the Maiestie of God for he so attributes vnto himselfe an infinite power and foreknowledge
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 fouÌd 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 vpoÌ 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 froÌ 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
it is hid in them that are lost whom Satan the God of this world hath blinded 2. Cor. 4.3 Let the blind world then accuse it selfe when it cannot indure the brightnesse of this word and as for vs let vs stand fast and abide by this heauenly light which the faithlesse labour to dimme and darken with their mists and fogs of errors Moreouer it seemes the Prophet alludes to the Oracles which were giuen out of caues and the three footed stoole of their Idols for they were things vncertaine and full of illusions But Gods answers are free from such things for he speakes not in darknesse Prou. 9.3 but in the highest places of the Citie neither vtters he ought that can deceiue or be turned two maner of waies Obiect But will some say experience teacheth that the Scripture is both hard and obscure Ans It is very true but this is to be attributed to the dulnesse slownesse of our vnderstandings and not to the Scriptures For the blind or such as are weake sighted Simile cannot accuse the Sunne in that they are not able to behold it The fault is in themselues And yet this remaines sure that as many as are teachable and yeeld obedience vnto Gods ordinances shall not lose their labour because the Lord will shew himselfe a faithfull teacher towards the humble and meeke Psal 25.9 The Scriptures easie to them that will vnderstand Prou. â 9. Howsoeuer then all attaine not to a perfection of knowledge yet the study of such as seeke vnto God vnfainedly shall neuer returne without fruit In this clause also the Prophet shewes that the end and vse of the Law serues to bring men to God for it is the onely true happinesse of man to be knit againe to his Sauiour and the sacred bond of this coniunction consists in faith and in true pietie Now in the second member hee not onely protests that he spake distinctly and without ambiguitie but also sets forth the stedfastnes and certaintie of his word The stedfastnesse and certaintie of Gods word as if he should say I make not these large promises to circumuent or beguile pooore captiues withall as if I meant to feed you onely with faire words but I will also surely performe whatsoeuer I haue promised And thus he conuinceth their ingratitude who being called answered not for Gods meaning is to make vs partakers of all the good things which hee offers vs whereof otherwise wee are vtterlie destitute Where it followes that God speakes in righteousnesse it serues as an exposition as if hee should say Gods word neuer yet found deceitfull to any that rested vpon the truth of it My word by which I seeke to draw the Saints vnto mee was neuer yet tainted with any vntruth but containes things that are altogether righteous Psal 19.9 The words of the Lord saith Dauid are pure words as the siluer tried in a furnace of earth fined seuenfold Psal 12.6 In Gods word then wee haue a cleere righteousnesse shining out vnto vs which hauing scattered all our darknesse will forthwith inlighten our mindes and vnderstandings Vers 20. Assemble your selues and come draw neere together yee abiects of the Gentiles * Or those which carry the wood of their Idol and which pray vnto a God that cannot saue them haue no knowledge they haue no knowledge that set vp the wood of their Idoll and pray to a god that cannot saue them HE bids defiance to all Idolaters and summons them to appeare that they might haue the matter taken vp All Idolaters summoned to appeare vpon some reasonable conditions as we haue seene before in other places But the issue will goe wrong on their sides because all their reasons will bee easilie ouerthrowne As if he should say They now please themselues in their superstitions but when their cause comes once to the trial all pretexts shall by by vanish like smoke so as it will be no masterie to put them all to silence Let them assemble then if they will by troopes let them consult conspire and doe their vtmost by threats fraudes and terrors yet must the truth needes preuaile at length against them The Iewes had great neede of this confirmation in regard they saw idolatries and superstitions to haue the full swinge on euerie side and the true seruice of God vtterly to be extinct To this fortresse also must wee flee at this day when wee consider our feeblenesse and weakenesse The Turkes possesse a great part of the world The Papists aduance themselues with their crests set vp on high in euerie place and we in the meane while which are but an handfull are esteemed no better then the wormes of the earth but yet in the end truth which is great will preuaile The truth will at length preuaile and as a conqueresse will pull downe all that state and pompe which now dazles our eyes Some translate the word Pelite Reiected others Fugitiue or escaped and thinke it is directed to the Iewes which were returned home But this sense is too far fetched it rather seemes that the Prophet vnderstands thereby the reiected of the Gentiles because the verbe Palat signifies to reiect And yet the Prophet speakes not heere of the common nor worst sort but directs his speech to those that were the learnedst richest and of greatest renowne among the Gentiles For he calles them reiected in respect that they are nothing in the sight of the Lord. And yet if any had rather expound the word a farre off I hinder him not for it is as if hee had said Assemble you selues from all parts of the earth In adding those vvhich carry the vvood hee shewes with what furie Idolaters are carried away who worshippe the Idols which themselues carry vpon their shoulders in processions or we may if you will take this word To beare To lift or set vp in some high place for it is the policie of Satan to erect and set vp Images vpon pillars and in high rood lofts to strike men with an admiration of them and to draw them by the onely view to proferre them some signe of reuerence and honour And yet we may take it simply for the whole seruice which is performed to the Idols that he might plainly shew how there was nothing but vanitie and folly in all that they did For the superstitious sort cannot be ignorant that their Idols haue more need of mens helpe then men haue of theirs Idols haue more neede of mens help then they haue of theirs that can neither goe nor stand an end vnlesse men lend them their hands And to this appertaines that which is added that they pray vnto a God vvhich cannot saue them For what follie is it to pray and make vowes to a senslesse stocke or stone that neither heares nor sees And yet the vnbeleeuers ride post as it were to dumbe and dead Idols for helpe Vers 21. Tell yee and bring them
which God beares vs To the commendation of Gods mercifull nature he addes a promise that our faith might be the more surely setled he again placeth promises in the middle that so being grounded vpon them we might be assured to passe safe and sound through all dangers For it would serue to little purpose that one should describe vnto ãâã the nature of God or informe vs of his secret counsell if therewithall wee were not brought to the word wherein the same is manifested but God speakes plainely and familiarly vnto vs so as we haue no neede to enquire further We must therefore come to the word which plainely opens his will vnto vs if so be we wil containe all our senses within the bounds of it for otherwise we shall alwaies remainâ in suspence and doubt what shall become of vs though the Lord should tell vs an hundred times that he resembles men nothing at all And yet men if they would confesse the truth do desire to be certaine of their saluation and to know what should befall them afterward We are therefore to obserue this order well which the Prophet heere keepes And thus Moses brought the people to the knowledge of the word saying Aske not who shall ascend vp into heauen or who shall descend into the deepe for the word is neere thee in thy mouth and in thine heart Deut. 30.12 and this is the word of faith saith Paul Rom. 10.10 which we preach Now the Prophet borrowes a similitude here from a thing ordinarie amongst vs and it is exceeding fit for his purpose for if wee see so great efficacie in the raine which waters and fattens the earth much more will the Lord manifest his power in his word for the raine vanisheth and is subiect to corrupiton but the word is immortall immutable and incorruptible and cannot consume away as the raine doth But that we may the better vnderstand the Prophets words wee are to search out his drift Men doubt whether God will accomplish that which hee hath promised in his word for wee thinke his word hangs in the ayre without any effect but by the very order of nature hee shewes how detestable this opinion is For it is too absurd a thing to attribute lesse to the word then to an insensible creature and therefore hee teacheth that the vvord is neuer vvithout his effect Some vnderstand it as if the preaching of the Gospell were neuer in vaine but that it alwaies brings forth some fruit Which I grant to be a truth for the Lord workes by his Spirit giues increase 1. Cor. 3.7 that the labour of his Ministers may not be in vaine But the Prophet meant another matter namely that God casts not the seede of his word vpon the ground without effect neither scatters hee his promises in the ayre but we shall gather the fruit thereof if so be wee resist him not by our owne incredulitie Now hee mentions two effects of the raine which makes the earth fruitfull by falling vpon it First that men may thereby haue plentie of food to sustaine them secondly seed to sow the benefit whereof is to be reaped the yeere following If then Gods power bee so great in things transitorie how much more effectuall may wee thinke his word is Vers 11. So shall my word bee that goeth out of my mouth it shall not returne vnto me void but it shall accomplish that which I will and it shall prosper in the thing whereto I sent it God speakes to vs by men THe vvord goes so out of Gods mouth that it also goes forth of the mouthes of men for God speakes not from heauen but vseth men as his instruments to declare his will by their ministrie But the authoritie of the promises is better confirmed vnto vs when weâ heare that they proceede out of the sacred mouth of God Although then that hee vse witnesses on earth yet hee testifies that whatsoeuer they shall promise in his name shall bee ratified and confirmed afterwards before him And that he might the better ingraue in mens mindes the power and efficacie of preaching he aduertiseth vs that hee scattereth not this precious seede at randon but hath ordained it to a certaine end in regard whereof no man is to doubt of the effect For there is nothing whereunto men are more inclined then to iudge of God according to their owne fantasies that so they may reiect his word It was needfull therefore thaâ this doctrine should bee often repeated and beaten into our heads that wee might know how God will surely performe that which he hath once said As oft then as wee heare of Gods promises let vs consider what his meaning is in them as when hee promiseth free remission of sinnes We must haue an eye to Gods intention in his promises let vs assure our selues of reconciliation through Christ But as the word of God is powerfull to saue the faithfull so hath it also his efficacie to condemne the wicked which Iesus Christ himselfe affirmes Iohn 12.48 The word which I haue spoken that shall iudge in the last day Vers 12. Therefore shall yee goe out with ioy and bee led forth with peace the mountaines and the hilles shall breake forth before you into ioy and all the trees of the field shall clappe their hands NOw the Prophet concludes the argument of this Chapter The conclusion in this and the verse following for that which he hath spoken touching Gods mercy tended to assure the Iews that God would deliuer them Now he applies his discourse touching Gods infinite goodnesse to his purpose and shews that his thoughts are nothing like to the thoughts of men Take a paterne heere then of a right order of teaching namely A right form of teaching when we apply generall doctrines to the present vse Lastly Isaiah speakes of the peoples restitution which depended vpon the free mercy of God By mountaines and hilles he signifies that all stumbling blocks which should lie in the way should notwithstaÌding serue to aid those that should returne vnto Ierusalem These are similitudes then whereby hee shewes that all creatures are at Gods becke and are ready to imploy themselues to set forward his worke yea and reioice to doe it He alludes to the deliuerance out of Egypt All creatures at Gods becke according to the custome of the Prophets for so it is written in Psal 114. The mountaines leaped like Rammes and the hils as lambes What ailed thee O sea that thou fleddest backe O Iordan why wast thou turned backe For in regard that the restauration of the church is as it were a renuing of the whole world it is said that heauen and earth are changed as if they had quite altered their ordinarie course All this depended vpon the former prophecies by which they had a promise touching their returne Vers 13. For thornes there shall grow firre trees for nettles shall grow the mirrhe tree and it shall bee
our constancie But if you be resolued that hitherto you haue enterprised nothing by your most graue Counsell but by diuine authoritie from Gods word and that for the present you so continue in restoring the estate of the Church no doubt but you shall find by experience how wonderfully God will effect that which he hath giuen his Ministers in charge England shall receiue an incomparable fruit from this so happie a going forward and we shall haue cause too with you and your whole kingdome to reioyce In the meane while I will not cease to further your holy endeuours as there is good cause by my poore prayers in regard they are the best meanes I am able to afford you Farewell most noble King The Lord long preserue your flourishing estate assist and guide you by his holy spirit and in all things blesse and prosper you So be it From Geneua this fiue and twentieth of December 1551. To the Reader OF such pretious esteeme Christian Reader were the expositions of this reuerend author in the Church of Geneua that albeit some of them were by himself * To wit his ordinarie Lectures vpon the Prophets which being read in the Schooles were by approoued Notaries there taken from his mouth vârbâtim and afterwards vnder the title of his lessons or readings imprinted spoken and others of them * Namely his Commentaries whâch were written by him at spare times in the house written in Latin and that in fauor of the learned especially yet because with his more then ordinarie depth of iudgement he alwaies matched a singular simplicitie and plainenesse so that hee therein stoopes to the capacitie euen of the simplest it was thought fit that by some of good note in the said Church they should all be translated into the vulgar French for the benefit of all such as vnderstood the same Which commendable zeale and godly care of theirs as it worthily prouoked many of this our Church for the common good at the happie entrance of our late deare and dread Soueraigne Ladie Queene Elizabeth into this kingdome to translate diuers of his Commentaries vpon the bookes both of the * Genesis Ioshua and Psalmes old and * All the Euangelists Acts Rom. c. new Testament into English so if their good beginnings had been seconded by answerable proceedings thousands might I doubt not haue reaped the like fruit by those that are yet * Namely his lessons vpon the prophesie of Ieremiah the Lamentations Ezechiel c. vntranslated which they haue done by the former Wherefore this seruice to the Church of God hauing been a long time neglected and not hearing of any that purposed to set his helping hand to this so necessarie a businesse I thought it might happily prooue a labour not altogether vnseasonable nor vnprofitable if according to my poore abilitie I endeuoured either to continue forth those former good beginnings or at least thereby to quicken vp the care of such as are much more able then my selfe to prosecute the same To which purpose good Reader some few yeeres since for the first assay I selected out of this learned Authors workes in French his Commentary vpon the Hebrewes not before translated which being authorized I was bold soone after to present thee therewith Now because as I suppose it hath not passed abroad without some good fruit it hath the rather incouraged me once more whilest I profited my selfe in reading this Commentarie vpon the princelie Prophet Isaiah to haue some respect of thy profiting also For which cause thou hast the same now as the former translated allowed and also published if thou wilt for thy particular vse and profit As touching the fruit that is thence to be reaped it would bee much better that thy self from thine owne experience mightest be able to report then for me here at large to dilate Only this I thinke I may not omit if in reading this prophesie thou wouldest haue the difficulties therein cleared thy iudgement in other things not obscure either rectified or confirmed thy meditations concer-cerning diuers sorts of instructions menaces reprehensions promises and consolations enlarged Act. 8.27 to 35. loe here a Philip readie at hand in any of these things to satisfie thy desires To conclude if thou entrest vpon the reading of this booke and wouldest indeede benefit thy selfe thereby then giue me leaue to vse the Apostles exhortation though by him vsed to another purpose Be not wearie in weldoing Gal. 6.9 but proceed on constantlie so shalt thou I doubt not in due season reape if thou faint not Farewell and profit more and more in the studie of Gods word neuer giuing the Lord rest day nor night till in the truth of thy heart thou canst in some good measure professe with these three Worthies following that thou likewise hast made the same thy chiefe repast delight and treasure Job I haue not departed from the commandements of his lippes and I haue esteemed the words of his mouth more then mine appointed foode Iob 23.12 Jeremiah Thy words are found by me and I did eate them and thy word was vnto mee the ioy and reioycing of mine heart Ier. 15.16 Dauid The law of thy mouth is better vnto mee then thousands of gold and siluer Psalm 119.72 Thine in Christ C. C. THE FRENCH TRANSLATOR TO THE READER IT is twentie yeeres since and more good Reader that the lessons of M. Iohn Caluin vpon the Prophet Isaiah which being collected by M. Nicolas Gallars were printed vnder the title of a Commentarie and dedicated to that noble Prince of blessed memorie Edward the sixth King of England A long time after the Author himselfe reuiewing this collection imprinted both in Latin and in French satisfied not himselfe only to reuiew it thereby to explane that which otherwise seemed obscure by reason of the breuitie of it and to set that in order which was somewhat confused but he laboured therein with such diligence and good successe that he augmented it in Latin with excellent and necessarie matters for the vnderstanding of the text more then the third part bringing all things into so exact a forme that if any bee pleased to take so much paines as to conferre the first Commentarie or collection of those lessons with this second he shall find that which we haue said to be very true Neither was this gathered in the schooles the second time as at the first but was written in the house euen word for word by the Authors owne direction who hath so aptly disposed and couched the whole together that in perusing of it you shall perceiue in this booke as well as in others which haue alreadie passed his hands that he hath done great seruice to the Church of God and hath also faithfully chalked out the way vnto such as desire to profit in diuine studies But especially by these his Commentaries which being carefully read will serue no lesse to the explaning of
thereby but because hee would not haue men to attribute that vnto him which they haue rashly inuented of their owne heads without his commandement and also because hee cannot endure that men should establish their owne fantasies in stead of his law Although to the end he may yet touch them neerer to the quicke he by and by addes That it is a seruice falsely so called which he esteemes to be but lost labour namely that in assembling themselues in the Temple they did nothing else but weare the pauements thereof with their feete as if he should say You must needes thinke that I am much bound to you for beating mine eares thus with your feined prayers Vers 13. Bring no moe oblations in vaine incense is an abomination vnto me I cannot suffer your new moones nor sabbaths nor solemne daies it is iniquitie nor solemne assemblies THis is a very profitable admonition to represse the inordinate appetite of those who ceased not obstinately to follow their vaine and fained seruices that at least being warned of God they might repent if at any hand they would be admonished But it appeares by this place how obstinate hypocrits are in their false confidence being once hardned therein because they cannot possiblie heare the Lord although hee manifestly warne them that they should cease to lose their labour as they doe Incense is an abomination c. That he might pricke them vnto the quicke indeede he passeth yet further and tels them that such seruice is not only vnprofitable but that he also detests it as abominable vnto him and very iustly for it is an high sacriledge to prophane the seruice of God vnder which they falsely shrouded themselues For euen as God esteemes nothing more deare and precious vnto him theÌ his glory so is nothing lesse tolerable vnto him then to see it trodden vnder feete by any corruption whatsoeuer which yet is then done when euery vaine thing is set vp in stead of his true worship Some are deceiued in vnderstanding this place thinking that the Prophet speakes of the abolishing of the law for that is not his meaning but he rather brings the people of his time to the true obseruation of the ceremonies and shewes wherefore and to what end they were instituted The seruice of God was spirituall euen from the beginning of the world And whereas there were other exercises diuers from ours in the old Testament it was in regard of men and not of God for there is no changing with him Iames 1.17 but he applied himselfe to the weakenes of man This gouernment then was fit for the Iewes as an Abce for children Therefore he shewes to what end this gouernment was established and what was the true vse of ceremonies Vers 14. My soule hateth your new moones and your appointed feasts they are a burthen vnto me I am wearie to beare them THe Prophet addes nothing different from the former doctrine but in generall pronouÌceth of al ceremonies â Viz. In the performer as after appeareth by M. Caluins owne words where there is not spirituall trueth ioyned but onely a false pretence appeareth that they are not onely things vnprofitable â 1. As he performeth them that is an hypocrite his actions is vnprofitable to himselfe and impious but wicked From hence we must obserue that we labour but in vaine vnlesse we worship God aright as it is meete and himselfe prescribeth For if trueth be it indeede which pleaseth God in all things then much more doth he looke for it in the worship which is done to his Maiestie Moreouer our labour is not only lost as hath been said heretofore but the worship of God is hereby peruerted which is the greatest villanie that can be committed Now all superstitions are so many corruptions of the pure worship of God and therefore it followes that they are wicked and detestable Superstition then is to be esteemed either by the thing it selfe or by the affection of the heart from whence it proceedes By the thing it selfe when men dare bring in of their owne heades that which God hath not commanded As all those things are which superstition commonly called deuotion hath begotten One will set vp and Idoll another will build a chappel the third will found yeerely pensions to haue Masses said daily for him others such like paltrie stuffe without end or measure Now when men take vpon them to be so malepert as to forge new seruices there hath superstition the full swinge It may also be in the affection of the heart when men doe vse the ceremonies which God hath allowed and commanded in outward appearance who in the meane while sticke fast there neuer aiming at the marke and trueth of them As for example the Iewes hold the ceremonies ordained by Moses with tooth and naile but yet they leaue that which is the principall behind them For they regard a good conscience nothing at all a man shall not heare them speake of faith or of repentance they haue no knowledge of their spirituall miserie and which is worst of all they separate Christ from their sacrifices giuing no place at all to the trueth Wherein we cleerely see the trueth of that which wee haue taught heretofore to wit that it was a bastardly painted shew which they made so as their sacrifices differed in nothing from the sacrifices of the heathen We neede not wonder then if the Lord call them an abomination I will not stand to scan the phrases of speech which the Prophet here vseth they are diuers and yet notwithstanding they are not to be lightly passed ouer For the Lord well discernes how great the rage of man is to forge new seruices and therefore he vseth amplifications to depresse this vice the more and againe pronounceth that hee hates them Besides for as much as men doe flatter themselues and are perswaded that the Lord will make some account of their dreames and store of deuices he on the contrarie saith that he abhorres and detests them Vers 15. And when you shall stretch out your hands I will hide mine eies from you and though you make many prayers I will not heare for your hands are full of blood IT came not from any superstition that the people in old time vsed to stretch out their hands in prayer neither came this gesture of any vaine or friuolous lust as many others haue done But in regard that nature her selfe thrusteth forth her hands to seeke for that which she desireth testifying euen by outward signes that she hath her recourse vnto God Therefore in as much as we cannot flie vp vnto him wee lift vp our selues as it were vnto him by this signe or gesture True it is that the fathers had no commandement to doe it notwithstanding they vsed it as being inspired of God And by this very signe are all idolaters conuinced euen of sottish blindnes for they protest by this outward gesture that they haue their refuge
in plaine termes that they ought to be cleansed and washed but he commands them to shew a testimonie of their change in their whole life and in all their actions Notwithstanding hee confirmes the former sentence namely that the filthines of the people is before the Lord which defiling and stayning all their works takes away all the goodnes which might seeme to be in them He makes expresse mention of the eies of God to the end that whilst he beholds them they should not thinke to depriue him of seeing and so make him a companion with them of their blindnes Case from euill He goes on still to blame their life Some expound this place as if by euill doing the Prophet should vnderstand euill liuing But it ought properly to be vnderstood of those misdoings wherby a mans neighbour is offended Seeing in the next verse following it is said Learne to doe well where the clause To your neighbour should be supplied For he speakes of the iniuries and good turnes which our neighbour receiues of vs. Now because repentance hath his seate in the heart therfore he sets it forth by these kinds whereby men may come some what neere to the knowledge of it For euery man would bee taken for a good man but the outward works shew what euery man is within He brings them then to externall workes that by them they should shew forth the truth of their repentance Now hee comprehends the fruits of repentance vnder two members to wit a ceasing to doe euill and a learning to doe well For first wee must abstaine from doing all wrong yet so as wee deale not like those prodigall ones who would be esteemed liberall when they take from one to giue to another neither yet like those pinchpennies who thinke they haue quit themselues well when they are carefull in keeping their own doing others no harme and yet in the meane while will doe good to none at all His meaning is then to comprehend both the one and the other for the obseruation of the second table consisteth in these two points Vers 17. Learne to doe well seeke iudgement relieue the oppressed * Or him who is trampled vnderfoote iudge the fatherlesse and defend the widdowes EVen aâ immediatly before where he commanded them to abstaine from euill hee therein comprehended a continuall exercise thereof as if hee should say Hitherto your whole life hath been nothing but a committing of euill now on the otherside he teacheth them to bee meeke and curteous and drawes them to learne what it is euen as if he had had to doe with new apprentises and raw schollers And first he commands them to seeke iudgement others translate Examine your selues which I approue not For by the word seeke hee signifies a further thing namely an actuall studie as they call it Also by the word iudgement he comprehends whatsoeuer is good and right as if he should say Study to be vpright Relieue the oppressed The Prophet after his accustomed manner comes to particulars after he hath spoken of things in general and howsoeuer he had alreadie exhorted them to weldoing and equitie in speciall manner yet now willing to presse them more neerely he reckons vp some particular kindes thereof in plaine words by which hee comes to a more ample and full declaration of the generall For otherwise men would alwaies goe for iust and vpright and hardly should you stirre or mooue them with generall doctrine But when one comes once to particulars euen as if one should bring them out by the polles into open view then they are constrained to submit themselues or at the least to become more tractable whereof we haue daily experience Iudge The Prophet makes choice here of two particulars which do best of all lay open and discouer the wickednes of men For they very seldom take the causes of the widow and fatherlesse in hand because they looke not for the reward And hence it is then that poore creatures are exposed to infinite sorts of iniuries namely because no man is hastie to succour them for who will serue in the place of iustice for nothing nay are there not many who giue themselues to poll and pill the poore and needie And doth not this manifestly shew how few make conscience of executing iudgement Indeed it is no wonder if the rich and mightie haue friends to maintain and vphold their causes seeing they are drawne and allured thereunto not of conscience but for hope of gaine But the Lord here shewes that he takes care for the fatherlesse and widowes and that he will iudge and reuenge their cause if any haue offered them violence And as much he saith of all other distressed who being held down by violence and tyrannicall cruelty do sigh and grone vnder the oppression of them who are more mightie then they This ought to minister a soueraigne consolation to all the children of God whose condition it is to possesse their soules by patience For how proudly soeuer the wicked aduance themselues yet shall not that hinder the faithfull to triumph in their anguishes Let this sentence therefore bee alwaies ingrauen vpon their hearts The Lord will succour vs and Although men despise vs yet will he care for vs He will helpe the helplesse and will defend their cause Vers 18. Come now and let vs reason together saith the Lord though your sinnes were as crimsin they shall bee made white at snow though they were red as skarlet they shall be as woll COme now The Expositors haue beene wont to translate I pray you or Then but me thinks the assurance of a good cause is here noted so as the Hebrew particle now serueth for an exhortatioÌ For he shewes that the Iewes should be able to make no replies and that they would remaine starke dumbe although long time should be giuen them to iustifie themselues And surely so must hypocrites be dealt withall for they are skilfull to pleade boldly with God and will bee seeking out starting holes Therefore he saith if they bee minded to plead he is as readie as they Quest But some may demand what reason the Prophet hath to stand chiefly vpon the duties of the second Table rather theÌ vpon the duties of the first For we know that in diuiding of the law it is not without cause that God hath placed the first Table formost as in the chiefe ranke Neither is it to be doubted but as it is first in order so is it also formost in dignitie I answere Ans that the Prophets haue spoken diuerslie in reproouing the hypocrisie of men For sometimes they complaine that the Sabbath is violated Otherwhiles that prayer is neglected but chiefly and principally they crie out against idolatry and superstitions But our Prophet complaines here that men made none account of their duties towards their neighbours Yet so it is that all tends to one end namely that our workes are vaine before God when they come not froÌ a
the saluation of the Church in the middest of the ruine of it when as the wrath of God being once kindled doth begin to consume all things round about then are the bare and naked promises very hardly thought to bee sufficient for vs to rest and stay our selues vpon For this cause the Lord would haue this speciall vision conioyned in stead of a confirmation with the consolation which was proposed heretofore the more assuredly to confirme our faith that the Church should not perish no not in all the calamities that could possiblie befall it Thus I doubt not but this vision hath affinitie with that which we haue seene in the 26. and 27. verses of the former chapter And by this we may know what was the vse and end of visions For in as much as the bare doctrine is of no sufficient authority at all with vs therefore the Lord addeth visions by which he seales vp in vs the trueth of his word Seeing then that this vision is ioyned with the former promise from thence we gather a very profitable doctrine to wit that all the visions which the Lord reuealed to his Prophets in times past ought to be ioyned with the promises and to be as seales annexed vnto them Herein also we haue greatly to magnifie and extoll from time to time the wonderfull goodnes of God who is not contented to giue vs his word alone but doth also vouchsafe to set the view of the things promised euen as it were before our eyes Now he addes a confirmation because the restauration of the Church is a thing of wonderfull importance which also ought necessarily to be knowne For what shall become of the trueth of God what shall become of faith if there be no Church And if there be no Church it would follow that God were a lier and that all which his word containes were false But euen as he shewes by memorable signes that it is he alone who without the aide of men and by meanes vnknowne conserues his Church so here now by an excellent prophesie he promiseth to doe the like The vse of this prophesie then is double for in as much as Isaiah and others after him were without ceasing to terrifie and feare this people so full of obstinate malice til such time as they should be carried away captiues the Temple burnt and the citie destroyed it was very needfull in regard of the faithfull that such rigour should be asswaged by some consolation of hope Moreouer in regard that they should languish long in captiuitie and that after their returne many calamities would breake in vpon them to shake their minds and in the end should bee wrapped and as it were ouerwhelmed with a sea of an horrible ruine and almost a desperate confusion if they had not bin comforted against so many terrors they would haue perished an hundred times But the promise of the restauration of the Church did comfort and strengthen those who were alreadie fallen to the end that at the least the calling vpon the name of God which against al dangers is the onely and chiefe remedie might haue it force amongst them The word some translate The thing because the signification of this word is generall but it is rather to be taken for decree or ordinance Isaiah saith then that this was reuealed to him by a speciall vision Vers 2. It shall bee in the last daies that the mountaine of the house of the Lord shall be prepared in the topâe of the mountaines and shall be exalted aboue the hilles and all nations shall flow vnto it WHen he makes mention of the terme or full end of daies let vs remember that he speaks of the kingdome of Christ We must also vnderstand the reason why he calles this kingdome so Vntill this time all things did hang in suspence to the end the people should not rest in the estate of that time which was but a shadow but in the Redeemer who was to declare vnto them the substance After Christ came then if wee will compare that time with ours we are indeede come to the verie terme of those daies But it was needfull that the fathers which liued then should with armes stretched forth endeuour to come vnto Christ And because the restauration of all things depended vpon his comming it was for good cause that they are commanded to enlarge their hope euen vnto that day For it was alwaies profitable vnto them to know that the estate of the Church should bee more perfect vnder our Lord Iesus Christ especially seeing they were held vnder shadowes and figures and yet in the meane while were subiect to diuers changes Also the Lord did terrifie them many waies of set purpose that hee might hold them in suspence But the circumstance of this prophesie had a particular respect for they might haue very well haue fainted in the space of foure hundred yeers or thereabouts if this fulnes of time should not haue come in their minds wherein the Church should be restored to her perfection Therefore as the Church was euer and anon almost ouerwhelmed with diuers tempests so euery one of the faithfull laid fast hold in these dangers vpon this sentence as vpon a board or planck to bring them saffe to the hauen In the meane while we must note that the perfection of daies did so begin at the first comming of Christ that it runnes on still with a continuall course vntill hee appeares the second time againe for our saluation Shal be prepared This vision in appearance might almost haue seemed rediculous not only because Zion was a little hill of no great height as if comparison had bin made of a heape of dust with great mountaines but also in regard that a little before he had foretold her ruine How could one haue then beleeued that Zion which had lost all her dignitie should againe bee thus honoured with so great an excellencie that she should turne the eies of all the Gentiles to the beholding of her beautie yet is shee so aduanced notwithstanding as if shee should bee mounted higher then the Mount Olympus Let the Gentiles bragge of their mountaines as long as they will yet shall they be nothing in comparison of this little hill saith the Prophet although it be low and small in appearance To naturall reason indeede this is verie vnlike What shall Zion hang in the cloudes And therefore no question but the wicked scorned this promise Wee know well enough that impietie hath alwaies ouerflowed her bankes against God Yea the circumstance which I haue touched alreadie was enough at the first push to haue ouerthrowne this prophesie How is it then that this little hil could be so soone exalted being fallen after the desâruction of the Temple into vtter dishonour But doubtlesse Isaiah foretold not these things in vaine For in the end this little hill was truely exalted aboue the mountaines because that from thence the voyce of the Lord was heard which sounded
can so vse the matter that they shall famish for hunger euen whilest they swallow downe their morsels because his blessing being taken away all nourishment shall passe away as smoke To be short his meaning is that the people shall haue no food that shall strengthen them either because they shall haue no bread nor water or if they haue them yet they shall be able to get no nourishment out of them Vers 2. The strong man and the man of warre the Iudge and the Prophet the prudent and the aged 3. The Captaine of fiftie and the Honorable and the Counseller and the cunning artificer and the eloquent man HE mentions other helpes by which the state of nations or cities are vpheld in their perfection He threatens that the Iewes shal be wholly depriued thereof so as they shall be able to doe nothing in the house by counsell or aduice nor in the fields abroad by force of armes Now he standes not to keepe any strict order but in contenting himselfe with a briefe summe he mingles one thing with an other He beginnes with men of warre by whose hand the countrie was defended Sometimes God takes them away by death and sometimes he makes them become faint hearted and effeminate This last is the most vsuall so that the successors doe degenerate from the valor of their ancestors and those who before were stout hearted in processe of time become fearfull and are disabled for the warre We see also that the first often falles out to wit that the most valiant haue their courage by and by quailed He addes the Iudge and the Prophet Wee know that amongst the Hebrewes Iudges are taken for all gouernors whatsoeuer Also it is not to be doubted but that all Teachers whatsoeuer are to be vnderstood by the name of Prophet He threatens the Iewes then that after the ciuill gouernment shal be abolished The Magistrâcie and the Ministry that to the Common-wealth which the two eies are to the bodie and teaching extinct that then they shall be cut off And to speake the truth the Magistrates Teachers haue the same place in the Common-wealth that the eyes haue in a mans head To the same rancke also I referre the word ancients who are the fittest to gouerne because age obtaines prudence counsell and grauitie As touching the name diuine although it be taken in the euill part in the Scriptures yet it should seeme to be taken in the good part here seeing Isaiah reckons vp those things which are necessarie to defend or conserue the estate of a kingdome or citie We may well cal this man then one that knowes wisely how to forecast matters and who hath a deepâ insight into dark obscure things which are necessarie not by diuinations or superstitious Artes but with a quick and prompt iudgement and with great dexteritie of wit Also in regard that God had forbidden them to go to aske counsell of Magicians Inchaunters Diuiners and that Balaam himselfe testifies that there was no soothsaying in Israel Numb 23.23 if any had rather vnderstand this place of diuinations made by Inchantments I do not gainsaie it neither will there any absurditie follow to reckon it among the number of their chastisements to wit that this people so full of wickednesse shall be also depriued euen of all vnlawfull succours as in Hosea Hosea 3.4 the Idols are ioyned with the Altar and the sacrifices Hee calles him the Duke or Captaine of fiftie according to the manner of speech then in vse For the Captaines of fiftie were among the Iewes as they of hundreds were among the Romanes The Greekes do call them by a name which signifies Princes of hundreds And because such manner of principalitie was not in vse among the Latins therefore the name also was vnknowne vnto them The Hebrew word Ioets which I haue translated Senatour may be applied to particular persons who are excellent in knowledge But because they attribute it to Counsellors who exercise a publike charge I would not depart from the common opinion Moreouer because handicrafts men haue their good vse in the conseruation of the common good and for supporting of an estate aswell as other Arts Isaiah saith that they also being abolished the downefall of the Iewes approcheth vpon them The expositours expound that which is said in the last place diuersly word for word it is He which vndeâstandeth low words spoken betweene the teeth Now because the pythonicall spirits do giue their answeres by mumblings and low voices some thinke that he should speake heere of Inchantments Others expound it better who by the word Lachas vnderstand secret counsels But for as much as by this word we may vnderstand a graue oration as well as of things secret I haue not been afraid to translate it Oratours Notwithstanding if any had rather vnderstand it of those men who are prudent and learned who being vnfit for oratorie in publike doe yet giue counsell in secret which also is a good thing I do not say against it To conclude we are to obserue this summarie description of a well ordered estate For first Isaiah hath placed corne and other things necessarie for the maintenance of life in the forefront secondly force of warre thirdly knowledge how to gouerne the people and other parts of politicall gouernment in the fourth place the propheticall function charge and lastly handicrafts The Lord beautifies the people with these helpes whom he minds to keepe safe and sound and on the contrarie strippes those of them whom he means to bring to ruine Let vs know theÌ that all things which we finde profitable to maintaine vs in this life flowes vnto vs from the free fauour of God Whence it followes that we consider an other point to wit that we take diligeÌt heed that we by our vnthankfulnes doe not depriue our selues of so excellent gifts of God Vers 4. And I will appoint children to be their Princes and babes shall rule ouer them TO the end the vengeance of God might be the more apparent he now tels vs how wofull and miserable this change should be to wit when the faithfull wise gouernours should be cut off and that God should put dastards mecoks in their stead By Children we must not onely vnderstand them that are so in age but also in vnderstanding and manners such as are delicate and effeminate persons who haue no strength in them neither are able to manage the sword that is put into their hand He hath not opposed all the members one against an other he thought it enough to shew the meane by which a Common-wealth might soone be brought to ruine namely if so be that fooles and ignorant ones do beare rule who are as children in whom there is no wisdome nor grauitie to be found We may therfore hold it for a sure principle that he is vnfit to gouerne a Common-wealth that is not called thereunto of God nor furnished with singular vertues
brutishnes not to be touched with any feare or reuerence when the Maiestie of God is present Now God had wonderfully manifested his glorie to the people of Israel so as they ought to haue been humbled in good ear-earnest if they had had any droppe of shame or modestie in them Let the wicked then murmure against God as they will and accuse him of crueltie yet shall the cause of all their calamities be found in their owne hands Vers 9. The triall of their countenance * Or shall answere for them testifieth against them yea they declare their sinnes as Sodome they hide them not Woe be vnto their soules for they haue rewarded euill vnto themselues BEcause the Prophet had to deale with hypocrits that were shamelesse and impudent who yet bragged that they were very holy men hee saith that their very countenance testified against them what they were and that there was no need to goe seeke out witnesses a farre off to beare witnes against them to conuince them of their wickednes For he takes the word to answer to beare witnes or to confesse Howsoeuer then that they disguised their faces and their foreheads so as they were able to deceiue others yet notwithstanding God constraines them to discouer themselues and to manifest themselues to be such as they were indeede so as in despite of their teeth they bare the markes of their fraudes and dissimulations in their faces Others expound that their wickednesses were so apparent that one might perceiue the vilanie which they would couer as in a glasse But that which by and by followes confirmes the first sense when he saith they declared their sinnes as the Sodomites By which words he signifies that they so let loose the bridle to wickednes that they bragged of their filthinesse without blushing as if it had been some excellent thing worthie of praise first to haue taken away all difference betweene honestâe and vilanie and then to giue ouer themselues to all prophane licentiousnesse And therefore he compares them to the Sodomites Gen. 18 20. 19.5 who were so farre blinded with their voluptuousnesse that they cast themselues headlong with a blockish brutishnes into all manner of leaudnes You see then what is meant by the testifying of their faces whereof he hath spoken before to wit that they bare in their faces manifest tokens of impietie which were more then sufficient to witnesse their guiltines Woe be vnto them He here expresseth that which hath been said heretofore alreadie that all the cause of their euils remained in themselues because they had prouoked the Lord by their vices and naughtines And therefore they had no way to wind themselues out and if they did yet it should bee but in vaine because the euill was so rooted in their bones as if hee should haue said Seeke what pretext you can to colour your sinnes yet you cannot accuse God as if hee should smite you wrongfully Know then that your selues are the cause of it and therefore giue glorie to God and lay the whole blame vpon your owne heads Vers 10. Say ye Surely it shall be well with the iust for they shall eate the fruites of their works BEfore I set downe the opinion of others I will touch the true meaning of the words Because it is an vsuall thing that the threatnings of such heauy vengeances of God haue been wont to bring a marueilous bitter and sharpe temptation to the faithfull and withall because there is seldome any such publike calamities but they are also wrapped vp in the same with the wicked for this cause the Prophet as I take it brings them back to the prouidence of God which neuer so confounds things together but that in the middest of such confusions he hath skill to discerne betweene the euill and the good But this place is diuersly expounded For some translate Say to the iust because he is good he shall eate the fruite of his hands and after their opinion we should gather this sense I will and commaund that the godly be of good courage for howsoeuer I doe sharply punish the sinnes of the people yet notwithstanding it shall goe well with them But this sense seemes to me more agreeable Say that is hold this for a sure principle Because to say is often taken in the Scriptures to think and to haue been perswaded Psalm 39.1 as in Dauid I said I will take heed to my waies and infinite other such places He commaunds not then that one should tell the iust but that euery godly man should rather be perswaded of this truth in his owne heart namely that his estate should be happie and blessed howsoeuer it seemed miserable for the time present And so I take the word Tou for an happie and prosperous estate as in the former verse he vsed the word Raah which is of a contrarie signification against which he now opposeth Tou. And thus I thinke that Raah should not be taken for wofull but for a troublous estate Also because word for word it is Say Surely it shal be well with the iust it seemes that the particle Câ should either be affirmatiue as in many other places or rather superfluous Although it be very likely it should be put by way of confirmation as if he had said Surely it shall be well to the iust let all occasion of doubting therefore betaken away and let it be held for certaine that his condition shall be most blessed and happie Now forasmuch as this is hard to perswade any of he addes that he shal eate the fruit of his workes that is he shall not bee defrauded of the reward of his equitie Whereas others take To say to admonish and translate these words It shall be well Admonish the iust that he do well I reiect that expositioÌ as beeing drawne too farr off Vers 11. Woe be to the wicked it shall be euill with him for the reward of his hands shall be giuen him HE opposeth this as a contrarie member to the former from whence it is easie to gather the Prophets meaning to wit that his purpose was to comfort the good and to terrifie the wicked by setting forth the righteous iudgement of God For when any great calamitie falles out by which all are alike afflicted hand ouer head we begin to call it into question whether the world be guided by the prouidence of God or no or rather by the turning of the wheele of blind fortuÌe Thus the faithfull feare to be wrapped vp in the same ruine with the wicked Others againe think that it is all one whether a man bee godly or wicked seeing aswell the one as the other are alike afflicted with pestilence warre famine and other such corrections And so from thence this peruerse imagination entreth in the minde of man that there is no difference betweene the reward of the godly and the vngodly Amongst such an heape of darke cogitations many by the temptation of
the Temple but that which I haue set downe is more probable Vers 5. Then I sayd woe is me for I am vndone because I am a man of polluted lips and I dwell in the midst of a people of polluted lips for mine eyes haue seene the King and Lord of hostes NOw the Prophet telles in what manner he was effectuallie touched with this vision to wit that hee was so terrified with the feare of Gods presence that he thought himselfe vndone And hee addes the reason wherefore he thought thus of himselfe Because saith he I am of polluted lips I wonder why S. Ierome hath turned it Because I held my peace seeing there is no ambiguitie in the word It is true that the verb Damah signifies to hold ones peace but in this place there is a certaine note of the verb passiue which is added It may also be translated thus Wo vnto me for I am brought into silence because silence is often taken for death in the scripture and it is sayd that those which are buried are in silence But seeing it is all one as touching the sense I will not contend much about the translation His meaning is then that he was so terrified with the sight of God that he became as a dead man And indeede there is no cause why we should wonder at this for man must be wholly brought to nothing in regard of his flesh to the end he may be renued according to God Whence is it that men liue that is that they thinke they liue being puffed vp with the knowledge of their owne reason and power but because they are ignorant of God And so before he reueale himselfe to vs we thinke we are gods rather then men but when the Lord appeeres then we begin to feele and perceiue what wee are FroÌ thence comes that true humilitie which consists in this that men attribute nothing to themselues but depend wholly vpon God Wherefore this and such like places vpoÌ this argument ought to be diligentlie obserued Now it was an ordinarie thing with the holy fathers to crie Iudg. 13.22 I shall die I am vndone as oft as they saw God Wherfore before our minds be well awakened by approching to God in good earnest our life is nothing else but a vaine imagination we are in darknes wherein it is very hard to discerne truth from error but when we are come into the light it is easie to discerne the one from the other So when God comes to vs he brings the light with him to the end we may see that we are nothing which yet wee can not perceiue whilest we are puffed vp with a vaine opinion of our selues before Obiect Yet mine eyes haue seene Is it the sight of God which brings death to men For it seemes strange that the looke or presence of God should take away the life whereof he is the fountaine I answere Ans that this falles out by accident and in respect of our owne default and not from the nature of the Lord. Death is in our selues and we perceiue it not but when it is compared with the life of God And without all question this is it that the Prophet here meanes For he saith not simplie I am dead but he addes the reason namely because he is of polluted lips Quest But why restraines he pollution to the lips Was hee pure in his vnderstanding in his thoughts and in the other parts of his body I answere Ans The Prophet toucheth that which was the principall and most precious thing in him to wit his tongue which was dedicate and consecrated to God by whom he was instituted a Prophet And although otherwise he was a sinner yet notwithstanding in regard of the holy office which he exercised he was specially consecrated in this part And yet in as much as he answered not to the holines of God he confesseth he is polluted yea euen in that part which is the most holy in him And this I take to be the simple and natiue sense of this place although the expositors haue sayd nothing touching it hitherto In the mids This is added by way of exposition For here he puts himselfe among the people no otherwise then as one who felt himselfe guiltie of the pollution of the whole body and forgets the puritie he had receiued of God because he was vnable to stand before him Hence it appeeres how such erre as thinke the Prophet feigned as the common people are wont to doe who forge diuers inuentions of God For as I haue said the presence of God is the confounding of the flesh because it shewes vs that we are nothing in our selues He which seeth God and is guiltie of his owne miserie what can he feele but his owne perdition because God is the Iudge from whom nothing can be hidden or vnknowne in whose presence all our puritie becoms impuritie And if this befell the Prophet what may wee thinke of our selues for what are wee in comparison of him Although God hath begun to purge vs yet must wee alwayes acknowledge our vncleanenes the reliques whereof we shall alwayes feele in our flesh From this place also we are to gather a generall doctrine to wit that mens mouthes are polluted and impure if they be not purged of God All doctrines of men smell of impuritie Whence it followes that all humane doctrines do alwayes smell of their impuritie for there is nothing pure but that which proceeds froÌ the Lord. Vers 6. Then flew one of the Seraphims vnto me with an hote coale in his hand which he had taken from the altar with the tongs THe Prophet shewes what remedie was giuen him after he had been thus terrified and as he thought to death and this confirmes that which I haue said alreadie to wit that the puritie of the lips comes from God only for men can bring nothing of their owne which is not vaine and impure If any obiect it is absurd that the Lord should purge him now as if his toong had been impure and prophane before which notwithstanding was the organ of the holy Ghost I haue heretofore sufficientlie answered this obiection True it is that the Lord had purged him before but according to his measure The purgation which is now added is greater because it hath his degrees and increasings which no man can whollie obtaine at the first Wherefore we must not gather that the Prophets lips were impure before because they are now purged but wee are to regard to what end this was done namely because the Lord would augment and increase his graces in him and rayse him vp higher in dignitie to the end he might haue greater authoritie among the people and this was requisite by reason of the times and of the mutation which was then in the state The fire is taken from the altar as diuine and heauenly because the law forbad to take any strange fire from thence the reason is in regard that
whatsoeuer men doe mingle with sacred things can not but be a meere profanation Wherefore Isaiah was taught by this figure that all puritie floweth from God only Vers 7. And he touched my mouth and sayd loe this hath touched thy lips and thine iniquitie shall be taken away and thy sinne shall be purged WE see how God stoopes downe to the weakenes of humane sense He puts the tongs in the hand of one of the Seraphims to the end he may take a cole from the Altar and applie it to the Prophets mouth This was done in a vision yet notwithstanding God raysed vp the vnderstanding of the Prophet by the help of this outward signe But wee must not thinke that the cole had any vertue in it selfe as superstitious people imagin hidden vertues in magicall arts there is nothing of all this heere for it is one God and none other which can purge vncleannes from any part whatsoeuer The Angell was heere the minister of the purgation but he was not the author of it to the end we post not that ouer to another which belongs to God alone And this the Angell himselfe expresseth clearely in that he attributes nothing to himselfe but taking the holy pledge which he had receiued of God he applies it as a sacrament to the mouth of the Prophet not as if he could not haue been clensed without the cole but because this visible signe was profitable for a witnes and confirmation of such a thing And this also is the vse of Sacraments The vse of Sacraments namely to confirme vs according to our weakenes For we are not Angels to behold the mysteries of God without any helps and therefore he lifts vs vp to him by little and little and as it were by steps Behold he hath touched He shewes how the confirmation which was giuen by the signe was not in vaine God giues vs the thing signified in the Sacramenâs and feeds not our âies there with emptie shadowes but that the thing which was signified by it was forthwith granted so as Isaiah well perceiued he was not deceiued Whence we may gather that the thing it selfe is giuen vs in the Sacraments with the signe For the Lord feeds not our eyes in the Sacraments with bare and emptie figures but he ioynes the truth it selfe with them to testifie that he works by the signes effectuallie And wee must note this so much the more diligently as there are few at this day who are acquainted with the true vse of the Sacraments as also in regard that commonly there are contentions among many holy and learned personages euen about this matter Now in the first place we must hold this article The truth neuer separated from the signes yât they must be distinguished That the truth can neuer be separate from the signes although it ought to be distinguished For we see and feele the signe as the bread which is giuen vs by the Minister in the Supper and because Christ must be sought in heauen it behoues vs that our thoughts be caried thither Notwithstanding he offreth his body by the hand of the Minister to the end the faithfull might truly inioy it Faith prouided that they aspire to heauen by faith where he is He giues it then to the faithfull who raise vp their minds to him by faith because he can be no deceiuer Now the vnbeleeuers receiue the signe indeed but because they lie groueling vpon the earth and ascend not vp into the kingdome of Christ they are not partakers of the veritie because that he which hath not faith can not lift vp his thought to God and therefore can not be partaker of Christ It is faith only which opens vs the gate into the kingdome of God wherefore whosoeuer will liue by the flesh of Christ it is necessarie that he be lifted vp farre aboue all humane sense into heauen by faith In a word The Spirit there is nothing but the spirit of God only which can make vs partakers of this Communion yet notwithstanding it followes not thereupon that the truth of the Sacraments should be diminished by the vnbeliefe of men seeing God alwaies ofâreth the spirituall thing but the wicked leaue it behind them euen as the grace of God by the Gospell is offred to all but all do not receiue it although they heare it and be constreined to consent to the truth of it Moreouer we learne from this place The Word and Sacraments must go together that the Sacraments are neuer separated from the word for the Angell repâesents not a dumb person in this place but after he hath giuen the signe he by and by addes the word to shew the end of it for it could haue been no Sacrament vnlesse the word had also been ioyned vnto it whereby Isaiah might vnderstand wherefore the cole was put to his mouth And therefore let vs know that the principall part of the Sacraments consists in the word which without it are but meere corruptions as wee see at this day how the Sacraments in the Papacie are commonlie turned into meere may-games Now the summe is that there should remaine no impediment why Isaiah should not now susteine the person of God being perfectlie clensed and pure from all spot Vers 8. * Or after Also I heard the voyce of the Lord saying whom shall I send and who shall goe for vs Then I said Heere am I send me THe Prophet begins now to declare the end of this vision and why the Lord appeared in so glorious a maiestie to ordaine him a Prophet againe to wit because he was to carrie an incredible ambassage touching the blinding of the Iewes he is made more certaine then of his vocation in so odious a matter to the end that treading all feare of man vnder his feete he may obey the commandement of God for there is nothing that so secureth the minds of the faithfull as wheÌ they know they serue God He had also another testimonie to wit that he was purged of God and this was sufficient to make him vndertake the hardest burthen which could be imposed vpon him Whom shall I send The Prophet brings in the Lord speaking as if he could find no man fit to do this message Some thinke that the blockishnes of the Priests and Prophets is heere touched because not one amongst them was able to teach although they were many in number Now although this reason hath some colour yet I had rather refer it to the certentie of the vocation of the Prophet to wit that the Lord called him not forth at randon but with choice This is then a graue deliberation which the Lord takes as touching him whom he should send not that he doubteth but these maners of speech are in regard of vs euen as when he sayd I will goe downe and see Gen. 28.21 For God to whom all things are manifest needs no inquirie but to the end that men may not thinke
looke for the ruine of their enemies This place also teacheth that the Prophets were faithfull assisters one of another to the end they might serue God with one heart and affection Vers 9. * Or In the meane while For the head of Ephraim is Samaria and the head of Samaria is Remaliahs sonne If ye beleeue not surely ye shall not be established BEcause this is a repetition by which hee would confirme that which hee said before namely that God hath limited the boundes of the kingdome of Israel for a certaine time therefore I haue translated In the meane time for otherwise it would bee absurd that the chiefe citie should remaine in hir perfection after the kingdome as hee erewhile foretold should bee brought to nought The sense then is whilest the threescore and fiue yeeres are running on and comming to their end Israel hath some respite His chiefe citie shal be Samaria let him content himselfe with his boundes and aspire no higher for such shall his estate be till he be wholly cut off and be no more reputed a people Except yee beleeue it The particle Ci is put in the middest of the sentence as yeelding the reason of it And therefore some translate thus If you beleeue not that is to say because you are not beleeuers And so restraine the first member to the prophesie of Isaiah but the second to the whole word of God as if he should say If you giue no credit to my words then your infidelitie shall bee knowne to all But thus there should be no difference betweene the verbe Thaaminu and the other verbe Theamenu which are of diuers coniugations But the Prophet hath not changed the termination without cause and it appeares by many testimonies of the holy Scriptures that the verbe Amân in the coniugation of Niphal is taken for to stand or continue fast in his degree I thinke then that this is as much as if he had said Beholde your onely stay waite quietly without being vexed in your selues for that which the Lord hath promised to wit deliuerance if you waite not for it what remaines but that you perish The particle Ci signifies as much it being also vsually so taken in many other places as surely He affirmes then that they cannot stand vnlesse they beleeue this promise yea his words sound somewhat more bitingly namely that although they refused to giue credit vnto it and should endeuour to the vttermost to ouerthrow the stedfastnesse thereof yet would God for his part continue still to bee firme and sure as also that themselues could not stand vnlesse they rested vpon the promise here offered them Whence we haue to gather a generall doctrine to wit that our destruction then approcheth when we shall depart froÌ the word of God howsoeuer we imagine our selues to be well and sufficieÌtly grounded For our saluation is inclosed in the word of God and when that is reiected God iustly auengeth the wrong that is done to him therein for hee was neere to haue sustained men by his power if they had not voluntarily plunged themselues headlong into destruction we must rest confidently then vpon the promises of God or else it is in vaine to looke for saluation Vers 10. And the Lord spake againe vnto Ahaz saying BEcause the Lord knew very well that King Ahaz was so wicked as he would not rest vpon his promise he therefore sent Isaiah to confirme him by adding a signe For when God sees that his promises suffice vs not hee addes fit and conuenient signes according to our weakenesse to the end wee should not onely heare him speake but that also in seeing his hand reached forth vnto vs we might be further confirmed by euident testimonies Whereupon we ought diligently to note the vse of signes namely to what end God shewes miracles to wit that wee might bee confirmed by them in the certaintie of the word For when we see his power if we make scruple to beleeue his word hee corrects our doubting by making vs see euen the thing it selfe and miracles being added to the word doe become seales thereof Vers 11. Aske a signe for thee of the Lord thy God aske it either in the depth beneath or in the height aboue I Vnderstand these words hie or low simplie He puts it to his choyce to choose a miracle whether he aske it in heauen or in earth It may be this word in the depth hath some greater vehemencie in this place as if he should say Take thy choice God will shew thee by and by that his dominion is farre aboue all the world yea that it reacheth euen to the bottome of all depths so as at his will and pleasure he can raise the dead out of their graues See here then a singular goodnes of God towards the King and towards the people that not only patientlie beares with their distrust for a time but thus graciouslie submits himselfe so far as to be readie to giue them euen such a signe as they themselues would desire for a pledge of his power Indeed he had not so much regard herein to the wicked alone as rather to prouide for the weake which had some seed of godlines in them to the end they might be the more assured that Isaiah spake not at aduenture seeing he could so readily shew a signe of the power of God for a confirmation of his speech The same goodnes of God is now displayed towards such as he beares so much withall although he haue iust occasion to be angrie with them For how great iniurie do they to him when they doubt of his truth What is left to God I pray you when he is dispoiled of that Now although wee doubt yet he is not only contented to pardon it but also to vnderprop our distrust not with words only but which is more with miracles and presents them not only to the faithfull but euen to the vnfaithfull likewise of which wee may take a view in this king Now if he be so gentle to strangers what shall we thinke he will be to his owne houshold seruants which wait vpon him Vers 12. But Ahaz said I will not aske neither will I tempt the Lord. HE vnder a faire pretence refuseth the signe which the Lord offred him saying that he would not tempt him for he seemes as if he beleeued the words of the Prophet demanding nothing else but the word And truely as impietie is detestable before God so doubtlesse he greatly priseth faith Wherefore it should seeme that he who rests vpon the only word of God despising all things else is worthie of great praise because there is no greater perfection then to submit our selues to God Obiect But wil some say Do we tempt God when we receiue that which he offreth Certainely no. Ans Ahaz lied then when he refused the signe which was offred him vnder pretence of not tempting God for there is nothing better or more excellent then to obey God It
is a great vertue in deed to aske no-nothing but the word but if God be pleased to adde somewhat more vnto it it is then no vertue but a vice to reiect such an help as a thing superfluous Yea there is great iniurie offred vnto God in despising his liberalitie as if that which he doth for our sakes were vnprofitable or as if he were ignorant what things were good and necessarie for vs. Wee know that faith receiues her chiefe praise because she holds her selfe in obedience but when we will be wise in our owne conceits and despise the least thing which is of God we are abominable before him what pretence soeuer we make before men We must so ioyne faith to the word then that we despise not the helps which he offreth and giueth vs for the strengthening of our faith As for example the Lord in the Gospell offreth vs all things necessarie for our saluation for seeing by it we be ioyned to Christ the summe of all good things is conteined in it But to what end serueth Baptisme and the holy Supper then should we esteeme them as things superfluous No surely because whoso without flattering of himselfe shall take knowledge of his infirmitie which all from the least to the greatest ought to feele such an one will be willing to strengthen his faith by these helps True it is we ought to mourne and weepe that the holy truth of God which can not lie should haue need of any prop for the infirmities sake of our flesh But in regard we can not cast off this corruption from vs at the first chop whosoeuer according to his abilitie shall adde faith to the word he shall forthwith render perfect obedience to God The signes and word must not be separated where God hath coupled them together Let vs learne then to imbrace the signes with the word seeing it is not in the power of man to separate them Now in that Ahaz refuseth the signe which was offred him he therein shewed his rebellion vnthankfulnes for he despiseth that which God had presented him for his exceeding profit Heereby also it appeares after what maner we ought to require signes to wit when they are offred vs of God he then which refuseth them must needs reiect the grace of God therewithall Some franticke ones there are at this day who make no reckning of Baptisme nor of the Lords Supper thinking them abces for little children which yet they can not do but they must therewithall reiect the whole Gospell for those things must not be separate which God hath ioyned together But some wil aske notwithstanding Quest whether it be not lawfull to aske some signes of God for we haue an example thereof in Gedeon who desired that his vocation might bee confirmed with some signe the Lord granted his request and disliked not such a desire Iudg. 6.17 To this I answere Ans that although Gedeon had no expresse commandement of God to aske a signe yet notwithstanding he was stirred vp to doe it by the holy Ghost and did it not of his owne proper motion Wherefore we must not take the like libertie to our selues by abusing his example especiallie seeing the importunitie of men is so great that they make no bones to aske signes of God without end or measure Such a boldnes therefore is to be suppressed to the end wee may content our selues with those which God offereth vs. Two sorts of signes Now there are two sorts of signes some extraordinarie which we may call supernaturall as that whereof the Prophet wil speake anon and that which was giuen to Hezekiah as we shal see God willing hereafter Isay 38.7 Others are ordinarie and in daily vse as Baptisme and the holy Supper which conteine no miracle at the least which can be seene to the eye or by any other outward sense For that which the Lord miraculously works therein by the holy Ghost can not be seene but in the extraordinarie the miracle is visible to the eye Extraordinarie miracles visible Now all other signes haue the same end and vse because that euen as Gedeon was confirmed by that maruelous signe so also are we confirmed by Baptisme and the holy Supper although we see no miracle before our eyes Vers 13. Then he sayd heare you now ô house of Dauid is it a small thing for you to grieue men that ye will also grieue my God BEcause it was an intolerable wickednes to shut the gate against the power of God which should confirme the truth of the promise vnder colour of honestie and modestie the Prophet is iustlie offended and sharplie rebukes these wicked hypocrites Now howsoeuer it were an honorable thing for them to be held for the race of Dauid which had been so indeed if they had walked in the steps of Dauid yet notwithstanding he now calles them the successors of the house of Dauid rather by way of reproach then otherwise And in very deed the ingratitude was so much the more heinous because this fauour was reiected by that house out of which the saluation of the whole world should come Their originall therefore from whom they had so shamefullie degenerated was a great dishonor vnto them And wee must obserue this order heere for we ought not to begin with sharp reprehensions but with doctrine to the end men may be gentlie drawen rather then enforced by it Doctrine When the bare simple doctrine will not serue then we must adde confirmations Confirmations but if they will profit by heither of these then it is needfull to vse greater vehemencie In this maner it is that Isaiah thundreth here Reprehentions for hauing offred doctrine and signes to the king without fruit he now vseth the last remedie sharplie and grieuouslie chiding this obstinate man and not him alone but also all the house royall which was defiled with this impietie Is it a small thing He vseth comparisons betweene God and men not that those of whom hee speakes to wit the Prophets and faithfull Teachers can in deed be separated from God for they are nothing else but the instruments of the Lord hauing one common cause with him as long as they discharge their duties And the Lord testifies of them who so despiseth you despiseth me and he that heareth you heareth me Math. 10.40 The Prophet then shapes his speech according to the impietie of Ahaz and his fellowes because they thought they had to do only with men And no question but we may heare the like voyce which the wicked belch out euen amongst vs at this day Are they not men that speake vnto vs and by this meanes they thinke to make voyd the doctrine of God It being then an ordinarie thing amongst the prophane contemners of holie doctrine to speake thus the Prophet acknowledgeth indeed that they were men which had this charge committed vnto them to teach the word of God As if he should say be it that I am
hee hath reiected and cast off his people This place is worthy our obseruation in the meditation whereof wee ought continually to be much encouraged yea if so be the Lord proceede so farre as that he hath turned his face away from his people and should reiect those who make profession of his name yet for all this must wee wait vpon him with inuincible patience This is the only remedie wee haue The word waiting hath great emphasis in it as if hee should say Yet notwithstanding will not I turne away from the Lord I will still perseuere in faith He yet augments the matter when he addes So I will wait Seeing our faith is wont to stagger and faint when offences doe happen It is greeuously shaken when we see our selues forsaken of our companions and that the sworne enemies of the Church doe proudly vsurpe the title of it for offences for the most part doe cause vs to turne away from God filling vs with such perplexed thoughts that we are ready to call the truth of his word into question This consolation then is very necessary as well in the calamities wherewith the Church is oppressed as in the troubles wherewith shee is tossed by the disloyaltie of others Vers 18. Behold I and the children whom the Lord hath giuen mee are as signes and wonders in Israel by the Lord of hostes which dwelleth in Mount Zion HEere the Prophet not onely testifies that hee will wait in patience but also shewes what his constancie is proposing himselfe with his disciples and those which remained with him to open view As though hee should say Although others recoile yet Lord behold I am readie to doe thee seruice and I also bring those with mee whom thou hast vouchsafed to saue miraculously by my labours Hee shewes an inuincible manfulnesse then and protests that he will continue in the faith and obedience of the Lord although all should reuolt By Children hee vnderstands seruants and ministers following therin the vsual custome as well of the Hebrew tongue as of the Latine Now he speakes of the Disciples whom he mentioned before Whence it appeareth what their dutie is who would bee reputed the true disciples of the Lord to wit that they protest with Isaiah to be teachable and readie to hearken and that they be readie to obey as soone as the Lord shall speake The teachers also ought to bring their disciples with them and not to send them alone before them they ought to march in the first ranke and to shew them the way by their example as was said in the second Chapter verse 3. otherwise they should haue no authoritie in teaching The Apostle in the Epistle to the Hebrewes Heb. 2.13 applies this place to Iesus Christ and from thence drawes an admonition which ought to serue vs as a sharpe spurre to the end wee should not thinke to follow Isaiah alone for our leader and Doctor but Christ himselfe and to bee so much the more encouraged to run our course with greater alacritie Which the Lord hath giuen me The Prophet shewes heere of whom it is that we hold our faith to wit of God and of his free election For Isaiah preached to all publikely admonishing euery one and soliciting all without exception to draw neere vnto the Lord but the word profited those onely which God had giuen him By the word Giuen hee meaneth those whom God drew inwardly by the secret instinct of his holie Spirit for otherwise the externall voyce should haue sounded in the eares of the people in vaine and thus it is said that the elect are giuen to Christ of God his Father Ioh. 6.37 Whereby we perceiue that the promptnesse of faith depends not vpon the will of man but that some few among many doe beleeue because as S. Luke saith they were ordained before vnto life Act. 13.48 Now God is wont to call them whom he hath predestinate and sealeth vp the testimonie of their adoption effectually in them to the end they may giue themselues to teachablenesse and obedience Such a thing is the gift then whereof Isaiah speakes in this place But this agrees fitly vnto Christ to whom the Father offereth and giueth Disciples as it is said in Iohn No man commeth vnto me except my Father draw him Iohn 6.44 Whence it followes that he is appointed our gardian to preserue vs vnder his protection vnto the end and therefore he saith That none of those whom the Father hath giuen him shall perish Ioh. 17.12 Ioh. 10.20 Signes and wonderâ Some referre this to miracles amisse for the sense is farre otherwise namely That all the faithfull shall not onely be hated but also bee had in execration so as they shall be esteemed monsters and that not amongst strangers and open enemies but euen in Israel it selfe whereof wee haue experience at this day The Papists on the one side abhorre vs more then Turkes or Iewes nay more then dogges and swine Now although this be odious yet must wee not be much astonied thereat for this prophesie of necessitie must euen now bee fulfilled The Prophet found it by experience amongst his owne people as all those haue likewise done which haue followed his doctrine But wee finde not onely this hatred towards vs in the Papists alone but euen in those who would seeme to haue profited most in the Church and the greater part of these abhor vs mocke vs and esteeme vs as very monsters onely because we trouble our selues so much and are so carefull for the saluation of the Church of Gods honour and of life eternall But yet let vs not bee afraid to put our selues into dangers to incurre hatreds enuies taunts banishments want hunger nakednesse and last of all death it selfe for all this To them indeede they are monstrous things for how caÌ they taste of these soueraign good things with any relish whilest they pamper themselues and are so carefull for their quiet and ease But to the end their flouts may not astonish vs we must arme our selues with this exhortation of the Prophet Now to the end hee might shew how vaine and friuolous the conspiracie of the wicked is hee stoutly triumphs ouer the pride of the whole world by placing the Lord of hostes as opposite against them as if he should say I passe nothing at all that men abhorre and detest me seeing I am assured that God is on my side When hee also addes that the Lord dwelleth in mount Zion these words carry great weight For though the people were couered vnder an infinite heape of vices and wickednesse yet they gloried as if they onely were holy to the Lord and in abusing his promises they condemned the true seruants of God which reproued them On the contrarie that the Prophets might pluck this pride vain confidence away froÌ them they testified that they were the Ministers of the onely true God whom this people notwithstanding falsly bragged to worship in Mount Zion Now
God did not so chuse his dwelling place there as if being tied to that he would therefore allow a bastard and newfound seruice but would be sought and serued there according to the rule of his word And therefore Isaiah taking the God which dwelled in Mount Zion on his side taxeth and sharpely galleth the hypocrits who foolishly and proudly bragged as oft as they cried The Temple of the Lord Ier. 7.4 because it was rather an idoll wherein they gloried contrary to Gods word Now although they snatched the promises to themselues yet they falsly alleadged them against the true seruants of God as the Papists at this day doe against vs. The Prophet then adorneth God with this title to the end hee may vnmaske those hypocrits which made no conscience vainely to oppose the name of the Temple against the expresse word of God And in this regard Isaiah now saith Take vs for monsters as it pleaseth you yet notwithstanding God will approue of his owne you cannot abhor them but you also therewithall reiect the God of Abraham and Dauid whose seruants we are Vers 19. And when they shall say vnto you Enquire at them that haue a Spirit of diuination and at the Soothsayers which whisper and murmur should not a people enquire of their God from the liuing to the dead BVt if they say The Prophet goes on with his speech to wit that all the faithfull being armed with the authoritie of God should not onely as with a buckler but as with a wall of brasse constantly resist all impietie He admonisheth them then to continue stedfast and not to be shaken if any should offer to solicite them to superstition and idolatrie Hee vseth the plurall number to shew that it was a vice common among all estates which had ouerflowed euery where as if he should say I see very well what will come to passe you shall be in great danger for those which remaine amongst you will indeuour to turne you aside from the true God because themselues being wicked will also desire to haue you become like them There withall he sheweth how wickedly they were reuolted from the law and couenant of God in that they were not ashamed to solicite others to seeke vnto Sorcerers and Enchanters whose verie names ought to haue been abominable and accursed vnto them A people Some reade this altogether in the person of the wicked as if vnder pretence hereof they would deceiue the simple to wit that there is no nation whatsoeuet without oracles reuelations but euery one asketh counsell at his gods or at least of the Magicians and Soothsayers Yet notwithstanding mee thinks the opinion of others is more sound who thinke that Isaiah teacheth his disciples how they should answere if so be any should solicite them to idolatrie And yet this doth not sufficiently open the meaning of this place for commonly it is expounded as if it were a comparison from the lesse to the greater What doe the Gentiles aske counsell at their gods which notwithstanding are falsly so called and shall wee not make more account of him whom wee know to be the true God especially seeing he hath manifested himselfe so to be vnto vs and that by so infinite testimonies Is it not a foule shame that the heathen should make more reckoning of their gods then we doe of our God But I rather expound this of the Iewes themselues who are called People by way of excellencie because they were adopted of God Neither is it materiall that the Prophet vseth the word Elohim Gods in the plural number for the same word is taken in the like sense in the singular This text is a buckler wherewith we ought to beate backe all those superstitions which glide so smoothly thorowout the world And if others doubt and stand in a mammering whether they should aske counsell at dead Idols or at Saints departed yet let vs alwaies haue this answere readie at hand That wee ought to aske counsell of God onely Now the Prophet alludes to the place in Deuteronomie where the the Lord forbids that they should goe to Enchanters or Sorcerers Deut. 18.10 And lest they should alleadge the examples of the heathen who had their Soothsayers and expounders of dreames and obserued the flying of the fowles hee addes in 15. verse that they should not want a Prophet neither should they be left destitute of necessarie doctrine It was the will and pleasure of God then that they should wholly depend vpon his word and onely learne from thence whatsoeuer was expedient for them to know and so to yeeld him loyal obedience As touching that which followes from the liuing to the dead some expound it otherwise and interpret for in stead of from and then the sense is this Will yee aske counsell at the dead for the matters of the liuing But in regard this sense is constrained it should bee more proper it may bee to expound it thus The Lord will be our master and for this end hath ordained his Prophets that wee should learne his will of them for the Prophet is the mouth of the Lord. It is not lawfull then to goe vnto the dead to whom this office was not giuen and adde hereunto also that the Lord mindes not to vse the seruice of the dead to teach vs. But yet when I haue well considered the text somewhat more narrowly I had rather translate the Hebrew word Bead From to wit froÌ the liuing to the dead as if he should say that one onely God ought to suffice vs as well for the liuing as for the dead Whether thou considerest the heauen the earth or the lowest parts thereof thou shalt finde that one God onely sufficeth vs. Me thinks this sense is most proper and easie The Prophet then armes the faithfull against the deuises and plots of the wicked which otherwise might haue caused them to reuolt to the end they might content themselues to haue God onely for their Master and that they should not doe him that iniurie as in forsaking his doctrine to giue themselues to other teachers but rather casting off all other things they should onely depend vpon the truth the which hee repeates and confirmes immediately Vers 20. To the Law and to the Testimonie if they speake not according to this word it is because there is no light in them THis place is diuersly expounded For some take it to be a forme of an oath as if the Prophet should Sweare by the law that those were apostataes which drew others to the like apostasie with them But I take it otherwise namely that we are rather brought to the Law and to the Testimonie because the particle Lamed shewes that this is the true sense The Testimony is conioyned with the Law not as if they were diuers things but for the plainer vnderstanding As if hee should say To the Law which containes the Testimonie of Gods will toward you Lastly we must take the word Testimony for an
he vtters a vehement speech in turning himselfe to the Patriarke and God in speaking to him that was dead testifies to the liuing that that which he had long ago promised to wit that the posteritie of Abraham which should be innumerable as the sand of the sea Gen. 13.16 22.17.28.14 should not stretch it selfe to a confused multitude who had cast off all true godlines but that there should be an inteâruption in this degenerate people till that a little while after they should be renued He addes also another consolation to wit that this little handfull shall abound in iustice For we are in danger to be out of heart and to doubt of the mercie of God when we see the Church of God oppressed with such grieuous calamities so as it seemes it must fall into ruin Those who are touched with true repentance know by experience that this is the heauiest temptation of al others It was needfull therefore that the hearts of the faithfull should be fortified against it that by considering the fruit which should come vnto them from this discomfiture they might feele their griefe asswaged which fruit was this that thereby the whole earth should be ouerspred with Iustice euen as a riuer that ouerfloweth He touched this point before when he said that this remnant should rest vpon the Lord their God in truth Vers 20. The word Iustice is diuersly expounded Some referre it to the preaching of the Gospell because the righteousnes of God is reuealed froÌ faith to faith by it as S. Paul saith Rom. 1.17 Now the Gospell was published throughout the whole world by the ministrie of the Apostles who were as a small remnant of the Iewes Others had rather to take it thus as if this Consumption were a testimonie or witnes of the iustice of God who did so grieuouslie chastise his people But I had rather expound it more generallie thus This Consumption shall suffice to fill the whole earth with Iustice Those which shall remaine be they neuer so few shal yet suffice notwithstanding to cause the riuers to run with iustice in such wise that the whole world shall be couered therewith Vers 23. For the Lord God of hostes will make a Consumption and shall place the bounds in the midst of the earth THis repetition doth againe pluck away the meanes from these proud contemners of God wherein they flattered themselues For it was a thing almost incredible that the Iewes should perish as it were in a moment Gen. 17.7 who had so many promises made them and with whom God had contracted a perpetuall couenant it also seemed to be repugnant to the nature of God which is immutable The Prophet threatneth then that the Lord is the author of this Consumption to the end he might beate downe the pride of the wicked who trusting in their present felicitie thought themselues out of all danger and being puffed vp with this vaine confidence laughed at all admonitions and warnings God saith he shall bring your land to a desert so as in the most florishing part thereof shall be seene a consumption most like vnto a wildernes For he takes the midst of the earth for the heart of it that is to say for the places most strong and best fortified Many thinke the word Consumption should be an adiectiue but I had rather affirme that it is a substantiue according to which sense it is taken in Daniel Dan. 9.24.27 Rom. 9.28 and in other places Saint Paul alledgeth this text but it is somewhat different in words from these of the Prophet in this place to wit according to the vulgar exposition which was then most receiued Now although the Apostle spake properlie faithfullie and according to the Prophets meaning yet the words which he reciteth being drawne from the Greeke interpretation haue occasioned many to erre from the true sense of the Prophet For in regard that the Greeke translator had turned it Logos that is to say The word many haue descanted vpon the Gospel and thereupon haue affirmed that the abolishing of the law is here signified because the Gospel puts an end to the figures and ceremonies and coÌsequeÌtlie that it is a word abbreuiated compendious wherby we are discharged of the yoke of the law vnder which the people sighed But this comes nothing neere the Prophets intention for he calles consumption heere a decreasing by meanes whereof the people shall be almost brought to ruin and thereunto tend both senses namely that of S. Paul and of the Greeke interpretation also For by Word they vnderstood that which the Hebrews expresse by the word Dauar And although the Prophet hath not the word Dauar yet notwithstanding that which he hath in the text signifies a thing determined that is to say a Consumption and both of them haue one and the same meaning To conclude the Apostle repeates that in this place which Isaiah said now touching the future consumption of the people and teacheth that this prophesie was chieflie accomplished in his time when as the Iewes for their vnthankfulnes were cut off from the kingdome of God some small remnant only reserued Vers 24. Therefore the Lord God of hostes saith My people which dwellest in mount Zion feare not Ashur Hee shall smite thee with the rod and shall lift vp his staffe vpon thee after the * Or example maner of Egypt HEe goes on with the former consolation which onely appertained to the faithfull who in very deed were then a small number For many gloried in the name of God and would be taken for his people but very few there were who shewed that by their practise which they professed in word He speakes not to all then indifferently but to those onely which stood in neede of consolation For seeing they were in danger to lose all their hope when they compared their condition with others and that the kingdome also was destroyed for this cause I say it was very expedient they should bee comforted And this distinction is to be noted for otherwise it had been absurd to haue directed speeches so diuers vnto persons of one condition He addes the reason of the consolation to wit that this discomfiture shall bee nothing else but as the lifting vp of the rod which shall be onely to chastise them and not to destroy them The letter Beth is a particle of similitude The word Derec signifies example I expound it then After the example of Egypt as if hee should say Although the Assyrian be cruell and by all meanes will seeke thy ruine yet he shall not kill but shall onely smite thee Hee alledgeth the example of Egypt then Exod. 1.14 12.31 the bondage whereof was very hard and yet not deadly For in the midst of perplexities and confusions the Prophets are wont to bring the people backe to the contemplation of this redemption whereby God deliuered his chosen people miraculously from the hand of this cruell tyrant
therefore appertaines properly vnto the faithfull and elect Greât diffeâence betweene the afflictions of the godly and the wicked thâugh they seeme alike in outwaâd appearance for although the afflictions of the faithfull the wicked are alike in appearance yet is there great difference betweene them For the wrath of God against the reprobate is perpetuall and the plagues which they receiue are the tastes and beginnings of their eternall destruction neither haue they any promise of refreshing or comfort But the faithfull feele by experience that the wrath of God endures not long and doe therefore cheere vp their hearts with good hope and assurance because they know that God will be mercifull vnto them in the end which hope certifies them that hee chastiseth them not so much for their sinnes as rather to bring them to repentance 1. Cor. 11.31 that they should not perish with the world Vers 2. Behold God is my saluation I will trust and will not feare for the Lord God is my strength and song he * Or shall be is also become my saluation ALthough wee ought to apprehend the helpe of God in the midst of afflictions by faith yet Isaiah speakes heere of that knowledge which is grounded vpon experience for he endites a song of reioycing when God by outward testimonies gaue them to vnderstand that he was pacified towards his Church Heereunto appertaines the particle behold because the bright and shining light of Gods countenance which had for a time bin hidden from them did now shine againe vpon them and that so apparently that it might almost be pointed out with the finger Now inasmuch as wee are terrified in afflictions so as it cannot be auoided but the the conscience of sinnes will ouershadow our vnderstandings no otherwise then as if the helpe of God were farre from vs or did nothing at all appertaine vnto vs the Prophet doth heere describe what a change there is in the affections when God hath once reconciled vs vnto himselfe But this prophecie extends it selfe principally vnto the comming of Christ This propheticall song extends it selfe principally to the comming of Christ in which time God caused his saluation to appeare after a more speciall manner He addes afterwards that when wee are once well resolued that our saluation dependeth vpon God that the same is a stedfast foundation of fall assurance and a singular remedie to appease feares For without this wee must needes tremble be still in vnquietnesse and perplexities and miserably tossed to and fro Hence wee gather that confidence proceedes from faith Confidence proceedes from faiâh as the effect from the cause as the effect from the cause For by faith we feele that our saluation is in God from thence followes a quiet and peaceable estate in the conscience but where faith is not there the conscience cannot be in quiet Let vs know then that we haue well profited in faith We haue wel profited in faith when we are furnished with this confidence when we are furnished with this confidence which the Prophet heere describes Moreouer this confidence ought so to beare rule in our hearts that it ought to put all feare and horrâur to slight not that wee can be vtterly exempt from all feare and disquietnesse Confidence ought so to beare sway in our hearts âs to put all feares to flight but because assurance will beare away the victorie at the last Yet notwithstanding wee must remember what I haue said namely that the Prophet heere sets forth the cheerefulnesse which the faithfull inioy when God is fauourable vnto them whereas in former times they were almost ouerwhelmed vnder the weight of temptation For the Lord is my strength He more cleerely and in a more especiall manner expresseth that the faithfull shall haue good occasion to sing because they shall know by experience that their strength was in their God for the truth is that their deliuerance was an excellent proofe of the power of God But seeing Isaiah recounts not heere the benefit of one day onely but extolles the worke which God determined in himselfe to continue vntill the comming of Christ it thereupon followes that the praises of God are not sounded forth as is meete Who they be that are fit to praise God vnlesse it be by them who feeling their weakenesse doe onely seeke vnto God that hee would furnish them with strength and power For it is not said heere that hee should be a part or the stay of our strength but that hee is our full and perfect strength The reason is because wee haue no more strength and power then that wee receiue from him And in this regard also the faithfull say that he is their song because they are thus liberally dealt withall by him to the end they should exercise themselues in thanksgiuings Whence we gather that the beginning of ioy proceedes from the fauour of God Psal 50.23 and that the end of that ioy is the sacrifice of praise Truely the hearts of the faithfull ought to bee so disposed to patience We ought to praise God euen then when we seâ manifest tokens of his wrath much more when wee perceiue signes of his fauor that they should not cease to praise God euen when they see tokens of his frowning countenance yet in the time of peace and prosperitie they haue much more cause to open their mouthes to the end they may sing forth the benefits of God with a loud voice But because the wicked reioyce euen whilest they despise God and besot themselues like bruit beasts with a false ioy rocking their consciences asleepe therein neuer awaking themselues to praise God iustly doth our Sauiour Christ curse their ioy Woe bee to you saith hee that now laugh Luke 6.25 for you shall weepe your ioy shall be turned into heauinesse and your laughter into gnashing of teeth In the end of the verse if any be pleased to retaine the preterperfect tence of the verbe the sense will be that the faithfull sing ioyfully because God hath saued them The sense will also agree very well in the future tence to wit that God hath not deliuered his chosen once onely but that hee will also continue the same vnto the very end for the faithfull ought not to stay themselues in the beholding of the present benefit alone but to stretch forth their hope to the continuall progresse of Gods fauour Vers 3. Therefore with ioy shall yee draw waters out of the wels of * Or out of the Sauiour saluation BY this verse he confirmes that which we haue touched before to wit that this Chapter is as it were a seale to confirme the promise made touching the deliuerance of the people This song is a seale to confirme the promise made touching the peoples deliuerance as if he should say The saluation of the Lord is set before you as a liuing fountaine out of which you may draw waters
that the principall vines of the vineyards were plucked vp by the Lords of the nations that is to say by the conquerours which bare sway as they listed ouer the people whoÌ they had subdued Where he saith that these branches came to Iaazer it is for amplifications sake because this citie was situated vpon the bounds of the land of Moab As if he should say They shall not onely cut downe some part of your vines but the whole Country shall bee laid waste from one end to the other Some referre this to the enemies but I had rather referre it to the vines which stretched so far that they came to Iaazer so as the sense shall be Although these vines should spread euen vnto Iaazer and should couer much land from thence vnto the wildernesse yet shall the lords of the nations tread them vnder foote So that the text runnes well because it is said afterwards that the vines spread themselues vnto the wildernesse yea vnto the sea thereby signifying that it was a fruitfull soile but especially for vines he addes ouer the sea because in fertile groundes they are wont to keepe backe the sea with rampires for gaining of ground and they preuent the violence of the water with boords and timber to inlarge the land Vers 9. Therefore wil I weep with the weeping of Iaazer and of the vine of Sibmah O Heshbon and Elealeh I will make thee drunke with my teares because vpon thy summer fruites and vpon thy haruest a shouting is fallen HEere the Prophet takes another person vpon him as we haue noted before for he sorrowes and complaines in the person of the Moabites I deny not but the faithfull haue alwaies trembled at Gods iudgements neither could they euer so put off the bowels of pitie but they had still compassion vpon the wicked yet doth he not describe his priuate affections here but his meaning is to get authoritie to his doctrine that none might doubt of the accomplishment of it And therefore he represents the sorrow and heauinesse which they should all feele after the discomfiture as it were vpon a scaffold in the person of a Moabite and all to the end he might the better confirme the Iewes in the truth of this promise which might otherwise haue seemed incredible vnto them Because vpon thy summer fruits The expositours interpret this latter part diuersly The verbe Naphal signifies to Fall and to run vpon Those which take it in the last signification referre the word Hedad to the enemies themselues as if he should say The cry of the enemies shall runne vpon thy haruest so as there should be a close opposition here betweene this cry and the singing whereof he will speake in the next verse Others expound it It shall come to passe that they shall cast forth cries as if singing should cease and as if the pleasant songs and mirth of the reapers who are wont to reioyce after haruest should be no more heard But I had rather referre it to the cry of the enemies wherein I follow Ieremiah the faithfull expositour of this place Ier. 48.32 who saith That the destroyer shall runne vpon thy summer fruites Which Isaiah calles here the cry of the enemies as if hee should say When thou shalt prepare thy selfe to gather in thy haruest the enemies shall run vpon thee from whom thou shalt heare this hideous cry instead of thy cheerful songs and shall chase thee thence Vers 10. And gladnesse is taken away and ioy out of the plentifull field and in the vineyards shall be no singing nor shouting for ioy the treader shall not treade wine in the wine-presses I haue caused the reioycing to cease HEe confirmes his threatning by more words shewing that the whole region shall be destroyed and laid waste so as there shall be no more vintage nor haruest When he saith that God will take away the songs of the vine-dressers hee respects the ancient custome For they were wont to dance and manifest their ioy after the grapes were gathered in For which cause Virgil Virgil. saith that the vine-dresser sings when his last labours about his vines are finished euen as the Mariners shout for ioy when they be arriued in the hauen For then hauing suffered much and escaped many dangers they hope to haue rest and to obtaine some refreshing This is as much then as if the Prophet had said Being depriued of the reuenue of their fruits nothing shall remaine vnto them but the bewailing of their pouerty Vers 11. Wherefore my bowels shall sound like an harpe for Moab and mine inward parts for Kir-hareseth THe Prophet vnder the person of a Moabite doth againe describe a great lamentation proceeding from such grieuous sorrow that their bowels should breake or make an horrible noyse For hee would shew the thing it selfe by the signe of it Now we haue alreadie shewed whereunto these liuely descriptions tend to wit that hauing the thing demonstrated as it were in their sight wee might the more confidently expect the obtaining of that which far surmounts all our thoughts In that he names the chiefe Citie againe he notes out the ruine of the whole Country taking a part for the whole Vers 12. And it shall appeare that Moab shall be weary of his high places then shall he come to his * Or Sanctuary Temple to pray but he shall not preuaile HE now returnes to the sentence which he touched in the second verse to wit that the idolaters seeing their affaires to succeede ill doe runne to idols thinking to find some comfort in them Although he here expresseth some thing more for in as much as Idolaters haue their temples and ordinarie chapels they trot to that temple which they take for the most holy when any great calamitie befals them as to the place where they hope to finde God most fauourable vnto them For if the Papists at this day fall into any great and extreame danger they perswade themselues they shall sooner obtaine their requests and this hath been a common and ancient superstitious conceit if they trot to Saint Claude or to our Lady of Laurette or to some other Idoll more famous than the rest than if they should resort to the Church that is neerest hand They make their extraordinarie prayers in places furthest off Thus the Prophet calles the most renoumed and frequented temple among the Moabites a Sanctuarie and saith they shall goe thither but to no purpose Now it appeares by the holy historie that the famousest temple of the Moabites was dedicated vnto Chemâsh 1. King 11.7 Some expound the particle They shall not preuaile that they should be so wearie that they should not haue so much strength as to goe to the temple But the first sense is the fittest as I thinke for he takes away all hope from the Moabites so as they should finde no succour no not in the gods themselues This member and when is shall appeare hath great waight for
a summons to repentance Euery chastisement a summons to repentance But doubtlesse the Prophet meant to expresse somewhat more to wit that in despising the holie admonitions which were sent vnto them they were not ashamed to rise vp as it were euen against God himselfe who after a fatherlie maner beckned them vnto him There is yet greater weight in that he saith it was in the day of affliction wherein the danger pressed hard vpon them for they were admonished both by words and blowes The signes of Gods anger appeared the Prophets cryed without ceasing and yet they became neuer the better In that he names sackcloth and plucking of their haire Repentance consists not in outward Ceremonies but in the heart he notes out repentance by the signes of it for it consists neither in sackcloth in ashes nor in any externall thing but it consists in the heart Those who repent in good earnest and are displeased with themselues they hate their sinnes and are touched to the quick with such a sense and feeling of sorrow that they abhorre and detest themselues and their life past but because this can not be done vnlesse therewithall they confesse the same before men therefore he names the outward signes whereby wee giue testimonie of our conuersion now the Iewes vsed such gestures and customes at that time when they meant to shew signes of repentance Isaiah meanes then that they were called to repentance to the end they should first humble themselues before God and then that they should therewithall shew testimonies of that displeasure they had conceiued in themselues before men The signes indeed alone are nothing seeing conuersion begins at the heart and to this purpose Ioel saith Rent your hearts These outward testimonies of repentance are not acceptable vnto God in themselues and not your clothes not that he would haue these signes neglected but he shewes that they were not sufficient nor acceptable vnto God of themselues Let vs hence gather what is our dutie when the signes of Gods anger appeare vnto vs namely that our repentance ought not only to be knowne vnto God but also to men The ceremonies indeed are indifferent neither haue we any commandement to put on sackcloth nor to pluck off our haire Wherein the truth of these signes consists but we ought willinglie and in good earnest to put the truth of these signes in practise to wit an vnfeined displeasure in our selues that wee haue so displeased God a confession of our offences a broken heart and a new life For if wee iudge not our selues worthy of punishment we cannot come into fauour with God To bââort euen as the poore malefactor bowes doâne his face and clothes himselfe in vile arayment to bow the heart of the Iudges so ought we to runne in all humilitie to Gods mercy in our Lord Iesus Christ with vnfeined testimonies of our inward repentance Yet are we by the way How farforth these outward testimonies ar profitable to note the profit of these outward signes of repentance to wit that they serue as goades to pricke vs forward to the acknowledgement of our guiltinesse and to the lothing and detesting of our sinne And thus as they are spurres to quicken vs to this dutie they may be called causes of repentance and as they are signes they may be called effects For the tokens of our condemnation that wee beare vpon vs prouoke vs to a more thorow acknowledgement that we are sinners and guiltie persons and they are also effects because if repentance went not before wee should neuer be brought to vse them of a sincere affection Vers 13. And behold ioy and gladnesse slaying oxen and killing sheepe eating flesh and drinking wine eating and drinking for tomorrow we shall die THe Prophet condemnes not ioy simply for wee see that Saint Paul himselfe exhorts the faithfull to reioyce with a true ioy to wit in the Lord Phil. 4.4 But hee here reproues that ioy which is contrarie to that sorrow which proceedes of repentance whereof also the same Apostle speakes in the seuenth Chapter of the second Epistle to the Corinthians for indeede none can bee touched with repentance nor with the true feeling of Gods wrath but being sorrowfull he willingly afflicts himselfe The ioy then opposite to this sorrow is naught Luk. 6.25 Ioel 1.14 2.12 because it proceeds from a brutish blockishnesse and is iustly reproued because the Lord accurseth it Hence it appeareth then sufficiently wherefore the Lord vpbraides them with the killing of oxen and butchering of sheepe for this is not euill in it selfe neither doth it displease God but because fasting is a solemne part of repentance which wee shew before men it is therefore a signe of obstinacie and contempt of God to kill beasts and to make great merriments when we ought rather to fast Thus do men despise Gods threatnings and flatter themselues in their vices and this is the sum of Isaiahs speech But the Papists are worthily reputed ridiculous Papists ridiculous who thinke this place warrants abstineÌce froÌ flesh Why did they not aswell forbid wine also seeing the Prophet speakes of that too But they are so far from abstaining from wine Isaiah condemnââ not âhe vsâ of meates and drinks but the abuse that contrariwise they easilie permit men for want of flesh to recompence the same with taking in of their liquor But let these toyes passe For Isaiah condemns neither the vse of flesh nor wine simply but the abuse the dissolution and pride also whereby men so harden themselues that with an obstinate heart they reiect al Gods threatnings and iudge whatsoeuer the Prophets say to be but fables Wee are to obserue this point diligently for albeit we put not on sackcloth nor couer our selues alwaies with ashes yet if true repentance be wrought in vs we shall manifest the same by such fruits as it necessarily brings forth in them that haue it In a word as hee had described repentance by the signes so hee now sets forth their inward obstinacie and hardnesse of heart by the outward testimonies of it For euen as we witnesse our sorrow for sinne by abstinence and other exercises so by our dâssolutioÌs superfluities we shew euideÌt signes of a stiffe neck by which we prouoke Gods wrath more and more against vs as we reade they did in the daies of Noah Gen. 6.5 Luke 17.27 Therefore after the Prophet had taxed the excesse and intemperancie of the people in generall he names eating and drinking as the speciall wherein the Iews wholly ouerflowed as if by this meanes they had been able to giue God the repulle and to tread his threatnings vnder foote For to morow wee shall die This particle sheweth sufficiently why the Prophet so sharpely rebuked them for drinking wine and eating of flesh to wit because they scoffed and turned all the Prophets threats into iests and matter of derision Some thinke that S. Paul in alleadging
Christ calles the office of teaching The keyes of the Kingdome of heauen Mat. 16.19 those therefore that wearie themselues to finde out some secret and hidden mysterie in this place which is so plaine and manifest shew themselues but too sottish and ridiculous seeing there is no neede at all of any such deuices Why so Because the Ministers open heauen by the preaching of the word and bring men to Christ who is the onely way He takes the keyes in this place therefore for the gouernment of the Kings house in regard the chiefe trust of it was committed to Eliakim in his time Vers 23. And I will fasten him as a naile in a sure place and he shall bee for the throne of glorie to his fathers house WEe must supply a particle of similitude here and therefore I haue put this word As in the text By faithfull he means a sure and firme place for this word is deriued of the word Trueth which is alwaies accompanied with stedfastnesse and assurance And for that cause the Hebrewes take Truth for a thing sure and certaine The Prophet vseth an elegant similitude out of which the faithfull Magistrates who are but a few ought to gather a singular consolation For thus they may conclude with themselues that they are not onely raised by the Lord to this degree of honour but that they are confirmed and fastened in it as if they were fixed thereunto by his immediate hand And to say the trueth looke where the feare of God beares sway there must needes be stedfastnesse For the power and thrones of Kings is established by iustice as Salomon saith Pro. 16.16 Neither doth it serue to comfort Princes onely to the end they may bee able to passe thorow all dangers with a resolute mind but also that they may execute their office constantly and without distraction so as they neede not quaile nor faint for anie cause nor to feare any danger But alas how few are there that taste this doctrine truely All are almost like Ieroboam thinking that religion ought to stoope to them which they like and allow of no further then they see it to be for their benefit nay they sticke not at all to disguise and alter it at their pleasure as for God and his true religion they set the care thereof in the last place What wonder is it then that they are alwaies in feare of themselues in their affaires bâing neuer at peace and quiet for they seldome or neuer set any time apart to thinke vpon him from whom proceedes all strength and power The cause of treasons Thence come treasons thence arise cruelties auarice violence and all manner of fraudes and oppressions wherein Princes now ouerflowe more impudently then anie other Yet are there some in whom wee may perceiue that which is said heere touching Eliakim the Lord keepes maintaines and blesseth the duties of equitie and iustice wherewith he hath adorned them If God seem to blesse tyrants in suffering them to florish for a time much more such as are nursing fathers to his Church For if he suffer the very tyrants to raigne for a time in regard they obserue some forme of gouernement how much more will he blesse Princes when with a good and vpright heart they maintaine trueth and equitie and promote Gods true worship and seruice He that is the perpetuall maintainer of iustice will hee not defend and establish such a Prince more and more Vers 24. And they shall hang vpon him all the glorie of his fathers house euen of the nephewes and posteritie of small vessels from the vessels of the cups euen to all the instruments of musicke THis is as much as if hee said that Eliakim shall discharge his dutie in good sort so as he shall not deale negligently in it Whence we gather Princes are not aduanced to liue idly Dominion an heauie burden if men performe their duties that God aduanceth not Princes vnto honour to the end they should bee idle and giue the reines to their lustes and affections For dominion and authoritie is a burden of great waight and labour if so be men performe their duties as they ought to doe farre from the practise of these dumbe idolles who thinke God hath lifted them vp into the seate of honour to no other end but to fare deliciously and to wallow themselues at their ease in all manner of pleasures But if a Prince will execute his office aright hee must prepare himselfe to vndergo much turmoile Neither must we thinke that this similitude of the naile should not sute well in regard of gouernment for hereby is signified Gouernment a burden full of businesse a burthen full of businesses and troubles I also know well enough that similitudes agree not alwaies in euery thing but in the speciall drift whereat they aime Now in that hee speakes of the house of his father doubtlesse Eliakim was of the royall blood And therefore by successours I not onely vnderstand his next kinsfolkes but the whole familie of Dauid He then shall haue the charge of all that shall bee in the Kings house When he addes the childrens children he therewithall teacheth that this gouernement shall be of long continuance so as it shall not last one mans life onely but it shall be extended to those that shall come a long time after Princes should not onely care for the welfare of the Church for their owne times but for the posteritie after them For good Princes not onely profit the Church and Commonwealth for their owne time but those also which come after them to whom they leaue such wholesome lawes ordinances statutes and markes of good and iust gouernment that the successors dare not albeit they be wicked breake out into all licenciousnesse at the first yea they are compelled in despight of them to retaine something that is good for modesties sake This hee shewes shall come to passe in Eliakim whose gouernment shall be so vpright that his very successors shall feele some fruit of it From the smalest vessels Vnder a figure he shewes that iustice shall be administred with equitie and the right aduanced and it is as much as if he had said that Eliakim shall not onely deale well with the great ones but that he shall haue respect to the meanest also But because this is very rare in a Prince he is much more worthy of praise then if he should onely fauour the rich and mightie For the rich haue meanes enough to keepe themselues froÌ hurt but the weakest are put to the walles as they say and the poore are a pray and spoile to others and who is it almost that will defend the innocencie of their cause By vessels the Hebrewes vnderstand all manner of instruments and this signification extends very far When he mentioÌs * Or bâgpipes instruments of musicke he explaines that which he had said in a word for this serues to the exposition of the
hath expressed the God of Israel âo signifie that all nations should call vpon the name of the true God For though all men haue a certaine knowledge of God and that some seede of religion be rooted in their hearts yet when the question is of worshipping the true God in a right maner it either vanisheth to nothing or else they easilie fall to Idolatrie and superstitions Now the Prophet heere speakes of the true religion which should be spread thorow the world whence yet againe it appeares that he prophesieth of the kingdome of Christ vnder whose reigne the sincere truth was reuealed to forreine and profane nations Vers 16. From the vttermost part of the earth we haue heard prayses euen glory to the iust And I said My leannee my leannesse woe is me the transgressors haue offended yea the transgressors haue grieuouslie offended THis verse containes two sentences which in apperance seeme to crosse one another for the first conteines a ioyfull argument of Gods praises presently he breaks out into lamentations wherein he bewailes the disloyall behauiour of the wicked who made shipwracke of all religion and godlinesse As touching the praises of God wee haue alreadie said that hee can neither bee praised nor called vpon till hee haue made himselfe knowne vnto vs by giuing vs some taste of his goodnesse whereby we may conceiue good hope and assurance of saluation From thence come these sentences of Dauid Lord Psal 6.6 who shall praise thee in the graue In death who shall confesse thee For as long as we onely feele the wrath of God we cannot vtter his praises and therefore when the Prophet saith they shall be heard he giues vs to vnderstand that the Gospell shall be published thorowout the world to the end men may acknowledge God for their Father and wholly giue ouer themselues to set forth his praises It is to be noted that he saith from the ends of the earth because the praises of God were then bounded within Iudea and were not heard farre off but afterward they sounded euerie where When he addes glorie to the iust some take it as belonging to the person of all the faithfull in generall as if the meaning were that God shall be glorified beccause of his iustice Others reade it together thus We haue heard glory giuen to the iust God Those who thinke the Heralds of these praises are called iust doe gather a good sense but they consider not the word glorie or at the least they are constrained to put the word Reioycing in the stead of it Whereas he puts the verbe we haue heard in the preter-perfect tence and not in the future I make no doubt but he meant to reuiue the hearts of the faithful by this consolation to wit We shall againe heare the praises of God for it imports more then if he had said The praises of God shall be heard He also speakes in the first person that hee might comprehend the whole body of the Church and so drawes the faithfull to a more diligent attention We often finde the epithite Iust in the Scripture which he here applies vnto God but it belongs vnto him after another sort then it doth vnto men who are called iust in regard of that righteousnesse which is communicated vnto them for God is called iust by the effects because he is the fountaine of it Let vs now see then the substance of this congratulation and thanksgiuing Where the imputation of Christs righteousnes is felt there must the praises of God needes sound forth to wit we praise this iust God because we haue life and saluation by the imputation of this iustice vnto vs. Where the iustice of God is felt then there must praises and thankes needes follow But how incredible did these things seeme when the Prophet foretold them for the Lord was only knowne and praised in Iudea Their destruction is denounced and then followes the publishing of Gods word and praises which should sound thorowout the world Now how could these things come to passe when the people of God were destroyed Surely we may well conclude that few at that time belieued these prophecies But now that these things are come to passe is it not our duties to admire so great a miracle The Iewes were not onely scattered but almost brought to nothing yet notwithstanding one small sparkle hath been sufficient to giue light to the whole world so as whosoeuer hath been truely inlightened therewith hath made bold and constant profession of the trueth My bowels This place is diuersly expounded for some translate the word Razi Secret others translate Leannesse Those who turne it Secret thinke the Prophet meant that a double secret was reuealed to him to wit that the Lord was purposed to reward the good and to be auenged on the wicked For whilest men looke to the outward appearance and see the wicked haue all they can wish and the godly ouerwhelmed with miseries they are troubled and doubt in themselues whether the matters of this present life are gouerned by the hand of God or whether all things are guided by Fortune But such thoughts are nothing but the seedes of impietie as Salomon shewes Eccles 8.11 This therefore made the Psalmist enter in the sanctuarie of God to consider of this thing rather then to consult with flesh and blood about it Psal 73.17 Now if we follow this interpretation the sense will bee Although the iust seeme to haue lost all their labour yet this secret doe I retaine in my breast that it shal be well with them notwithstanding in the latter end and albeit the wicked thinke to escape yet am I assured they shall not goe scotfree But in regard this subtiltie seemes farre fetched I had rather expound it more simply and seeing the particle of expressing anguish is also by and by added who should let me to thinke but that Isaiah speakes here of the iust or of their reward Others expound it Leannesse as if hee should say I languish and am euen dried vp with sorrow for as the prosperitie and florishing estate of the people did as it were batton him so their miserable and wofull estate was his leannesse For the Prophet here sustaines represents the person of the whole stocke of the Iewes and because the Lord had cut it off hee had iust cause to bewaile the leannesse of it This interpretation hath some probabilitie as I haue said because Isaiah had good cause to lament the diminishing of his people which he saw was at hand And wee know that when the grace of God beganne to be published in all places then the Iewes decreased yea the successors of Abraham were as good as extinguished But let vs see whether the Prophet hath not a further drift then to the reiection of his owne nation so as he rather bewailes the inward euils wherewith he foresaw the Church should be afflicted For we may well affirme that the Hebrew word which others haue
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 assuraÌce 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 coÌtained Isaiâh descends fâom Gâds 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
shall be glorious for otherwise the wofull oppression of the people which they indured might haue seemed to contradict this prophesie Quest But some may aske to what time these promises should be referred for whilst we are in this world we must fight against many assaults and that without any intermission so as we are not destinate to die once only but euery day To which purpose S. Paul complaines that he and the chiefe pillars of the Church in his time were gazing-stocks vnto all the world sustaining all sorts of reproches being esteemed no better then the of-scouring and refuse of the same In what time or when are these things fulfilled then Ans No doubt they are to bee referred to the whole Kingdome of Christ These and the like promises must be applied not onely to the beginnings but to the whole progresse of Christs kingdome Luk. 21.28 Rom. 8.23 Acts 3.21 Eph. 4.10 Psa 126.5 and I doe expresly say to his whole Kingdome because we must not onely consider the beginnings of it but also the end and full accomplishment thereof So that we are to stretch these promises vnto the second comming of Christ which for this cause is called the day of redemption and of restauration in regard that those things which as now seeme confused shall then bee restored to full perfection and shall put on a new forme I grant that it appertained also to the deliuerance from Babylon but in as much as that was but the beginning and entrance into this it is certaine that this promise must be prolonged till the last day Let vs bend all our senses and hopes vnto that then and we may be well assured that the Lord in the end will perfect all things in vs after we haue finished our course Be it that we now sowe in teares we shall then doubtlesse reape with ioy and gladnesse Let vs not feare the scornes nor threats of the mightie ones for God vseth this as a meanes by which in the end he will bring vs vnto eternall glory As we haue tasted the beginnings of this happinesse so must our hope hold ou till we see the accomplishmeÌt thereof in the last day And seeing we haue here already tasted the beginnings of this felicitie and happinesse as soone as God adopteth vs and that we begin to beare the image of Christ let vs with constancy and patience wait the accomplishment thereof till the last day But in regard the matter might seeme incredible after so many horrible calamities Isaiah tels them that this proceeded not from man but from God For after the Temple was raced to the ground Ierusalem destroyed the seruice of God abolished and the small remnant of the people that remained were oppressed vnder tyrannie who would euer haue beleeued that these things could haue been restored to their first perfection Hee preuents this incredulitie therefore vnto which men are ouermuch inclined and confirmes yea and seales vp these promises with this conclusion Know ye for certaine that the Lord is the author of this my message The word of the Lord a solid foundation for our faith to rest vpon in him therfore repose all your thoghts not vpon me rest your faith on him who neuer was nor neuer will bee found false of his word Tit. 1.2 Vers 9. And in that day shall men say Loe this is our God wee haue waited for him and hee will saue vs This is the Lord wee haue waited for him wee will reioyce and bee glad in his saluation ANd they shall say The verbe is indefinit and should be translated He shall say but because he speakes of that which All and not one or two should say I had rather turne it Men shall say This is a very good conclusion seeing thereby they shew that these benefits of God are not stinted nor scanted to a few but that men both receiue and feele them by effect His meaning is then that God prepares not this banquet mentioned vers 6. in vaine in regard men are satisfied therewith and reioyce with an eternall ioy For this gladsome voyce which he foretels should be publike is a reall signe and testimonie as you would say of Gods grace This place ought to be diligently obserued of vs for the Prophet therein shewes that there shall bee such a manifestation that it shal retaine mens mindes in the word of God so as they shall wholly rest in it without any doubting at all But if these things appertaine to Christs Kingdome as they doe indeed wee receiue great fruit thereby What Christians haue now that certaine trueth in which they may boldly rest vnlesse they forget themselues and reiect the grace of God For it is manifested vnto all hath taken froÌ them all occasion of doubting so as they may safely boast that they truely know what his will is yea we may say and that truely as Iesus Christ said to the woman of Samaria We worship that which we know Iohn 4.22 Therefore in as much as we are assured by the Gospell What vse we are to make of this certentie of trueth now reuealed vnto vs in the Gospell of that grace which is offered vs in Iesus Christ we wander not any more in vncertaine coniectures as many doe but we imbrace God and his pure seruice so as we boldly bid adiew to all humane inuentions The opposition also is to bee noted betweene the little and obscure knowledge which the Fathers had vnder the Law and that fulnesse of knowledge which shineth now in the Gospell for albeit God vouchsafed the people of old the light of his heauenly truth yet it did appeare more familiarly by Christ as it is said in the first of S. Iohn vers 14.18 The Prophet therefore now extols and sets forth that assured confidence which the onely Sonne of God reuealing his Father hath brought vnto vs at his comming Besides as in this behalfe we haue a much greater prerogatiue then the ancient people had in regard that the reconciliation made by Christ sets the Lord more at one with vs so God cannot bee otherwise knowne but in Christ God cannot be knowne but in Christ who is his liuely image and the ingrauen forme of his substance Heb. 1.3 He that knowes not the Sonne Ioh. 14 7. the same knowes not the Father Howsoeuer the Turkes Iewes and other infidels boast Turkes and Iewes not acknowledging God in Christ worship their owne imaginations in stead of God that they worshippe God the Creator of heauen and earth yet in so doing they worship nought but the deuice of their owne braine And albeit they be obstinate yet they follow nothing but vncertaine and false opinions in stead of the truth they grope in darkenesse and worship their owne imaginations in stead of God In a word All religions out of Christ detestable all religion out of Christ is false and deceitfull all seruices are detestable ought boldly to be
vnto vs thou wilt ordaine peace for thou also hast wrought all our workes for vs. THis tends to the consolation of the faithfull As if he should say We see what will fall vpon the heads of the wicked for thou wilt cast them out of the company of thy children wilt consume them with fire as thine enemies but we shal haue an happy and blessed estate The verbe Shaphat which signifies to Ordaine among the Hebrewes is as much to say as to Establish as if he should say Thou wilt hold and preserue vs in peace continually The wicked indeed inioy a kind of peace but it lasts not long our peace is seated and established in the Lord and hath such a foundation as shall indure for euer Now by the word peace he meanes a setled and lasting felicitie Hence let vs conclude then that the children of God which trust in him are fully blessed for the life of the wicked is more then miserable albeit it be soaked in much deliciousnesse and pleasures as those that haue all things at their wish There is no assured nor stable peace then but in the fatherly loue of our God By workes hee meanes all the good which God doth to his chosen as if he should say All our affaires and actions all things which we vse for our benefit in this world in a word whatsoeuer we put our hands vnto Those then who haue alleadged this place to ouerthrow the doctrine of free will did not well vnderstand the Prophets meaning I grant it is God onely that works whatsoeuer is good in vs so as all our vprightnesse proceeds onely from his Spirit but the Prophet meant simply to teach here that wee receiue all the good things which we inioy onely from the hand of God He that hath begunne a good worke in vs will perfect it vnto the end Phil. 1.6 and thence concludes that this fauour shall neuer cease till wee be come to full and perfect happinesse Moreouer seeing God is author of all blessings wee ought especially to be mindfull of those which are chiefe and principall for if wee ought to acknowledge that the things which serue for our maintenance in this life are the gifts of God much more ought we so to doe in things appertaining to the saluation of the soule If so be then we owe thankfulnesse for his liberalitie in small things how much more should wee acknowledge his goodnesse in things that are high and excellent But what need haue wee to obiect this text against the Papists to refute their doctrine of free will seeing they may be easilie answered by other places yea we haue infinit testimonies besideâ which are much more euident Thus it seemes then that the Prophet stirs vp the peoples mindes to thankfulnesse for hee commands them so to admire the goodnesse of God in his benefits that they confesse all things they haue to be his gift We haue here then a very fruitfull doctrine to wit Benefits receiued of God in times past ought to incourage vs to hope for the like in time to come that the faithfull are to conceiue an assured hope of Gods goodnesse for the time to come by considering what benefits they haue receiued from him in times past and thence to conclude that he will vndoubtedly haue care ouer them hereafter Haue wee then at any time had experience of Gods mercy towards vs Let vs learne to trust in him for euer and seeing it hath pleased him to shew himselfe so bountifull and readie to doe vs good let vs boldly and constantly settle our hearts in this truth to wit that hee will neuer faile vs. All the faithfull haue done thus and this way haue they confirmed themselues in the faith for see how Dauid speakes Psal 138.8 Thou Lord wilt not forsake the worke of thine owne hands And Saint Paul saith He which hath begun a good worke in you will perfect the same Phil. 1 6. Likewise the Patriarke Jacob saith Lord I am lesse then all thy mercies and trueth which thou hast shewed thy seruant but thou saidst I will doe thee good c. Gen. 32.10 11 12. For God is not like to men that is to be wearie in well doing or to be drawne dry by too much giuing but the more good he hath done vs so much the stronger ought our hope to be and to receiue daily increases Vers 13. O Lord our God other Lords besides thee haue ruled vs but wee will remember thee onelie and thy name THis verse containes a complaint which the faithfull make because they were oppressed vnder the tyranny of the wicked Thus this song is composed to comfort the hearts of the faithfull who in regard they were to vndergoe an hard condition of banishment and to bee expulsed out of that good land which was vnto them a signe of eternall happinesse as also being depriued of the sacrifices of the holy assemblies and so in a manner of all consolation and comfort being furthermore shut vp vnder the bondage of the Babylonians in a strange Country banished from their Country and ouerwhelmed with shame and most grieuous afflictions they might yet notwithstanding by this song powre out their sighes vnto God and so find solace in him He speakes therefore in the name and person of all the faithfull who in appearance seemed to be reiected of God but therewithall professing that they were his people and so consequently did put their confidence in him But had they not great cause to mourne thus when they were in bondage vnder the tyrannie of other rulers besides the Lord himselfe who once had gathered them in vnder the wings of his protection Hence therefore it followes that if they had not been estranged from him they had neuer fallen into so wretched a condition as to be exposed to the mercilesse tyrannie of their enemies But it should seeme by this Obiect that the gouernement of Princes is contrarie to that which God himselfe exerciseth notwithstanding that they rule in his name Ans but the Prophet speakes not of those heere who beare rule for our good but of such as are Idolaters and enemies of the true doctrine Dauid himselfe was a King hauing a diuers gouernment from that which God exerciseth yet so that he was Gods minâster notwithstanding for the common good and saluation of all the people that were câmmitted to his charge and likewise maintained the true Religion which these tyrants desired whollie to ouerthrow The like also did iustlie befall the Iewes who had well deserued to be subdued vnder the crueltie of Infidels seeing they refused to obey God who vsed theÌ so louingly But it is not âmisse to note the close opposition which is heere put betweene God and the faithfull Kings who gouerned the people vnder his name and authoritie and those tyrants who at the last oppressed them vnder vniust lawes This will the better appeere by a like place out of Ezechiel I haue saith he giuen them
good lawes by the which they might liue but because they haue not obserued my iudgements and haue cast my statutes behind their backs prophaning mine ordinances and setting their eies towards the Idols of their fathers It is iust with God to mâke vs serue cruel Lords when we will not yeeld willing obedience to his lawes therefore I also gaue theÌ statutes which were not good and iudgements in which they should not liue Ezech. 20.24 Now in regard they might haue prosred and beene happie by Gods blessing in times past if they had yeelded their obedience to his word therefore Ezechiel threatens them that Tyrants shall rule ouer them and in spite of their teeth shall cause them to submit themselues to their cruell edicts and lawes yea and that without bringing any profit or reward at all vnto them Isaiah in this place bewailes the like miserie Oh saith he whilst the Lord reigned ouer vs we had much adoe to content our selues with our estate but now we are constreined to beare a wofull seruitude and therein are iustlie punished for our wickednes The faithfull also which liue vnder the Papacie or such as are forced to yeeld in any sort to wicked lawes and constitutions full of superstition may well take vp the like complaint for they are vnder such an authoritie as is against God The slauerie of such as are vnder the tyrannie of the Romane Antichrist they are oppressed vnder more then a barbarous seruitude which binds not the bodie only but leades them to the flaying of their soules But we will remember thee only It seemes this particle should be opposed to the former thus Albeit these prophane Lords would turne and withdraw vs from vnder thy gouernment yet will we hold our selues fast vnto it because we assuredlie know our selues to belong to thee But there may be gathered from hence a more ample doctrine to wit that although carnall reason is readie to say that such as are made a pray to their enemies and cruellie vexed vnder their tyrannie are forsaken of God yet the Iewes cease not therefore still to reioyce in him notwithstanding they saw him nothing neere vnto them for the only remembrance of his name susteined them and did sweetly feede and nourish their hope Thus there is an opposition of great weight betweene the remembrance of Gods name A singular grace of God it is to cleaue fast vnto him wheÌ he seems to forsake vs. and the present feeling of his fauor for it is a rare and singular grace of God constantlie to cleaue vnto him when he seemes to be absent and farre off from vs. Others translate In thee and in thy name but here is no such coniunction To let that passe therefore A Consolation fitting our times this place affords vnto vs such consolation as is exceeding necessarie for our times wherein the peruerse vnthankfulnes of men by casting off the sweet yoke of God haue drawne vpon themselues a grieuous and cruell slauerie neither are we to wonder if we see this tyrannie alreadie exercised euen in many places where the name of God is called vpon The faithfull I say must not therefore be discouraged only let them rest their hopes vpon this consolation to wit God will neuer vtterlie forsake those whose whole ioy and delight consists in the remembrance of his name Let them not feare then I say at any hand to professe this their confidence before all men What confidence Truly that they had rather die ten times then once to recoile back from God Better to die often then once to reuolt and so to darken his glorie For whosoeuer he be that through feare giues place to men They that sin against conscience for feare of men neuer yet tasted in truth how gracious the Lord is let him know for a truth that he hath not as yet rightlie tasted how gracious the Lord is Whilest we enioy the free vse of Gods word then let vs diligentlie exercise our selues in it that so we may arme our selues therewith against the time of need to the end the world may know that we haue not studied it as in a dreame Vers 14. * Or being dead they c The dead shall not liue * Or being slaine they shall not c. neither shall the dead arise * Or for this cause thou hast c. because thou hast visited and scattered them and destroyed all their memorie THe Prophet comes againe to speake of the wofull end of the wicked whose prosperous estate often disquiets and dismaies vs as we may see in the 37. Psal and in the 73.17 That our eies then may not be dazeled in the beholding of present things the Prophet threatens that their end shall be most wofull Others expound this place of the faithfull who seeme so to die in the eyes of the world as if they should neuer rise againe but it is very cleare that he here speakes of the wicked and reprobates which will euidentlie appeere by the contrarie to this which is added in the 19. verse For we haue in this place an opposition betweene the resurrection of the good and the bad whose estates would be little differing one from another vnlesse it should appeere that the one sort were iudged to eternall death Euery iudgement that lights vpon a reprobate in this life is a seale vnto him of his endlesse torment in the life to come and the other to a blessed and an euerlasting life Nay the wicked are not simplie condemned to eternall perdition but all the iudgements of God which befall them in this life are as it were the beginnings and seales vnto them of their endlesse torment for they can not be relieued by any consolation at all Why so Because they inwardly feele that God is their enemie Whereas we haue translated Slaine others reade it Giants but seeing the word Rephaim in many places of the Scriptures is taken for the slaine Psal 88.10 Prou. 2.18 9.18 21.16 it will agree best if wee take it so here otherwise the opposition would not be fitting That which followes For this cause hast thou visited them is put here by way of exposition for he shewes why the reprobates perish without hope of any restauration to wit because God hath determined to cast them away Now what can they expect from Gods wrath which is inflamed against them but death and perdition Vers 15. Thou hast increased the nation O Lord thou hast increased the nation thou art made glorious thou hast enlarged all the coastes of the earth THis verse is diuersly expounded for some think the Prophet shewes how the faithfull are not pressed with one affliction alone but are plunged ouer head and eares as it were in extreme miseries and yet can see no issue out of them Others expound it more simply thus O Lord thou hast inriched thy people with many benefits and so they think that the Prophet mentions those
of God we ought so to behold that wee at this day acknowledge him to be the same Iudge he was wont to bee and that the same vengeance is prepared for vs if we giue not eare to his holy admonitions In that he expresly mentions them that are learned and ignorant obserue that we comprehend not the mysteries of saluation by the quicknesse of our wits or because wee haue bin well trained vp in schooles for this could not priuiledge such from the imputation of being blind Gods word then must be imbraced with our whole affection if wee mind to bee freed from this vengeance wherewith not the rude and ignorant alone are threatned but those also which are booke learned as they say Vers 13. Therefore the Lord said Because this people come neere vnto mee with their mouth and honour mee with their lippes but haue remoued their heart farre from mee and their feare toward mee was taught by the precept of men THe Prophet shewes that the Lord shall haue very iust occasion to correct his people thus seuerely albeit it was an hard and horrible punishment that their mindes should bee so besotted by Gods reuenging hand But as men are bold and rebellious so they are easilie drawne to plead with him as if he dealt ouer rigorously with them the Prophet declares that God hath performed the office of a Iudge that the cause thereof rested wholly in men who stirred him vp by their impietie rebellion Also he shewes that the people haue well deserued this chastisement but especially by their hypocrisie and superstitions Hee notes their hypocrisie Hypocrisie in telling them that they drew neere with their mouth and lips for so I expound the verbe Nagash which I take to bee most probable although others are of a contrarie opinion for which cause some translate To shut vp others To magnifie ones selfe but the * That is opposition antithete to wit the verbe to withdraw which is added by and by after shewes that this is the true exposition which also is most receiued But he taxeth their superstitions Superstitâââ and idolatries when hee saith that their feare which they had was taught by the Commandements of men Now these two things are for the most part ioyned together Nay more then that for hypocrisie is neuer without impietie or superstition Hypocrisie superstition goe coÌmonly together and on the other side impietie superstition is alwaies accompanied with hypocrisie By the mouth and lips The differeÌce between true worshippers and false he meanes the externall profession which is common both to good and bad but they differ in this that the wicked haue onely a vaine outward shew thinking themselues discharged if they haue opened their lips in Gods worshippe and seruice but the good present themselues before God in the trueth of their hearts in yeelding him obedience with all their power they acknowledge and confusse how far off they are from performing their duties as they ought to doe Hee vseth then the figure called Synecdoche a thing very frequent in Scriptures when a part is taken for the whole But hee made choice of that part which was verie fit for his purpose seeing men are wont to make most shew of godlinesse by the tongue and lips The Prophet then comprehends all the other parts of Gods worship whereby hypocrits are wont to counterfet and deceiue for they are euerie way bent to lying and vanitie We need seeke no better expositor of these words then Iesus Christ who vpon the speech of washing of hands wherewith the Pharises reproued the Disciples because they had omitted so holy an act in their conceit that he might conuince them of hypocrisie saith Isaiah prophecied well of you O yee hypocrites saying This people honours me with their lips but their heart is far off from me Matth. 15.7 8. To the lips and mouth therefore the Prophet opposeth the heart the integritie whereof God chiefly requires of vs. For if we want that he reiects all our workes carie they neuer so goodly a shew in the eyes of men For as himselfe is a Spirit Ioh. 4 23 24 so also will he be adored and worshipped of vs in heart and spirit at which end if we begin not we may doe what we will in outward shew but it shall euery whit bee accounted nothing else but vaine ostentation Hence we may easilie iudge what estimation the religion of poperie ought to haue amongst vs who put all their seruice of God in ringing With what truÌpeâies the Papists wold seeme to honor God piping singing mumblings in setting vp candles in copes censings crossings and a thousand such fooleries for we see that God not onely reiects these things but also detesteth them Now for the second point when God is serued according to mens inuentions he condemnes this superstitious feare albeit men indeuor to couer the same with a faire pretext of religion deuotion and feare Hee giues a reason why this is in vaine to wit because this people was taught it by the precepts of man For I read the word Melummadah which signifies taught passiuely because the Prophets meaning is that all order is ouerthrowne if mens precepts and not the rules of Gods word bee taken for the right manner of his seruice For the Lord would haue our feare and the honour which we giue him to be squared according to the rules of his word and demands nothing but a sound obedience by which wee dispose of our selues and all our actions according to this rule without turning either to the right hand or vnto the left Whence it sufficiently appeares that all those who are taught to serue God after mens traditions are not onely senslesse but do also wearie themselues in a pernicious labour for what do they else but prouoke Gods wrath against them who cannot more plainly discouer how much hee hates these wil-worships then by this so heauie a punishment Flesh and blood I grant thinkes it strange that God not only makes none accouÌt of this trash but also seuerely punisheth mens indeuors who through error and folly take much paines to appease him But wee are not to wonder if hee maintaines his owne authority after this sort Iesus Christ himselfe expounds this place saying In vaine doe they serue me teaching for doctrines mens precepts Matth. 15.9 Some would supply a coniunction thus And precepts as if the sense were not otherwise cleere enough But it appeares he meant another thing to wit that they take a wrong course who follow mens commandements for the rule of their faith and life Vers 14. Therefore behold I will againe doe a meruailous worke in this place euen a meruailous worke and a wonder for the wisdome of their wise men shall perish and the vnderstanding of their prudent men shall be hid HE not onely threatens the ignorant and common multitude with blindnesse but also the wise who drew the people into an
pierce and gall the hearts as well of small as great for they gloried they were the holie posteritie and how they issued out of Abrahams loines as if Gods adoption had serued for a vaile to couer all their grosse and palpable wickednesses though they were neuer so manifest Nay God meant to lay them open and to publish their wickednesses with sound of trumpet as it were For in accusing them to be such as refused to heare the law of the Lord he therein opens the fountaine whence all presumption flowes to wit the contempt of the word which discouered their impietie in despising euen of God himselfe for they lie who say they will serue God and yet will not be in subiection to his Commandements Isaiah also aggrauates their offence for reiecting the medicine that should haue cured their maladies He that refuseth to submit himselfe vnder the censure of the word taxeth God of tyrannie is bewitched of Satan and hates integritie which medicine was offred them in his wholesome doctrine For this cause he calles them rebellious vntamed or wild as also liers or disloyall in regard that whosoeuer will not submit himselfe to Gods word doth openly turne his back vpon him no lesse then if God plaid the tyrant in exacting some vnreasonable thing at his hand and therewithall doth also shew that hee is bewitched with the illusions of the diuell and giuen vp to the vanity of his own heart so as he hates all integritie Vers 10. Which say vnto the Seers See not and vnto the Prophets Prophecy not vnto vs right things but speake flattering things vnto vs prophecie errors HE how in plainer termes sets forth and shewes as in liuely colours what that obstinacie contempt of the word is whereof hee spake before for the wicked not onely scorne all instruction but doe also furiously resist it yea they wish it were vtterly abolished and buried in euerlasting forgetfulnes This is it which Isaiah meant to say to wit that they did not onely turne their eares eyes and all their senses from holy doctrine but could very well haue found in their hearts that it had been vtterly extinct and abolished for the wicked are euermore pricked forward with such rage that they would haue no mention at all made of that which they cannot abide to heare of For the power and officacie of the word so galles and stings them that they shew themselues to be no better then furious wild beasts in rage and crueltie Faine would they escape but they are compelled in despite of them to heare God speake yea and to tremble before his Maiestie Now it vsually falles out that after this bitternes against the word in the next place they fall to hate the Prophets that haue bin the Ministers of it and not onely that but to lay snares and to vex them with persecutions banishments and oft times with death it selfe By meanes whereof they thinke vtterly to roote out race from off the earth both the doctrine and Doctors also that teach it For men had rather heare dreames and fables then to bee faithfullie taught The Prophet sets not down here the verie words which they spake to wit as if they had openly pronounced them but hee shewes what was in their hearts for hee had not to deale with such fooles as would goe blaze their impieties to the whole world no they were growne to the height of hypocrisie For they made the world beleeue they were such as serued God deuoutly and therefore complained as if the Prophets did them great wrong so to diffame them But Isaiah pluckes off this visard wherewith they couered themselues and lets the world see what they were indeed seeing they would not be brought to giue place to the trueth For whence I pray you proceeded their murmurings against the Prophets but that they neither could nor would hearken to the voice of God The Prophets were called Seers because the Lord reuealed that vnto them which they were afterwards to reueale vnto others for they were as beacons set vpon an hil and as watchmen thence to discouer a farre off tidings either of that good or euil which was by and by to insue But the people could not abide to heare of troubles and therfore they hated the Prophets who by laying their sins close vnto their consciences were therewithall proclaimers of Gods vengeance which was ready to seaze vpon them To this appertaines these words see not prophecie not right things not that they vttered these things indeed as we haue shewed before but because they thought thus in their hearts in which they wished the Prophets would be lesse seuere For it went against the haire as they say to bee so sharply dealt withall Doubtlesse none of them would once shew themselues so impudent as in plaine termes to desire they might be seduced or to say that they would resist the trueth for in outward profession they made the world beleeue they sought to promote the same with all diligence as all our aduersaries the Papists doe at this day but they denied that the sermons of Isaiah or of the other Prophets were the word of the Lord. They were not afraid to tell Ieremiah that he was a lier and not onely that but gaue him threatning words saying Thou shalt not prophecy in the name of the Lord lest thou die by our hands Ier. 11.21 Thus we see the publishing of the truth was to them a thing intollerable Now in turning their eares from it what could they else beleeue but lies See then how they sought to be seduced and deceiued wittingly But hee discouers the fountaine from whence all this sprang when hee saith they desired to be flattered For they would haue been most readie to haue heard and receiued flattering words and could well haue found in their hearts that their eares might haue been tickled in the name of the Lord forsooth What is the reason then why the world is not onely subiect to bee gugled by impostures but also that it earnestly seekes and receiues the same Surely because all men naturally desire nothing more then that they might be suffered to rot in their filthinesse through flatteries But the messengers of God must of necessitie bee sharpe in their reprehensions for all that if they meane to approue themselues vnto God Whence it followes that worldly men cauill foolishly and childishly when they say we could bee content to bee Gods disciples with all our hearts if hee would not deale too seuerelie with vs. Which is all one as if for their sakes they would cause him to alter his nature and to denie himselfe as also Micheas saith that the Iewes cared for no Prophets but such as would prophecie vnto them of wine strong drinke Mich. 2.11 Vers 11. Depart out of the way goe aside out of the path cause the holy one of Israel to cease from vs. THe summe is that when the Prophets are despised God himselfe is there withall
belongs vnto him because he dwels in the heauens Whence it appeares that he is neuer depriued of his diuine right howsoeuer often times hee suffers his power to lie hid but when it seemes best vnto him he will manifest his greatnesse in the view of the whole world for dwelling in heauen as wee know signifies an imperial soueraignty vnder which the whole world is subiected Thus he shewes not onely that God can easily ouerthrow all the pride of flesh but also concludes from the nature of God that hee must needes shew forth his glory at the last when the wicked fall to despising of him for otherwise he should renounce himselfe Where hee saith that Zion was filled with iudgement and iustice it is another confirmation to wit that God will shew signes of his speciall fauour when the Iewes shall be deliuered from the tyrannie of the Caldeans And it was no lesse then needfull to set the author of so great a benefit before their eies He hath filled for we see how peruersly we darken his glorie by our ingratitude To be filled with iustice and iudgement signifies that God will liberally and abundantly shed abroad his grace in the restauration of his Church Neither will the sense be much impertinent if we refer this to a right politike order when all things are iustly and wel mannaged for without that the Church shall neuer florish though all things else succeed according to our wish We must measure our prosperous estate then by iustice and iudgement rightly executed and not by the ouerflowing of these corruptible things Vers 6. And there shall be stabilitie of thy times strength saluation wisdome and knowledge for the feare of the Lord shall be his treasure HEe promiseth that the estate of the kingdome shall shall bee happie and glorious vnder Hezechias hauing respect principally to that wofull and miserable scattering which was seene in Achaz his daies For albeit the enemie was expulsed yet was there small hope that the Iewes being in such extremitie should haue recouered their first condition As touching the words some translate thus There shall bee in thy times truth strength and saluation as if the Prophet should relate what felicitie the people should inioy vnder this holy King and they thinke that euery word containes in it so many benefits of God Others take the word stabilitie for fidelitie as if the Prophet should haue said that it should bee in stead of saluation and strength Othersome draw a sense from hence a little differing to wit that strength saluation and knowledge shall bee stable vnder Hezechias But when I scan the words of the Prophet considerately I had rather make another distinction to wit that stabilitie strength and saluation shall reigne in wisdome and knowledge vnder Hezechias and so that which is by and by added the feare of the Lord shall be the treasure of this good King will follow and agree well For in time of peace euery one desires to be secured yet how few are there that care to vse the meanes to inioy so great a benefit Nay doe not the most part pamper themselues as swine in the stie so as whilest blind couetousnesse drawes all the world after things earthly few make any reckoning of that incomprehensible light of the heauenly doctrine The Prophets meaning then is that the Churches felicitie shall be stable when vvisdome and knowledge beares sway therein and that strength shall long indure when the knowledge of God is aduanced thirdly that eternall saluation shall dwell there when men shall be taught rightly to know it This is a verie excellent place from whence we may learne that ingratitude shuts out Gods blessings from vs that is when we forsake them to wallow our selues in earthly and carnall desires also that although all the benefits we could imagin or desire were giuen vnto vs No benefits of God sweet and sauorie to vs vnlesse they be seasoned with the salt of faith and knowledge Where the light of Gods word is quenched our g eatest prosperitie is worse then the worst thing the world can afford without it yet shall all turne to our ruin and destruction vnlesse they bee seasoned with the salt of faith and knowledge Wee may therefore hence conclude that the Church hath no strength vnlesse the knowledge of God preceede all other benefits and that she then truly florisheth whilest she willingly confesseth to hold all the graces shee hath of Gods free bountie But where this light of the word is wanting and the true knowledge of God is either dimmed or put out the greatest prosperitie we can inioy is worse then all the miseries the world can afford I therefore refer stabilitie strength and saluation to one the same thing to wit that the Church shall haue stabilitie when blindnesse and error being banished men shall begin to learne the knowledge of God By this wee see what Church there is amongst the Papists a pompous and glorious one it is indeed in outward shew but where is this knowledge Therfore caÌ she not be stable neither is she the Church of God If the Lord then shew vs that fauour that the light of faith may shine truly amongst vs other blessings no doubt shall easily flow vnto vs and if it fall out we be shaken with diuers stormes yet God will vphold vs alwaies with his hand Now when he saith thy times he speakes to Hezekias not as to a priuat person but as to the head of the people vnder whom also the whole bodie is comprehended But seeing the kingdome of Hezekias was but a little shadow of Christ his kingdome as we haue touched before these things therefore ought to be referred vnto Christ Coloss 2.3 in whom are hid all the treasures of vvisdome and knowledge We are also to note these titles which are vsed to set forth the commendation of Gods word and the doctrine of the Gospell S. Paul also doth the like Coloss 1.9 when he saith Teaching in all knowledge and wisdome for by this praise he extols the dignitie of the Gospell Whence we also gather that where Iesus Christ is not truly knowne there men are destitute of true vvisdome although they be expert in all other sciences which without this are all but vanitie Moreouer it seemes the feare of God should be added for an exposition that the Prophet might the better manifest that the knowledge whereof he spake was the gouernesse of pietie Knowledge the gouernesse of pietie being neither idle nor vaine but penetrating with efficacie into our hearts to conforme vs to the feare of God See therefore why this feare is elsewhere called knowledge Prou. 1.9 and 9.10 yea The feare of God not only the beginning but also the end of wisdome the beginning of it that is to say the summe and principall part of wisdome And those deceiue themselues which take the word beginning for the first rudimeÌts or elements seeing Salomon meanes the beginning
is more then need then that the Lord succor vs this way that our feares being appeased our weaknes strengthened we may be fitted to walke on in our christian course For if we had these words Feare not Behold your God well fixed in our hearts How to be eased of fainting fits all faintings would soone vanish Men no sooner feele that God is neere vnto them but they cast away feare or at the least so resist it that they are not ouercome of it In nothing be carefull saith S. Paul for the Lord is at hand Philip. 4.5 and 6. of which senteÌce we haue intreated at large elsewhere It seems also that the Apostle to the Hebrues alludes to this place Chap. 12.3 and 13. where hauing forbidden them to be grieued or discoraged with Gods correction he recites the words of our Prophet and applies this sentence to all the faithfull that so they might stirre vp themselues vnto perseuerance and constantlie to hold out vnto the end in regard they were to suffer many assaults Neither is it superfluous that the Prophet addes your God for if we be not assured that he is ours his comming shall bring vs terror rather then comfort Therefore he sets not God forth here in his Maiestie which casts downe the pride of the flesh but his grace which comforts the afflicted weake We see then it is not without cause that he thus adornes God with this title namely that he is the protector of the faithfull to retaine them in safetie Obiect If any obiect that God must needs be dreadfull when he comes to punish in his wrath I answere Ans that this vengeance is threatned against the wicked and the enemies of his Church so that albeit it be terrible vnto theÌ yet it shall bring consolation to the faithfull This is the cause why he addes that he will come to saue for otherwise the Iewes might haue replied What benefit shall the destruction of the enemie bring vs What shall we be the better for it Should wee delight in their calamities This is the cause I say why he saith expreslie that he will turne this vengeance and recompence touching their enemies vnto their saluation The punishment of the wicked is alwaâes ioined with the saluation of the faithfull for the saluation of the godly is alwaies ioined with the punishment of the wicked We shewed in the seauenth Chapter vers 4. how the faithfull are deliuered from perplexed cares by this fauor of God and by the hope of his defence For the present let vs obserue that God is readie armed with vengeance to the end his children may learne to rest vpon his help and not to thinke him idle in the heauens this is the cause of these repetitions for infidelitie hath gotten such fast rooting in vs that is not plucked vp by and by In the end of the verse there may be a double reading to wit either that God shall come with a recompence or that he will come with the recompence of God choose whether of the two you like best for the sense is all one Notwithstanding if you reade Elohim in the genetiue case Recompence shall be called the recompence of God because it properlie belongs vnto him that so the faithfull may know assuredlie that he is no lesse a rewarder then God Vers 5. Then shall the eies of the blind be lightened and the eares of the deafe opened 6. Then shall the lame man leape as an heart and the dumb mans tongue shall sing for in the wildernes shall waters * Or be digged breake out and riuers in the desert HE speakes still of the promise touching the restauration of the Church that he might comfort the harts of the faithfull who should be sharplie assaulted with the grieuous calamities of which he had foretold Now seeing Christ is the fountaine from whence this restauration springs we must of necessitie still haue recourse vnto him if we will haue the right vnderstanding of that which Isaiah saith in this place for by him alone it is in deed that we are begotten againe to the hope of the heauenlie life Now it is not vnlike but our Prophet alludes to the prophesie which we haue seene in the 29. Chapter vers 9.10 where he threatens the Iewes with a fearefull blinding of their eies and an hardening of their hearts for which cause he here promiseth that at Christes comming mens mindes shall be enlightened and cleared by regeneration whereas before they sate in darknes There is great force in the word Then for thence wee may gather that being out of Christ we are dumb blind and lame Being out of Christ we are spirituallie blind dumb and lame in a word void of all abilitie to performe any thing that is good but Christ renues vs by his spirit that in him we may recouer our true health By tongue eyes eares and feete he meanes all the faculties of our soules which in themselues are so corrupted that we can not draw thence so much as a good thought till we be made new creatures by the benefit of Christ for our eies Eyes can not see the truth our eares Eares can not vnderstand it neither can our feete Feet walke in it vntill we be vnited vnto Christ The vnderstandings of men indeed are very accute in appreheÌding mischiefe We are naturallie prone and wise to do euill but to do well we haue no knowledge Iere. 4.22 their tongues eloquent and prompt vnto slanders periuries lying and vaine speach their hands and fingers but too nimble to theft and violence their feete to shedding of blood in a word all the powers both of soule and bodie not only inclined but also set on fire to doe wickedly But come we to the performaÌce of that which is good euery finger is a thumbe as they say Is it not more then needfull then that wee be reformed by the power of God that thence wee may beginne to vnderstand comprehend speake and put in execution those things which God hath called vs vnto 1. Cor. 12.3 for none can so much as say that Iesus is the Lord but by the holy Ghost This reformation then we see proceedes onely from the grace of Christ those therefore which are conuerted vnto him doe recouer new strength whereas before they were wholly vnfruitfull and as good as dead For out of him we are either depriued of all good things or else they are so corrupted in vs that they can be applied to no right vse but are rather prophaned by our abusing of them Mat. 1.11.5 15.3 Iesus Christ hath both fully testified and taught the truth of this point when hee gaue speech to the dumbe sight to the blind legs to the lame and impotent but that which he did to the body was but a glimpse of that which he works much more abundantly and powerfully in our soules In saying that the waters shall be digged out he addes
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 nâght deserue protection at Gods hands and that hee should haue exempted him from all incumbrances because his whole desire
was bent to serue his God purely For we may wel thinke that God brought not this scourge vpon him now for his negligence excesse or wantonnesse much lesse for his superstitions or idolatry seeing at the very first entrance into his Kingdome he imploied himselfe to the vtmost with exceeding diligence to establish religion in the puritie of it What was Gods purpose herein then Surely hee meant to try the faith and patience of his faithfull seruant Vers 2. And the King of Ashur sent Rabshakeh from Lachish towards Ierusalem vnto King Hezekiah with a great host and hee stood by the conduit of the vpper poole in the path of the fullers field THe order of the historie may seeme somewhat here to be altered for hee said before that Sennacherib had taken all the Cities of Iudah vers 1. and now hee sends Rabshakeh from Lachish which he had besieged Lachish was not taken yet then But we are to note that oftentimes the course of an historie is disioynted so as that is recited last which was done first Besides the Scripture haue this figure frequeÌt in them as in this place where it is said that all the strong Cities were taken although some no doubt escaped which Hezekias notwithstaÌding was vnable to succour It seemed then that the Assyrian was become Lord of the whole land seeing nothing was left but Ierusalem in which Hezekiah was imprisoned This historie is described more at large in the second booke of Kings 18. 19. Chapters where it is shewed that Hezekiah vsed all the meanes he could to redeeme his peace for he would haue had it almost vpon any condition He gaue 3000. talents of siluer and 30. of gold which this tyrant exacted for payment whereof he was driuen to rob the Temple of the vessels that were in it and of the plates of gold which were fastned vpon the gates thereof because his owne treasure was spent But as such insatiable gulfes can neuer be filled so when he had receiued this money he then falles to demaund greater things and imposed vpon him harder conditions then the former that he might vex and afflict this good King to the full For hauing once wrought vpoÌ his mildnes he thought the second time to draw him to whatsoeuer himselfe listed only he waited for fit opertunitie to begin warres afresh But the people no doubt for their parts had well deserued to be thus scourged for their wickednesses according as it had been before prophesied for albeit religion florished in outward shew yet their liues remained vnchanged impietie ouerflowed and their hearts were as foule within as euer they were before For as much as the people repented not of their sinnes then was it not needfull they should be chastised with the greater seueritie in regard of such a malitious obstinacie But because the measure of their iniquities was not yet full God pacified the rigor of his wrath and gaue them an admirable deliuerance when all things were become vtterlie desperate Vers 3. Then came forth vnto him Eliakim the sonne of Hilkiah the steward of the house and Shebna the Chancellor and Ioah the sonne of Asaph the Recorder MEntion was made of this Eliakim in the 22. Chapter to him the Lord promised the chiefe place in the kingdome after the death of Shebna But it seemes this was but a vaine and idle promise seeing he is sent to the enemie to sue for fauour as one being readie to yeeld and submit himselfe to the mercie of such a cruell Tyrant This might also astonish the hearts of the faithfull euen to make them call the truth of Gods promises into question Besides this good king was so destituted of good seruants that he was constrained to send Shebna with the rest though he knew him to be a disloyall traytor The word Sopher signifies a Scribe and therfore it is often taken for Teachers or such as are learned sometimes for those that keepe bookes and haue the disposing of the rowles or charters of Kingdomes I haue translated it Chancellor for it can not be referred to the knowledge of the Law we may also gather that this Shebna was in great credit though he were put from the estate of being steward or great master of the kings houshold The word Mazkir signifies a secretarie or a master of the requests Vers 4. And Rabshekeh said vnto them Tell you Hezekiah * This clause I pray you is not in Master Caluins text I pray you Thus saith the great king the king of Ashur What confidence is this wherein thou trustest THe Prophet shewes that these three Ambassadors which represented in a maner the whole state of the kingdome were not only repulsed but receiued disgracefullie galled with insupportable iniuries by the Captaine of this Tyrant For he is so impudent as to aske how Hezekias durst presume to rebell no lesse then if he had bin a man conuinced of Rebellion Some expound the particle Na I pray you but it can not well stand with the honor as you would say of so proud and insolent a Tyrant to come vnto them by way of intreatie He speakes rather like those who impose conditions vpon others who are either vanquished or are readie to yeeld themselues for feare whome such are minded to receiue to mercie which we commonlie call Sommer that is To call vpon or To Summon one But that his Summons might be of the greater authoritie this Captaine speakes in the person of his King and with big words sets forth his greatnes the rather to daunt the heart of Hezekias when he should heare he had to deale with so powerfull an enemie For his meaning was not only to say that Hezekiah was farre inferior to his Master the chiefe Monarch of the world in comparison of whom Hezekiah was to be esteemed no better then a meane Gentleman but he calles him the great King the King of Ashur that by these titles of his power and magnificence he might as it were darken the glorie of all other Kings that so all might seeme to rest in him alone Which thunderbolts had bin sufficient to haue terrified and feared the heart of Hezekiah especiallie seeing he was mued vp as I said before within the walles of the Citie out of which he could not escape much lesse was he any way able to make his partie good against the violence of this Tyrant Vers 5. I say * Or they are but words of the lips Surely I haue eloqueÌce but counsell strength are for the warre on whom then doest thou trust that thou rebellest against me WHereas we reade in the holie historie Thou hast said it may be expounded thus to wit that Rabshekeb makes as if hee knew Hezekiah his thoughts as if hee should say Thus thou deliberatest with thy selfe But the sense comes all to one though we reade this word in the first person for Rabshekeh speakes as one that had gaged the depth of Hezekias his enterprises and
what practises Rabshakeh indeuoured to discourage the hearts of this people And first hee telles vs that he spake in the Iewes language Verse 11. notwithstanding that the Ambassadors had besought him to speake in the Aramites Now it must needs be a great corasiue to the hearts of the faithfull to heare this holy tongue which was dedicated to the mysteries of heauenly wisdome to be thus prophaned and prostituted to such horrible blasphemies neither could it be auoided but this tentation shrewdlie shaked the vnfirme and weake No enemies worse then those that speake out owne language But hence we may note that there are no enemies more noisome then those that speake in our owne tongue Of which we haue experience now in very many who learne our tongue that is to say our manner of speech that they may the better insinuate themselues into the eares of the simple and ignorant to turne them away from the truth Thirtie yeeres agoe the Papists had a barbarous language Note vtterly estranged from the stile of the holy Ghost there was scarcely to be heard amonsts them one word that sauored any thing at all of Christianitie but now they haue learned to varnish ouer their blasphemies with the language of Canaan that so we might take them for honest men And thus wee see the diuell hath filed and furbushed their tongues for he is their father and instructer as hee was in times past vnto Rabshekeh When it is said he stood vp it is to set forth the pride and insolencie of this varlet for his outward gestures manifests sufficiently how arrogantly he behaued himselfe No doubt he stood before but now hee raiseth vp himselfe to be the better seene and feared of the Iewes And hauing yet once againe told them the greatnesse of his King Satans policie he addes vnto it the message with which he was sent For it is one of Satans policies with high wordes to set forth the power of our aduersaries and to make the dangers seeme greater then they be indeed to bring vs out of heart for wee faint by and by as soone as our eies are but a little dazeled with the glory of earthly things Against it therefore we are to oppose the power of God which will be sufficient to arme vs with strength against all the powers of darknesse The enemies cease not to brag proudly euen with open mouth of their greatnesse and power and scorne our feeblenesse and weaknesse but if the Lord be with vs what should astonish vs Vers 14. Thus saith the King Let not Hezekiah deceiue you for he shall not be able to deliuer you IN giuing to his Master the title of a King he speakes of Hezekias as if hee were but some common person and giues him no title at all Also not content to continue his slanders against this good man he now disgorgeth his venome euen against God himselfe calling the trust confidence which Hezekias had in his fauor whereunto he also exhorts all his nothing but impostures and deceipts Slanders of the Papists Wee at this day are assailed with the like slanders of the Papists when they say we do nothing else but seduce and leade men into perdition by teaching theÌ to trust perfectlie in one only God But we neede not maruell much if they cast those reproches vpon vs which were cast vpon this good King seeing they proceed from the same author and father of lies euen the Deuill Where he saith Ezekias is vnable to deliuer his people it was very true in deed vnlesse God did also put to his hand Neither did Hezekias attribute this vnto himselfe to rob God of his honor but freelie protested that his owne safetie and the safetie of his people depended vpon God only But it was needful that this aduersarie should disguise his words as the wicked doe at this day wheÌ they meane to defame our doctrine for they forge faire and goodlie pretexts to make our words hereticall in shew so as they easily deceiue the hearers vnlesse they haue their eies in their heads to consider of all things wisely Vers 15. Neither let Hezekiah make you to trust in the Lord saying The Lord will surely deliuer vs this Citie shall not be giuen ouer into the hand of the King of Ashur NOw Rabshekeh recites Hezekias his exhortation by which he encoraged the people and addes his refutation as if it had been but a vaine speech euen the inuentions of his owne braine whence it appeares that the wicked make none account at all of the power of God although they can speake of it to serue their owne turne For albeit he denies not plainly that God is able to help his people if he would but makes them beleeue he is angrie with them and therefore is their enemie yet in ouerthrowing their faith as much as in him lies he abolisheth the power of God because his meaning was so to smite the hearts of this poore people with terror that they should be constreined through despaire to subiect themselues to the lawes of this victorious Tyrant Moreouer by another subtletie he also indeuors to wring froÌ them their trust in Gods help in that he allures them as we shall see in the next verse with promises of inioying pleÌtie and ease For what is able to worke in vs a desire to reuolt from God sooner then wheÌ we are drawne thereunto with the shew of profit and pleasure If the world begins once to smile a little vpoÌ vs and to glad our hearts then behold the hope of eternall life begins forthwith to vanish for our senses alwaies dote vpon present things Rabshekeh hauing armed himselfe with this engin giues them this admonition Depend not vpon vncertaine hopes rather take that which is certaine This maner of speech hath great efficacie in it to allure vs to a reuolt For men are apt to nothing more then to be possessed of that which may bring them profit and it is exceeding irksome and tedious vnto them to be deferred or to hang in suspence so as to preferre the good which is yet farre off before the commodities which are before their eies See Rabshekehs argument then Wee must walke by faith and not by fight 2. Cor. 5.7 Hezekias promiseth you help from God but you see no such matter he therefore seekes to captiue your wits in the expectation of things vncertaine but the King my Master will not only promise but wil performe in giuing you those things which you see This might seeme to be a very strong argument But let vs finde out the fallacie for Satan is often wont by such sleights to turne vs from depending vpon Gods prouidence The Lord calles vs to the hope of eternall life which as yet is hidden from vs Rom. 8.25 for we hope for the things which wee see not Hee promiseth that he will be our Sauiour in the meane while he suffers vs to languish and faint many
impudencie and with an open throat as it were Vers 10. Thus shall ye speake to Hezekiah King of Iudah saying Let not thy God deceiue thee in whom thou trustest saying Ierusalem shall not be giuen into the hand of the King of Ashur WHat an horrible blasphemie is this He accuseth God to be a lier and a deceiuer as if he plaid fast and loose with those that put their trust in him For take away his truth from him and what remaines That is the thing he most esteemes But he drew these words out from the mouth of this miscreant who before seemed to reuerence some god It is not long you see then but he discouers himselfe to the full Whereas he saith in the person of God that Ierusalem shall not be giuen Some do thence coniecture that the traytor Shebna had informed the king of Ashur of Isaiahs prophesie and the words doe sound somewhat that way but there is no neede of any such coniectures for the Assyrian knew well enough that Hezekiah trusted in God The promises made to Dauid and so consequeÌtly vnto him were not vnknowne This is my rest here will I dwell for euer for I haue a delight therein Psal 132.14 Not that this tyrant studied the prophecies to profite by them but they were manifestly knowne to all yea that the Iewes did wonderfully glorie in them and often boasted of Gods helpe and protection against their enemies This tyrant opposeth his blasphemies against the promises Let not thy God deceiue thee and thus he flies in Gods face as it were as if hee had been too weake to defend Ierusalem and as if himselfe was not onely stronger then all men whatsoeuer but also stronger then the Lord of hosts He goes about to proue this by examples He first had vanquished other nations which worshipped other gods Secondly he takes an argument from the power of his predecessors They were stronger then the gods of the nations but I am more mightie then they by many degrees therefore the God of Israel shall not stand before me Tyrants grow proud by hauing good successes See how the wicked are wont to grow more and more in their ouerweening by hauing good successes so as they euen forget that they are men For they not onely attribute a diuine maiestie vnto themselues but thinke they are a degree aboue that also Which more is when they haue reiected all difference betweene good and euill Tyrants glory in their shame they take pleasure in doing mischiefe they glory in the sinnes of their ancestors and thinke themselues no small fooles in that they came of such theeues and robbers For he that shall note the rising of these Monarks well it often falles out that he which is growne the mightiest may well bee called the rich sonne of a great theefe A rich sonne of a great theefe This tyrant cares not whether it were by right or wrong that his predecessours conquered so many Countries for such neuer respect equitie when they meane to make themselues great let them haue the stronger side and then it is no matter by what meanes they come by it iustly or vniustly all is one so they haue it all is fish that comes to net as they thinke The saying of a Poet. They put in practise the saying of a certaine Poet If a man will bee wicked let him get might that he may be so This vice hath not raigned in one age onely but wee feele by experience that it hath the full swindge now more then euer heeretofore Vers 11. Behold thou hast heard what the Kings of Ashur haue done to all lands in destroying them and shalt thou be deliuered WEe must here note a double comparison for he compares Hezekias to other Kings of Iudah his predecessors which were more mightie then hee and yet were ouercome by the Kings of Assyria But Sennacherib on the contrary being more mightie then any of the rest proudly aduanceth himselfe it followes then that Hezekias is not able to resist him The other comparison is of the Kings of Assyria and Sennacherib himselfe with the idols of the Gentiles Vers 12. If the idols then could not protect the people which honoured them it thereupon followes that the God of Israel is no more able then they to saue his people But when we read here how sharply the faith of Hezekias was assailed by these wonderfull tentations let vs furnish our selues with the like artillerie and prepare our selues to the fight Yea whilest time lasts let vs carefully store our selues that we may constantly and couragiously resist when the like danger shall approch If Satan obiect vnto vs the ruin of many nations We must buckle our spirituall armour about vs to resist temptations before they come Wee must distinguish betweene infidels and our selues let vs distinguish our condition from theirs for albeit we are indeed subiect to the same calamities yet we haue sure promises touching our saluation which the others had not Vers 12. Haue the gods of the nations deliuered them which my fathers haue destroyed as Gozan and Haran and Rezeph and the children of Eden which were at Telasser 13. Where is the King of Hamath and the King of Arpad and the King of the Cities of Sepharuaim Henah and Iuah MEntion is made of Gozan in 2. King 17.6 And thence we may garher that it was a Citie of the Medes although others affirme that it was situated in another Country but it sufficeth that it stood eastward from Iudeah Touching Charan it is often mentioned in the Scriptures Plinie Plinie saith it was a Citie of Arabia but it is commonly placed in Mesopotamia Which is confirmed by Abrahams voyage who came thence with his father when he departed out of Caldea Gen. 11.31 Act. 7.4 The prophane Historiographers call it Charras in the plurall number and say that Crassus and his sonnes were slaine there Vers 14. So Hezekias tooke the letter of the hand of the messenger and read it and he went vp into the house of the Lord and Hezekias spread it before the Lord. THe Prophet now shewes what refuge Hezekias fled vnto in his great affliction to wit he went forthwith into the Temple to bewaile his misery which hee could not remeadie before the Lord and to discharge his cares and sorrowes into Gods bosome For it was no confused or disordered complaint but by praiers teares he meant to bow the Lord to his request that hee might yeeld him succour By this example we are taught The onely way to escape out of tâouble that there is no easier way to wade out of our calamities when they presse vs then by casting our burthen vpon the Lord for all comforts besides shall doe vs more hurt then good if this be wanting He spreads not the letters before the Lord as if he had been ignorant of them but God is well pleased we should deale thus with him therein applying himselfe to
that seemes to be cast off in regard he is vnworthy to be any longer accounted among the number of Gods seruants cannot distinctly consider with a still and quiet mind what shall become of him after death but being ouershadowed with sorrowes takes from the dead the facultie of praising God as if all exercises of pietie ceased after this life because as hee thinkes Gods glorie is buried in the graue with those that should bee the witnesses of it Vers 19. But the liuing the liuing he shall confesse thee as I doe this day the father to the children shall declare thy truth HE comprehends not all men generally within this sentence seeing many liue who notwithstanding as much as in them is labour to extinguish Gods glory by their ingratitude so far are they off from thinking they were borne to set forth or magnifie the same But his meaning onely is that men may be true and lawfull Preachers of the glory of God as long as it pleaseth him to retaine them aliue in the world because he by his liberalitie daily hourly suÌmons them to the performance of this dutie Vers 18. This opposition shews that his former speech The graue cannot confesse thee death cannot praise thee c. oght to be referred to this point namely that such as are cut off from the world where they imploy their time in praising God are by death depriued of so excellent a benefit Besides he protesteth that himsefe shall now bee one of the witnesses of Gods glory thereby shewimg a signe of his thankfulnesse for he saith hee will neuer forget such a mercie but will magnifie the Lord and preach to others what fauour hee hath tasted of And not onely to those of his owne time but to the posteritie also that they may euerie one set forth these praises and reuerence the author of so great a blessing Hence wee are to gather a very profitable instruction to wit that men haue children bestowed vpon them Vpon what condition God giues men children on condition to bring them vp in the information of the Lord euerie one indeuoring with al his might to leaue behind him for his successors some good occasions to set forth Gods praises Fathers of families therefore ought carefully to record vnto their children the mercies which God hath shewed them By the word truth wee are to vnderstand the fidelitie which God keepes with his seruants and with all those that are witnesses of his grace whereby hee manifests vnto them the truth of his promises Vers 20. The Lord was ready to saue me therefore we will sing my song all the daies of our life in the house of the Lord. HEe acknowledgeth that his deliuerance proceeded not from the industry of men but from the onely fauour of God Whereas some translate It is the Lord which can deliuer mee they expresse not the thing sufficiently it also seemes they misse the very letter for hee not onely magnifies the power of God but also his worke by which his power was cleerly manifested In a word he opposeth this his deliuerance to that death vnto which he was iudged of God for as before he apprehended him as a seuere Iudge so now he leaps for ioy in acknowledging him to be his redeemer For this cause he prepares himselfe againe to sing a song of thanksgiuing yea he calles others to him to aid him therein He mentions the Temple because there the faithfull met together Had he been but a priuat man and one of the common sort yet he was bound to haue offered a solemne sacrifice for the incouraging of others as well as for the discharge of his owne dutie He therefore being a king was to be much more carefull in bringing others with him to giue God thanks especiallie seeing the safetie of the whole Church consisted vpon his deliuerance He will therefore indeuor he saith to make it knowne to all what fauour God shewed him and that it should be remembred not for a day or two but all the daies of their liues Truly it had been a most vnworthy thing euer to haue suffered so singular a benefit to haue vanished away or to die at any time but in regard of our owne forgetfulnesse and dulnesse wee haue need to haue spurres to pricke vs continuallie forwards to the performance of this dutie Thus also hee shewes to what end God hath appointed holy assemblies Why God ordained publike assemblies euen to the end that all with one heart and mouth may praise one God in Iesus Christ and stirre vp one another to the exercises of pietie Vers 21. Then said Isaiah Take a lumpe of dry figges and lay it vpon the boile and he shall recouer ISaiah shewes now what remedie hee gaue Hezekias Others thinke it was no remedie because figs are contrarie and hurtfull to vlcers and therefore they say that the King was aduertised and by this signe more fullie instructed that this recouerie onlie proceeded from the free grace of God For example the bow in the cloudes whereby God meant to testifie that the world should neuer perish againe by the flood Gen. 9.13 seemed notwithstanding to signifie the cleane contrarie for it appeeres only when great raines gather together and are readie to drowne the whole world They thinke then that the Prophet hath of set purpose applied a remedie nothing fitting for the healing of the disease because it might appeere to all that Hezekias was healed without the help of any salues But seeing the Physitians of our times do vse plaisters of figs to ripen the Plague-sore it may be the Lord added the salue to his promise as he often doth in other cases for this medicine lessens not the promise which without the word had bin vaine and vnprofitable He also had receiued a supernaturall signe which no doubt taught him that it was God and none but he who restored his life vnto him which in his conceit was lost Vers 22. Also Hezekias had said What is the signe that I shall goe vp into the house of the Lord SOme expound this verse as if this had bin giuen Hezekias for a signe and therefore they referre it to the former sentence but it is more likely that the order of the thing is here changed which often falles out among the Hebrues so as that which should be said in the beginning comes in towards the latter end Isaiah mentions not in the beginning of the Chapter that Hezekias required this signe yet it is recorded in the holy historie that he so did 2. King 20.8 He now addes that therefore which was omitted at the first That I shall goe vp In these words his meaning is that the chiefe care of his whole life was to bestow it to the glorie of God for he desires not to liue that he might consume his daies in voluptuousnes but that he might maintaine the honour and pure worship of God Why God prolongs our dayes on earth Let vs
miserie which pressed him but a little before and sets the Caldeans as it were in the place of God to whose honour his body and goods were to be consecrated and dedicated Secondly he notes his pride because hee indeuoured beyond measure to be renowned in regard of his magnificence and riches He was faultie also touching his disordered affection in making such a league as was the destruction of the whole state But the greatest fault of all was his pride which after a sort strippes mens hearts of all feare of God for which cause Augustine rightly breakes out into this exclamation O what and how great is the poison of ambition which cannot be cured but by a counterpoison Augustine The poison of pride not to be cured but by a counterpoison For he had respect vnto that place in the Corinths where the Apostle saith the angell of Satan was sent to buffet him lest he should be exalted aboue measure 2. Cor. 12.7 Hezekias was inuincible whilest all things stood in a desperat case and now he is ouercome by these allurements and is not able to conquer nor resist his owne vaine ambition Let vs consider how dangerous a malladie this is and let vs keepe so much the more diligent watch ouer our false and treacherous hearts Now in regard the Prophet was to pronounce so heauie a sentence he saith first that God enioined him to speake Heare the word of the Lord saith he in the next verse he repeates it againe not that he laies the matter whollie vpon God because he feared ill handling but to the end he might touch the heart of the King to the quick Wherein we may againe note his great boldnes and constancie Isaiah his boldnes and constancie He dreads not the presence of the King he feares not to discouer his disease nor to threaten Gods iudgemeÌt against him For although Kings eares were then somewhat nice and delicate yet being assured that God had set him a worke he executes his charge couragiouslie how vnpleasant soeuer his message was The Prophets were indeed the Kings subiects and therefore vnder subiection neither attributed they any thing vnto themselues vnlesse they were to goe on Gods errant But then what high imagination is there which ought not to be brought downe vnder his Maiestie Had he minded to haue retained the fauour of his Prince he would haue bin mute as flatterers are but he had an eie to his calling and indeuors to discharge the same faithfullie Nothing shall be left The maner of this chastisement wherewith the Lord threatens Hezekias is to be obserued for he takes away from his successors those things wherein he gloried so much to the end they might not haue occasion to doe the like See how God punisheth the ambition and pride of men for their name or kingdome which they imagined should last for euer is raced out they are despitefullie intreated and their memorie is cursed In a word he ouerturnes their fond conceits so as they find the cleane contrarie to that which they conceiued in their foolish braine Obiect If it be obiected that it is no reason a whole citie kingdom shuld be destroyed or caried away captiue for one maÌs fault seeing the holy Ghost in many places pronounceth that the open and vniuersall obstinacie of the Iewes was the cause why God gaue both Citie and Countrie for a pray to the Caldeans I answere Ans that no absurditie can ensue if God be said to punish the sinne of a particular person and that of a whole nation together God can punish the sinne of a perticular person and that of a whole kingdome together For since his wrath laid the whole Countrie wast all were to acknowledge their offence and euery one in particular was to consider what he had deserued that so none might lay the fault vpon another but euery man might rather condemne himselfe Furthermore seeing the Iewes were culpable alreadie before the iudgement seate of God Hezekias was iustly permitted to fall that the way might be opened for God his wrath to breake forth and to hasten the execution of his vengeance And the like we know fell out in Dauid For it was not by chance that he was moued to number the people but it came to passe by the fault of Israel whom the Lord meant by that meanes iustly to chasten The wrath of the Lord saith the text was kindled against Israel and he moued Dauid against them to number the people 2. Sam. 24.1 So also in this place Hezekias is threatned with a iudgement but the sinne whereby he prouoked the wrath of the Lord to burne was a iust vengeance vpon the whole people for the sinnes committed by them before Vers 7. And of thy sonnes that shall proceed out of thee and which thou shalt beget shall they take away and they shall be Eunuches in the Palace of the king of Babel THis might seeme worse then the former threatning to Hezekias and therefore it is referred to the last place to amplifie the iudgement If any calamitie do befall a countrie Kings and theirs thinke to be exempted from it because they are none of the common sort When the Prophet telles him then that his sonnes shall be caried away captiues we may well say that this seemed a very hard sentence to him indeed Moreouer we may from hence gather how much God detested this confidence which Hezekias reposed in his riches and outward estate whereof also he vanted in the presence of these infidels seeing he takes vengeance of this crime as of a sinne irremissible by so horrible an example because the King had shewed his treasures to these heathens and infidels Vers 8. Then said Hezekiah to Isaiah The word of the Lord is good which thou hast spoken and he said * Or at least let there be Yet there shall be peace and * Or stabilitie truth in my daies FRom this answere of Hezekias we gather that he was not rebellious nor presumptuous seeing he quietlie heard the Prophets reprehension though he was not much moued with it at the first for hearing that the Lord was angrie he condemnes himselfe without any replies and confesseth that he is iustlie punished In whom we haue a paterne of true teachablenes and obedience for when he heard the iudgements of God denounced against him he stood not vpon tearmes with the Prophet but shewed himselfe modest and meeke Wee must hearken to the Lords voice not only when he admonisheâh vs but wheÌ he pronounceth sentence of condemnation against vs. From the example then of this good King let vs learne to hearken to the Lords voice quietlie not only when he exhorts or admonisheth but also when he condemnes and terrifies vs in giuing iust sentence vpon vs. In saying that the word of the Lord is good he first of all commends his iustice and with patience accepts of that which for the tartnes of it might haue driuen him
deserued hee thanks him for it as we haue said in regard it was his dutie to accept of the present mercie offered howsoeuer the iudgement was deferred till after his death Truly wee for our parts are to performe all seruices to the age in which we liue and to haue speciall regard vnto it wee must not cast off all care for the time to come but it is our duties to imploy our vttermost indeuors for that which is present and now most presseth vpon vs. We ought to performe our seruices to the vtmost to that age in which we liue Wee which liue in these times together are more neerly conioined in affection by the Lord that by our mutuall communication wee might helpe one another as much as in vs lies It is also to be noted that in respect of Hezekias his sinne hee had iust cause to feare lest the Lord might againe shorten and cut off the course of his life which had been prolonged before euen when hee lay at deaths doore Hearing therefore the promise to be ratified and confirmed hee giues thanks to God and is the more patient in regard of the calamitie to come although it could not but bee irkesome and greeuous to him to thinke of it THE XL. CHAPTER Vers 1. Comfort yee Comfort yee my people will your God say The occasion of this prophecie NOw the Prophet enters vpon a new argumeÌt for he lets the people alone which made no vse neither of admonitions nor threatnings whatsoeuer in regard they were become maliciously desperate and turnes him towards the posteritie to come to signifie to those which should bee humbled vnder the crosse that they should not be left comfortlesse in the end no not in their deepest distresses It is very likely that this prophecie was written by him The time when this prophecie was written when the time of the captiuitie drew neere that after his death he might not leaue the Church behind him ouerwhelmed with greeuous calamities without hope of restauration Now albeit that to the same end hee hath before mingled threatnings and terrors with his prophecies The prophecies that weÌt before respected those that then presently liued these that follow the estate of the Church to come yet it seemes hee had a principall regard to those that then liued but all that which followes hereafter toucheth the estate of the Church to come which was restored long after the Prophets death For he will now set downe a perpetuall doctrine which is not to bee restrained to any particular time seeing hee discourseth both of the beginning and progresse of Christs Kingdome Of so much the greater importance therefore ought this prophecie to bee vnto vs by how much the more it belongs particularly vnto vs for our vse For albeit wee may euidently discerne in the former prophecies Why the prophecies following ought to be more highly esteemed of vs then the ormer that the doctrine therein contained is proper vnto vs as well as to the Iewes yet in regard he now leaues the Iewes that then liued and speakes to their successors and indeede to all the faithfull to the worlds end it seemes indeede that the doctrines following are more peculiar vnto vs. The Lord meant therefore to awaken the hearts of the faithfull by this exhortation lest they should faint vnder so many calamities First then he speakes to the Iewes which soone after were to be led away captiues into miserable seruitude where they should be depriued both of the sacrifices and Prophets and left destitute of all consolation had not the Lord bin pleased to haue releeued them by the comfortable doctrines of these prophecies ensuing In the second place he directs his speech to the whole Kingdome of Christ which should succeed them soone after to the end they might then take heart vnto them when in all likelihood they might seeme in the eies of the world to be vtterlie forlorne But to the end his words might haue the more efficacie and might indeede come neere the heart he brings in God raising vp new Prophets whom hee commands to sweeten and asswage the dolours of his people by an amiable consolation The summe is The summe of this prophecie that after these poore banished exiles shall haue seemed to haue beene forsaken for a time that Gods fauour and louing kindnesse shall breake forth as out of the darknesse and the prophecies which were ceased should then be brought to light againe Now to amplifie this their ioy he vseth the plurall number Comfort yee thereby shewing that he will not send one or two but many by troopes which also came to passe indeed wherein also we may more cleerly behold the infinite loue and mercy of God Moreouer it is diligently to be obserued that the verbe is put in the future tence will your God say Which some expositors translate in the present tence or in the preterperfect tence but therein they both change and corrupt the sense for the Prophet closly notes out the time wherein the people should be greeuously afflicted as if God had not seene them at all For howsoeuer the Lord at that time left them not destitute of hope touching their deliuerance by sending some Prophets vnto them yet in regard he deferred them long and that whilest they were miserably persecuted and in a maner halfe dead this consolation had no great efficacie till they saw some euident signes of their returne Comfort ye comfort ye The verb Comfort therefore is to be applied to the present time which being twice repeated not only confirmes the truth of the prophesie but also sets forth the power and efficacie of it as if he should say in this message there shall be a full perfect and perpetuall occasion of gladnes But especiallie they were to retaine the futurtence will your God say for in these words there lies hid a close opposition betweene that dolefull silence whereof I haue spoken and that comfortable doctrine which came in place of it This prophesie is like to the complaint of the Church Psal 74. Wee see not our signes our Prophets are not and there is none left that can tell vs how long in which we know she laments as one left destitute of true consolation because she could heare no promise of comfort in her distresses The Prophets meaning in this place then is The Lord will not suffer you to be left destitute of Prophets which shall comfort you in your extreame aduersitie for then he will raise vp men to whom he wil giue that commission which you haue so long desired and then will he shew he hath care of you Now I referre this verb will say not only to the captiuitie of Babylon but to the whole time of our deliuerance which comprehends in it the kingdome of Christ vntill his last coÌming We must adde that he will say to the Prophetâ whom he will ordeine for this purpose for in vaine shal they vtter
expresse voice of God Hereunto appertaines the verbe To cry The interrogation hath an emphasis here as if he should say Thou must publish this message with a loud voice that it may indeed go to the quicke But the interrogation which is added imports much for the Prophets meaning therein is that hee ranne not of his own head nor bragged of things he vnderstood not but that they were taught him at leasure and distinctly he being well aduised and very attentiue From the matter it selfe we may gather What is to be gathered from the matter it selfe that here is nothing superfluous in regard that two principall points of the heauenly doctrine are here to be handled summarilie First that howsoeuer man bee nothing in himselfe but smoke and vanitie and that all his excellencie vades and perisheth as the shadow or like the flower yet the faithfull haue good cause notwithstanding to reioice because they seeke their saluation out of themselues Secondly albeit they be strangers vpoÌ earth yet they are inriched with heauenly glorie because the Lord vnites himselfe vnto them by his word for our abasement ought to inflame vs with a desire to partake of Gods grace The Prophet knew well enough what he was to teach What shall I cry but he meant to rouze vp their spirits by this interrogation thereby to shew that himselfe and all his fellow seruants were constrained by this necessitie to vtter this sentence and that they could not otherwise discharge their duties well though they shuld intreat and admonish neuer so much for the truth is nothing shall bee gained by speaking if they hold any other tenure then this The word cry may signifie a libertie and euidence in the words for the Prophets were not to whisper betweene the teeth but in the hearing of all to pronounce that which they had to say roundly and to their vnderstandings yea freely and plainly to open the meaning of whatsoeuer message they had receiued Is any man called to the office of teaching What such are to doe as are called to the office of teaching then Let him alwaies thinke and remember that he must vse an inuincible freedome of speech against all difficulties that are opposed to his ministery as the Prophets and Apostles haue done without shrinking their neckes out of the coller Woe bee to mee saith the Apostle if I preach not for necessitie is laid vpon mee 1. Corinth 9.16 All flesh is grasse First it is to be noted that he speakes not here of the fragilitie of mans life onely for the words haue a larger sense that is to bring to nothing all the excellencie which men may seeme to haue in them Dauid indeede compares this life to grasse Psal 103.15 because it is corruptible and transitorie but the scope of the text shewes that Isaiah speakes not of the outward man onely How farre this phrase All flesh is grasse exteÌds it selfe but also comprehends the gifts of the minde wherewith men are vsually puffed vp as wisdome valour industrie iudgement dexteritie in dispatching businesses by meanes whereof they thinke themselues more excellent then all the rest of the creatures This is better expressed by the word Chasdâ which is by and by added which some translate Glory others Well doing but I had rather expound it grace The meaning of this word Grace by which word I vnderstand vvhatsoeuer gift it is whereby men purchase praise and honour vnto them from others Notwithstanding the passiue signification may haue place as if the Prophet should say Whatsoeuer is excellent and worthy commendation among men proceedes from the meere liberalitie of God And in this sense Dauid calles the Lord the God of his sauour Psal 59.10 by whose grace hee had receiued so many benefits as he inioied It is also very certaine that all that which is praise worthie in men is heere called by this word grace and is by the Prophet condemned euery whit of vanitie for there is a close opposition between the common gifts of nature and the grace of regeneration Many expound this of the Assyrians and refer it to them as if Isaiah meant to discharge the hearts of the Iewes from all feare by lessening or indeed by taking cleane away the power riches wit and subtile plots of their aduersaries Thus they expound it then If the force of your enemies feare you remember they are but flesh which by its own debilitie consumes it selfe away But these mens errors shall be sufficeÌtly coÌuinced anon by the very scope of the text where the Prophet applies his speech directly to the Iewes Wee are diligently to obserue then that whole man with all his faculties wherein he pleaseth himselfe is heere compared to a flower Men are easilie brought to confesse they are mortall but the difficultie is to make theÌ disclaime their owne carnall reason 1. Cor. 2.14 All men are easilie perswaded of their mortalitie touching this life and the prophane writers haue disputed that question at large but there is much more difficultie to plucke vp that confidence which men conceiue through a false opinion of their owne wisdome for they thinke they haue more sharpnesse of wit industrie in them then others and therefore also thinke they haue good occasioÌ to glory in themselues aboue others But our Prophet shewes that the rarest gift in man fades and perisheth forthwith Notwithstanding he seemes to adde a kinde of correction by way of mockage in speaking of the flower of the field for there is more beautie in a flower then in grasse It is therefore a yeelding or granting as if he should say Though men haue some outward appearance of beautie such as is in the flowers of the field yet all is but a flower â for the beautie and grace thereof wholly vanisheth away so as their glorying and flattering of themselues in this vaine and deceitfull glittering shew is to no purpose at all Vers 7. The grasse withereth the flower fadeth because the spirit of the Lord bloweth vpon it surely the people is grasse THis may well be vnderstood of the beautie of the fields which the violence of one gale of wind spoiles as it is said in the hundred and third Psalme for we know that the wind is called the spirit of God in other places But I rather thinke the similitude is applied to the present purpose because otherwise the application would be obscure The Prophet then expounds his owne meaning when hee said that men with all their glory were nothing but grasse because the spirit of God will consume them in the top of their pride vvith one blast Therefore this speech must be thus râsolued Howsoeuer it be true that men being indeed vvith excellent parts of nature may florish yet they shall know that all is but vanitie vvhen the Spirit of God shall but blow vpon them For in that they grow so besotted in their own ouerweenings it is because they neuer set themselues
meaning is that this Citie was no way more excellent then the rest but in regard that God had chosen it aboue the rest to be the seate of his Sanctuarie In the next place he saith that they publish good tidings because the Priests and Leuites were there ordeined and instructed according to the rules conteined in the Law that they might be fitted to be leaders of the people and to publish the doctrine of saluation In the meane while this title wherwith God adornes his Church is well to be obserued to the end she may be knowne by some sure and infallible marke That assemblie is not to be reputed the Church where the doctrine of saluation sounds For that assemblie is not to be held for the Church where the heauenlie doctrine of glad tidings is not sounded forth and preached and in this sense the Apostle saith that she is the pillar and ground of truth 1. Tim. 3.15 For albeit God might gouerne vs well enough without the ministrie of man yet he hath imposed this charge vpon his Church into whose hands he hath committed the inestimable treasure of his word for this cause she is called hereafter The mother of all the faithfull Chap. 66.10.11.12 Hence it followes that nothing is more absurd and vniust then to see dumb Idols to boast of the name of the Church The true Church the mother of the faithfull Dumbe idols in the papacie boast in vaine of the title of the Church as they doe in the Papacie We are also aduertised that the Church is not taught of God that she should keepe her knowledge to her selfe but that she should proclaime that to others which she hath learned Moreouer she is inioined to publish this grace freely without any feare that the Prophets might know they were not to speake timerouslie as of a thing doubtfull but as those that were well assured of that truth which they set forth being fullie perswaded that God which was the author of it could not lie but his will was that the witnesses of his grace should come out of Zion to replenish the whole land of Iudeah with gladnes When he addes Behold your God In this sentence he comprehends the summe of our happines which consists in enioying the only presence of our God which brings with it the fulnes of all good things but if we be depriued of it no greater miserie can befall vs. For if we be estranged from God all things must of necessitie turne to our ruine though wee should inioy all the pleasures in the world From this circumstance it is also to be noted that nothing is more contrarie vnto faith then to tie the doctrine which the Prophets publish to the sight of our eies for themselues must needes haue been mute if they had not lifted their mindes farre aboue the world neither durst they otherwise haue bin so bold and constant to draw on others with them to hope for better things in the midst of despaire Surely when the wicked haue their swindge and that iniquitie hath gotten the vpper hand when the poore Church trembles and seemes of all other the most miserable then is the time to lift vp our heads When it is the fittest time to proclaime comfort to the Church and so much the more to fasten our eies vpon the promises and to preach and publish his comfortable presence to such as will behold it by faith Vers 10. Behold the Lord God will come with power and his arme shall rule for him behold his reward is with him and his worke is before him HEe inricheth this short and latter sentence with many words because it needed some exposition and he vseth the word behold againe for the greater certentie that hee might so much the more incourage the faithfull He shewes more fully then of how great vse the presence of God is vnto vs and first he saith he vvill come vvith power which shall not be idle but such as we shall feele to be effectuall Some translate the word Lo Of himselfe which also word for word may bee turned He is mightie or reigning of himselfe Now his meaning is that God is strong enough and needes no man to helpe him The same is repeated vnder the words reward and vvorke for it is vsuall among the Hebrewes to repeate one and the same thing two waies By reward we must not vnderstand a recompence due by merit but the righteousnesse of God by which he protests he will recompence those which call vpon him in truth and with vpright hearts for those that are but meanely read in the Prophets language know that the word Secar imports so much The summe is that God will not come to make shewes onely but will manifest his power and make vs to feele it indeed And thus it would not bee amisse if the word Effect were put in stead of vvork Many expound this more wittily and descant like children vpon vvorke and reward as if vvorke were the merit to which reward must bee giuen but the Prophet had no such meaning In both words he repeates the same thing as I haue said and sets forth the fruit of the Lords comming which the faithfull shall receiue to their exceeding benefit Vers 11. Hee shall feede his flocke like a Shepheard hee shall gather the lambs with his arme and carrie them in his bosome and shall guide them with young BY this verse he shewes what this vvorke of the Lord is for in as much as he workes diuersly and infinite waies the hearer might haue doubted with himselfe what God meant to doe And thus the generall doctrine could not of it selfe haue been sufficient to haue raised vp their hope Now howsoeuer hee stands not to reckon vp all the parts of Gods office yet in these few words he signifies that his determination was to vphold and keepe his Church And therefore he compares him to a shepheard by which word hee sets forth Gods infinite loue towards vs in that hee vouchsafeth to stoope so low as to bee our shepheard Gods loue in this verse Gods power in vers 10. to be ioined together The Prophet hath in other places yea and in the former verse also armed him with a terrible and inuincible power for the defence of his Church which he will also repeat againe afterwards but here he attributes to him a more gracious title to the end the faithful might sweetly repose themselues vnder his protection Moreouer although by the word flocke he meanes the elect people whom he had taken into his custodie we are notwithstanding admonished that hee will be no shepheard but to such as with the modestie and weakenesse of sheepe and lambs are content to follow him The condition of a flocke therefore must bee considered for he will not feede wild beasts God will be no sheepheard to wolues but to such as shew the tractable and meeke nature of lambs but lambs Let vs thererefore cast off all
the follie of these blinde idolaters who care not what cost or paines they bestow or take so they may furnish out trim and goodly idols Vers 21. Know yee nothing Haue yee not heard it Hath it not beene told you from the beginning Haue yee not vnderstood it by the foundations of the earth HAuing scorned the beastly sottishnesse of the Gentiles hee now turnes againe to the Iewes for being all of vs by nature inclined too much to superstitious vanities so we also easilie fall if any example be set before vs. The Iewes being captiues and mingled amongst the Babylonians were constrained to looke vpon horrible damnable idolatries which might soone draw them to a wicked imitation Isaiah therefore as a good Prophet of God speedilie preuents them and warnes them that they bee no whit moued with such spectacles He askes if they haue not bin taught and instructed concerning the true God Manie expositors thinke that this is but one repetition to wit it appeares by the creation of the world that there is not so much as anie appearance of seeking God in wood stone gold or siluer but wee may gather from the scope of the text that these are two distinct members For if he continued still to reproue the Gentiles hee would then bring no other testimonies but heauen and earth against them but speaking to the Iewes who were familiarly acquainted with the law of God The Iewes had a double meanes of reproofe for their reproofe hee vseth testimonies taken both from the order of nature and from the word First he askes in generall if they knew nothing Secondly he propounds the meanes by which they ought to discerne the true God from the false The first is from hearing the word and therefore he saith expresly Haue ye not heard Hath it not been told you from the beginning The last is from this faire theater of the vvorld where Gods glory shines round about and beneath vs. He would haue contented himselfe with this second demonstration if he had had to deale with the profane Gentiles as Saint Paul also doth Act. 14.17 For speaking to them of Iconia who had neuer heard word of the heauenly doctrine he vseth arguments taken from the order of nature How That God left not himselfe vvithout vvitnesse by giuing raine and fruitfull seasons But our Prophet who speakes of that true religion which was among the Iewes could not omit the mentioning of the law which was to make them double inexcusable if they should forsake or despise it to prophane themselues among infidels For they were conuinced not onely by the sight of their eies but also by the hearing of their eares which were continually beaten vpon by God in the preaching of his law amongst them Seeing then that from their mothers breasts they had with their mothers milke been nurced vp with the milke of the true knowledge of God and were instructed by their fathers by continuall succession the Prophet telles them that they shall shew themselues too peruerse and vnthankfull if such an helpe shall nothing profit them For that which he saith of the beginning or long agoe is to the same purpose namely that from their cradle they had been nurced vp in Gods true worship and besides in ages succeeding they had such continuall teaching as would not suffer theÌ to erre only if they did but remember vvhat they had heard As if he should haue said You haue no new God but the very same who manifested himselfe from the beginning to Abraham Moses and the rest of the Patriarks And here we haue an excellent confirmation touching the antiquitie of that doctrine Antiquitie of true doctrine which hath continued so many ages among the faithfull not that antiquitie is sufficient of it selfe Antiquitie not sufficient in it selfe to giue faith assurance for so the Gentiles might reply that their superstitions were no lesse ancient but in respect that froÌ the beginning the authoritie of the law hath been abundantly confirmed and that God hath testified that himselfe is the author of it for this cause I say Antiquitie a good confirmation of the truth it gets great confirmation vnto it by long vse in that the successors knew that their ancestors gaue them such a forme of religion which they could not reiect without a manifest brand of apostasie By such an order and progresse then all difficultie is taken away Now we at this day haue the same faith with these good fathers Our faith one and the sâme with that that these good faâheâs professed because with vs they acknowledged one God the Father of our Lord Iesus Christ for the faithfull haue all one word and promise tending all to one and the same end Where he addes from the foundations of the earth it is spoken by a figure where a part is taken for the whole for a part of the world is here taken for the whole God hath set this world before men as a looking-glasse that by viewing of it they might come to the knowledge of his Maiestie and that it might be an image of things inuisible as Saint Paul saith more fully Rom. 1.20 Their ignorance then is inexcusable for they neede nor complaine touching the want of meanes whereby they may come to the knowledge of God seeing he is ready so many waies to manifest himselfe vnto them Men sinne more of pride and obstinacie then of ignorane And to say the truth men sinne more of obstinacie and pride then of ignorance for they willingly despise God speaking thus distinctly that they might stay themselues in creatures and in vaine things Can such a contempt deserue to be excused No for those who worship their owne inuentions in stead of God of which all almost are guilty are they not welworthy to be blinded Truly such and so iust a punishment is worthily to be inflicted where there is so great headstrongnesse Those that haue a double meanes of knowledge are doubly inexcusable if they sinne against it But if the doctrine of Gods word be ioined to this knowledge which we haue by the creatures we shall be much lesse excusable Thus then Isaiah mentions both knowledges to shew that the Iewes shall be worthy of double condemnation if they stand not fast in the faith being thus informed and assured of the power and goodnesse of God Vers 22. Hee sitteth vpon the circle of the earth and the inhabitants thereof are as grashoppers hee stretcheth out the heauens as a curtaine and spreadeth them out as a tent to dwell in Which he began in vers 10 11 12. HEe continues on his former argument but after another manner and sets out the magnificence and power of God Wee haue told you heretofore why hee speakes thus to wit because we are too much inclined to distrust so as the least occasion in the world will make vs stumble and be offended For which respect The reason why the Prophet vseth
yet may wee refer this sentence vnto it because hee handles the doctrine of the Churches restauration RegeneratioÌ a principall part of the Churches restauration whereof regeneration is a principall part for God thereby repaires his image in his elect chosen people We might insist longer vpon this matter and lay it out more fully but we must first labour to attaine the Prophets meaning and shew the plaine and natiue sense of his words Vers 5. One shall say I am the Lords another shall bee called by the name of Iakob and another shall subscribe with his hand vnto the Lord and name himselfe by the name of Israel Hitherto the Prophet hath spoken vnder borrowed speeches now he sets forth the thing plainly HItherunto the Prophet hath spoken by similitudes but now he deliuers his mind plainly and without any figures shewing what these buds and hearbs bee whereof hee hath spoken to wit that the Lord will gather his people out of all nations and will bring them into his Church which were far off before also that he would restore and augment the same which in a manner seemed to bee brought to nothing for all should runne vnto it out of all quarters of the world and should craue that they might bee inrolled among the faithfull according to that which is said in Psal 87. Behold Philistia Tyre and Ethiopia there vvas âe borne Which place of the Psalme howsoeuer it hath seemed to be obscured by the ignorance of the expositors yet it serues to giue light to this prophecie For we know the number of those which returned from the captiuity were very few the faithfull therefore had cause to bee astonished and to blush for shame much more cause had they to be hindered from comprehending the glorious and wonderfull worke of their redemption which was so highly extolled by the Prophets The author of this Psalme therefore labours to preuent this astonishment and giues them to vnderstand that the Babylonians and Egyptians shall also become members of the Church that the Ethiopians Tyrians and all such as were strangers should come and be incorporated into the number of Gods chosen As if he should say Ierusalem is now desolate indeed yet will God not onely gather together his banished but will also call from euery part of the vvorld and make them one body which now are sundered in such sort that they shall reioice that God hath made them Citizens with the Saints and shall no lesse appertaine to the body of the elect then if they had issued forth of the same Now for as much as wee are wont to take their names who are to be inrolled in bookes the Prophet hauing respect vnto this custome vseth these phrases of speech One shall subscribe with his hand vnto the Lord and shall name himselfe by the name of Israel another shall protest I am the Lords and shall call himselfe by the name of Iacob By which words the Prophet signifies that this shall bee a new and extraordinarie worke when hee which before was a meere stranger froÌ God should now reioice that hee was adopted of him Shâll be called signifies heere as much as wee vsually say To bee called by anothers name as in the fourth Chapter where it is spoken of the women which desired husbands onely to take away their rebuke and shame We will eat our owne bread and will weare our owne garments onely let vs bee called by thy name Now howsoeuer Isaiah seemes to make distinction heere betweene such as in expresse termes professe themselues to be Gods people and those which desired to bee called by the name of Iaakob yet the two members are to be referred both to the one and to the other for to be Gods child and to bee of Israel are things conioined with an inseparable band Why so Because God will be Father to none but such as haue the Church for their mother God wils that all his children should acknowledge the Church for their mother And yet vve also note that there are no true Citizens of the Church but such as subiect themselues vnder the Lords dominion If the Prophet had omitted this word Lord and had onely mentioned Iakob and Israel yet we must haue risen from thence to the fountaine of Iakob of vvhom all things in heauen and in earth are named But to take away all ambiguitie he repeates this order twice to wit that those onely are to bee accounted the children of Iakob which submit themselues to God By this we may easily see the Prophets drift The Prophets drift for he shews that the church no sooner feeles the want of Gods blessing vers 3. but by little and little she falles to ruin and withers away on the coÌtrary when the Spirit is shed abroad vpon her she by by recouers new strength and force not onely in regard of obtaining her first beautie and glory but contrary to all hope shee attaines wonderfull increases We are also to note that the Prophet speakes not heere of the order of nature as if the new children of the Church were borne so for no man gets such a dignitie by his owne industry but when those which were strangers before shall be regenerated then the Prophet saith they shal come and giue in their names to testifie that they are indeed the children of God A change farre surmounting all humane reason We see here therefore a description of a change which farre surmounts nature and all reason of flesh and blood to wit when out of the cursed race of Adam there issues a spiritual Israel Some thinke that Isaiah notes heere how small the number of the faithfull shall be when it is said one shall say and another shall be called and the third shall subscribe but this coniecture wants ground and the very scope of the text easily confutes their error As I thinke therefore wee haue rather to gather that the Church shall come in by troopes out of diuers nations far remote one from the other in regard that God will bring home strangers vnder his dominion and so touch their hearts that they shall glory not in words onely but in truth that they are of the number of his people Hence also wee may obserue that true faith cannot be in the heart but it will forthwith breake out into a voluntarie and franke confession True faith in the heart will manifest it selfe by a voluntarie confession Psal 116.10 2. Cor. 4.13 Rom. 10.10 Act. 4.20 which may be gathered from these foure distinct members one shall say I am the Lords another shall be called by the name of Iakob the third shall subscribe vvith his hand and the fourth shall call himselfe by the name of Israel For the very truth is that Gods seruants ought not to be mute or silent but both by words and deeds to testifie what is in their hearts seeing they professe to obey him and reioyce in his name the whole course
for which cause indeed the foundations of Ierusalem are called euerlasting It is as much then as if he had said Before there vvere any men to forge or frame Idols I determined in my secret counsell to haue a Church which should indure for euer This people therefore is the most ancient and excellent of all others though others be before them both in yeeres and in dignitie For as all things were created for man so all men were made to serue the Church All men made to serue the Church yea there is not any nation whatsoeuer be it neuer so high or mightie which is not much inferiour For the Church is the body of Christ which far surpasseth both in age and excellencie The Church Christs bodie therefore shee is the most ancient and excellent of all We will not stand to recount fables Fables as the Iewes doe who affirme Ierusalem to be built from the beginning for the Prophet respects not beginnings of time here And yet wee must hold this principle A principle that the elect people are more honourable and ancient then the strange nations because they approch neerer vnto God who is the fountaine of eternitie Let them shew This permission giuen shewes that men shall but lose their time in looking for any answer from Idols touching the foretelling of things to come Idols vsed equiuocatioÌs and if they should yet their answers would proue nothing but impostures and words hauing alwaies a double signification wherewith they were sure to bee seduced that went to aske counsell of them as wee haue said heeretofore Vers 8. Feare yee not neither be afraid haue I not told thee of old and haue declared it You are euen my witnesses whether there be a God beside me or a * Or strong God that I know not ISaiah shewes now wherefore hee spake of the power of God to wit that hee might confirme the peoples faith for this is the conclusion which he gathers out of the former arguments A conclusion out of the former arguments Seeing the Lord is so powerfull and gouernes all things after the counsell of his own will therefore the people whom he hath taken into his protection haue no cause to feare In the next place hee repeates that which was said before to wit that God had not onely succoured the Iewes in hugger mugger in shewing himselfe at vnawares when none waited for his helpe but had also vpheld their faith by many prophecies and gaue them sufficient testimonies of his fatherly fauour so as his diuinitie was manifested to the vtmost For what should it profit vs to know that God both foresees and is able to doe all things The knowledge of Gods prescience and power shold little auaile vs if he manifested not the same for our good if he did not therewithall manifest the same vnto vs concerning our saluation Albeit then it is his pleasure that many things should be vnknowne to vs yet hee communicates so much of his counsels as is expedient and fit for vs to vnderstand The word Meaz signifies a long time or if any had rather take it otherwise it notes out an opportunitie or fitnesse of time for the Lord reueales his secrets vnto his elect when he sees the time to be conuenient But the first interpretation seemes to me the least constrained Wherefore you are my vvitnesses His meaning is as I haue touched before that the people could not pretend ignorance if they contented not themselues with one God seeing he hath so fully manifested himselfe vnto them that they might be the best vvitnesses of his diuine power What is the end of our knowledge then concerning Gods glorie Euen openly to vvitnesse the truth of God before men as hath been said before vnlesse we had rather be counted smotherers of that light which hee hath manifested vnto vs by his holy Spirit Moreouer we can be no lawfull vvitnesses of Gods truth if he confirme vs not by his truth for what validitie is there in his testimony who doubts of the truth which he is to professe Wee must therefore be both taught by Gods word if we will haue such a faith and hope as accomplisheth saluation He attributes heere vnto God the title of strength as in many other places because it is not enough to know the eternall essence of God vnlesse wee therewithall ascribe vnto him power strength Otherwise we should leaue him onely a bare and naked title as the vnbeleeuers doe who indeed confesse there is a God with their mouthes and afterwards attribute his power to this and that creature Vers 9. All they that make an Image are vanitie and their * Or desirable delectable things shall not profite them and they are their owne witnesses that they see not nor know therefore they shall be confounded THe Lord now on the contrarie shewes how miserable the Idolaters are which erre and vanish away in their inuentions being not fast grounded vpon his eternall truth to wit they are senselesse and void of sound iudgement And as he hath heretofore iustly condemned the ingratitude of the people if by the testimonies of Gods prescience and prouidence they were not incouraged to hope well so now on the contrarie he armes and fortifies them against the superstitions of the Gentiles The faithfull armed against the superstitions of the Gentiles But in regard the vnbeleeuers were many in number and flowed in forces and riches he denounceth that all is vanitie and to be short that all their goodly shewes would proue deceiptfull helps in the end By their desirable Desirable things he not only comprehends their Idols but also all their seruice vestments pomp and ceremonies which fooles are wont to honour them withall And he sets out these things by a very fit word for seeing the chiefe end of mans life The chiefe end of mans life consists in aduancing the true knowledge and worship of God wherein stands the maine difference betweene vs and brute beasts so must it be preferred before all things be they neuer so excellent to this I say we ought to referre all the thoughts and desires of our hearts It is not without cause then that the Scripture vseth this word when it speakes of Gods worship and seruice but it is vsed here touching a corrupt and furious zeale wherewithall Idolaters are caried away after their Idols and their seruices for this cause he saith that all their desirable things about which they spend so much time are both vaine and vnprofitable Oftentimes also this desire is compared to the filthie lust wherewith men are so bewitched or whollie blinded that they can not see their villanie nor yet obey common reason whereof we haue largely spoken in the first Chapter In that he addes themselues are vvitnesses some expound it that the Idols beare witnes against themselues and plainely teach what vanitie there is in theÌ so as they which perceiue it not
things needefull for their returne Not for price that is to say for nothing It is no ordinarie matter for a Conqueror to let loose his prisoners For hee either puts them to their Ransome or imposeth vpon them some very hard conditions But Cyrus did none of these things Whence it followed that such a deliuerance happened not by the will of man but by the speciall decree of God The word Captiuitie is heere taken for Captiues because it is a noune Collectiue Vers 14. Thus saith the Lord The labour of Egypt and the merchandise of Ethiopia and of the Sebeans men of stature shall come vnto thee and they shall bee thine they shall follow thee and shall goe in chaines they shall fall downe before thee and make supplication vnto thee saying * Or onely Surely God is in thee and there is none other God besides HEe speakes againe of the restauration A note of true conuersion when we worship that God which is acknowledged in the Church which was afterwards effected by the permission of Cyrus but wee must remember what I haue said often before to wit that these promises doe stretch themselues further off for they comprehend vnder them all the time which ranne out betweene the returne vntill Christs appearing And if the readers doe ponder this well and shall seriously weigh the Prophets forme of speaking heere will be found nothing superfluous nor excessiue Now Isaiah alludes to that cost and charges which Cyrus was at in furnishing the Iewes with necessaries to rebuild and adorne the Temple withall For then was fulfilled that which hee saith touching the labour of Egypt and the merchandise of Ethiopia vvhich should come vnto the Iewes for these two Countries were tributaries and subiect to the kings of Persia Of these tributes the Temple of Ierusalem was restored which restauration was but a beginning of that which was accomplished by Christ Neither was this seruice of straÌge nations to Gods people ought else but a forerunner of that obedieÌce which diuers Countries were afterward to yeeld to the Church of God after Christ was manifested to the world Moreouer vnder the name of Egypt and Ethiopia and the Sabeans which now florished he also compriseth all other nations as if he should say You are now oppressed vnder the tyranny of strangers but the time shall come that they shall serue you This promise was not fulfilled the first day it was made but then only when Christ came into the world to subdue hautie and stubborne hearts vnder his obedience which were incorrigible before for afterwards they meekly gaue their necks to beare his sweet yoke and yet the Lord deliuered his people out of Babylon that he might preserue a Church vnto himselfe till Christes comming vnder whose dominion all nations were to be subdued It is no maruell then if the Prophet speaking of the returne of the Iewes bends his speech towards the marke of the Lords decree The Text. so making but one deliuerance as it were of both They shall goe in chains and shall fall downe before thee Where he saith that the Israelites shall get the conquest ouer all nations it depends vpon that mutuall coniunction which is betweene the head and the members for in regard the only Sonne of God hath so vnited the faithful vnto himselfe that they and he make but one therefore often that which belongs to him is attributed vnto the Church which is his body and his fulnes Ephes 1.23 In this sense it is said that the Church gouerns not to darken the glorie of her head by an ambitious superioritie The Church gouerns not to darken the glorie of her head by an hautie superioritie or to attribute vnto her selfe a proper empire as if she had something separate from her head but in regard the preaching of the Gospell which is committed vnto her is the spirituall scepter by which Christ manifests his power And in this sort none can humble himselfe nor fall downe before Christ but he submits himselfe also to the Church because the obedience of faith and the doctrine of the Church are things vnited and yet so that Christ notwithstanding which is her head may reigne alone and may exercise his power without the help of a second See 1. Cor. 14.25 Surely God is in thee The Prophet shewes what they shall say which by way of honor shall make supplication to the Church to wit they shall confesse that God is in her of a truth Some translate the word Ak Only which I reiect not but confesse that it fitlie expresseth the Prophets meaning yet it wil not agree amisse to expound it affirmatiuely Surely God is in thee Now hee shewes how strange Nations shall be subiected to the Iewes to wit in acknowledging that there is no other God but him whom the Iewes worship If it be obiected Obiect that this appertaines not at all to the Iewes who are now cut off from the Church I answere Ans The Gospell notwithstanding came from them into all the world and thus we acknowledge Ierusalem to be the fountaine from whence this pure doctrine of life issued Iohn 4.22 In old time the Iewes only knew the true God and none had the true worship but they others being giuen to impostures worshipped their owne inuentions in which respect Christ speaking to the woman of Samaria said We know what we worship Iohn 4.22 It is rightly said here then that God is in thee because other nations knew not God But because there is heere a close opposition I willinglie receiue the particle Only so as it serues as a testimonie of the sound conuersion of the Gentiles who contenting themselues with one only God shall vtterlie forsake their Idols The summe is The summe of this verse that those who swelled with pride before and despised the Church with a scornefull eie should now subiect themselues vnto her after they were taught what Gods true sanctuarie was yet so as hath bin said that God shall not therefore giue ouer his principalitie though he thus aduanceth his Church And here we may behold a signe of true conuersion to wit when we worship not a god of our owne forging but such a one as is acknowledged in the Church This excellent title also which is giuen to the Church is not to be omitted God is in thee for God is in the middes of it because he hath chosen his dwelling there as in Psal 46. If wee bee Gods people and do submit our selues to that doctrine of saluation which he sets before vs then may we resolue vpon it that he will assist vs because he neuer failes those that seeke him This therefore is a perpetuall promise and ought not to be restrained only to those times Vers 15. Verily thou ô God hidest thy selfe O God the sauiour of Israel NOw Isaiah breakes forth into an exclamatioÌ shewing God will for a time hide himselfe before he manifests his glorie
out to draw their prognostications from thence He derides their vaine brags then as if he should say They retire to their regions but they shall vvander in their imaginations and shall find no place of refuge If any had rather vnderstand it of their reuolt from whom Babel looked for present helpe in time of need I gainsay him not THE XLVIII CHAPTER Vers 1. Heare yee this O house of Iakob which are called by the name of Israel and are come out of the waters of Iudah which sweare by the name of the Lord and make mention of the God of Israel but not in truth nor in righteousnesse Now the Prophet directs his speech to the Iewes NOW hee directs his speech to the Iewes whom hee chiefly respected in the whole chapter before going For he was not sent to the Babylonians but so speakes to theÌ that still his meaning is the Iewes should make their profit of it for whose good he was principally appointed The drift of Isaiah in this Chapter ordained to that high and excellent calling He hath foretold the ruine of Babel then to the end the Iewes might in patience and silence wait for their deliuerance and yet that the greatnesse and power of their enemies in the meane while might not daunt nor discourage them But resting securely vpoÌ these promises they might stand with inuincible force against al temptations Now in as much as the Iewes were somewhat obstinate and would not easilie be brought to credit these promises as also that Isaiah by the spirit of prophecie wel foresaw how stiffe necked and rebellious they would proue euen in their captiuitie he therefore reproues them thus sharply Ezech. in Chap. 33 31. shewes at large how great their incredulitie was when they murmured against God and fel off the hooks making no more account of these promises then of so many fables It is not without cause then that Isaiah is so vehement shewing that they much dishonoured the Lord in that they would not rest vpon his truth He speakes to Israel but so as to Israel degenerate Israel in name and not Israel in deed Hee giues them not this title then by way of honour but rather to conuince them of their false confidence in that they wrongfully vsurped this honourable title and nothing at all answered the truth thereof in their practise For why did God dignifie his seruant Iakob with this name but because he shewed himselfe valorous and inuincible in aduersitie Which appeares by that vvrestling he had with God who pitcheth the field as it were to make warre vpon vs when hee exerciseth vs with diuers tribulations Gen. 32.28 How could this title agree then to his successors Prou. 24.10 when they fainted and forsooke their confidence in the day of aduersitie He afterwards reprocheth them in that they nothing at all resembled the holy fathers from whom they were descended By vvaters vnder a figure hee meanes the fountaine and spring from whence the Iewes issued for I allow not of the Rabbines ridiculous glosse who by the word waters vnderstand that sperm whereof children are ingendred because it is moist and waterish but it is a similitude very fitly drawne from waters which flow from a spring Now hauing taxed them for bastard and degenerate children he addes that they falsly couer the same title vnder the cloke of pietie and religion from the truth whereof they were also reuolted Now because an oath is a part of Gods worship An oath a part of Gods worship he heere puts it for the whole vnder the figure synecdoche For as the Idolaters offer God great wrong in swearing by their Idols so the true worshippers doe highly honour him in swearing by his name for thereby they protest to haue but one God whose name they thus glorie in But in this place the Prophet inueyes bitterly against the hypocrites Hypocrites taxed who had nothing in their mouthes but the name of God and tossed it continuallie vpon the tip of their tongues but in the meane while their hearts were farre off from him as it is in Chap. 29.13 for this cause he saith But not in righteousnes which word he takes heere for vprightnes and soundnes of heart without which nothing we doe is acceptable before God Or truth and righteousnes may be taken for words of one signification as if he should say There is nothing but hypocrisie and vaine shewes in all your doings you professe your selues to be the seruants of the God of truth and behold you let all the world see that you are stuffed with disloyaltie and lies Vers 2. For they are called of the holie Citie and stay themselues vpon the God of Israel whose name is the Lord of hosts An amplification of the Iewes hypocrisie HE holds himselfe to the point still and in other words refutes their vaine shewes for falsly they gloried to be citizens of the holy Citie and yet they stuck not to pollute and defile it with their leaud practises Ierusalem was worthily reputed holy in regard God had sanctified it for the place of his abode but it was prophaned with so many abuses that there was no holines at all in a maner left in it In the 15. and 24. Psalme wee see who are worthie to be esteemed the true citizens of Ierusalem but seeing the Iewes blushed not to play fast and loose with God they thought it enough to couer themselues vnder this vaile Iere. 7. of the Temple of the Lord the Temple of the Lord. Where he saith they staied vpon the God of Israel hee speakes not of a true confidence but of a malepart boldnesse For as the faithfull stay and rest vpon the Lord with their whole hearts so hypocrites doe falsly maske themselues with his name and are besotted with a vaine and fond perswasion they contemne all things yea they feare not impudentlie to disgorge this brag Tush God will surely help vs he will neuer forsake his people as if God were a softerer of such a prophane crew To be short they cast his lawes behind their backs and tread them vnder their feet and yet protest with high termes that God is the stay of their saluation But to the end they should not thinke to escape vnpunished for such dallyings the Prophet affirmes that Gods maiestie and glorie shall no whit be impeached though hypocrites indeuor to transfigure him at their pleasures For in calling him the Lord of hosts he addes it as a threatning to the end they might know that the God of Israel vnder which title they vainely couered themselues was also the Lord of hosts to punish such hypocrites and that could not indure to be thus mocked and trifled withall Vers 3. I haue declared the former things of old and they went out of my mouth and I shewed them I did them suddenly and they came to passe HE accuseth the Iewes of ingratitude Before he taxed their hypocrisie they now their
if he sate idle in heauen or were fallen into a dead sleepe It is needfull therefore that the light of Gods word should alwaies shine before vs for the rectifying of our iudgements for wee shall alwaies misse the marke in considering of Gods workes vnlesse he giue light vnto our steps by the lanterne of his blessed truth The same thing often befalles many at this day which Isaiah bewailes touching his nation to wit that notwithstanding all admonitions yet they cease not to forge Idols which they adorne with Gods spoiles as it were The Apostles Peter and Iohn in their life time Act. 3.12 cried with a loud voice that they did no miracles by their own power or godlinesse Peter and Iohn made to worke miracles by the Papists now they are dead who protested they did nothing by their owne power being aliue and yet we see how the Papists whether they will or no yea as it were to vex them will burthen them now they are dead with infinit miracles Well howsoeuer God at this day foretelles vs not of things to come yet shall the Law and the Gospell be of no lesse force to condemne our vnthankfulnesse then if wee had seene the wonders whereof God shewed himselfe the author contained in the prophecies Vers 6. Thou hast heard * Or see all behold all this And will not yee declare it I haue shewed thee new things * Or from euen now and hid things which thou knewest not BY this wee may better discerne that the Prophet speaks of the captiuitie to come God spake plainly but we are dull of hearing and of the redemption that was to insue Wherein he as well prouided for the good of the people of his owne time as for theirs that were to succeede that so albeit those which then liued made no right vse thereof yet at least those that suruiued them being heereby admonished might amend For it often fals out that the word moues not such as are present nay they hauing heard it goe their waies and contemne it but their successors on the contrary receiue it with more reuerence Where he bids them behold some thinke the Prophet so propounds the euent of the thing as if he should say God neuer said any thing but the truth thereof hath manifested it selfe But I expound this word behold or See thus Seeing the Lord hath spoken it is thy dutie to thinke well of that he hath vttered and to giue diligent attention thereto Whence we may gather that our dulnesse is the cause why we suffer that which proceeds out of Gods mouth to fall to the ground and that many doe therefore couer themselues with the vaile of ignorance in vaine For the Lord speakes distinctly enough vttering to euery mans capacitie as much as is needfull for them to know if the auditors were but as attentiue as they ought and did aduisedly consider what is said But the Lord requires somewhat more of his people besides hearing and vnderstanding of his word to wit that they should publish the wonders whereof they haue had experience And thus vndoubtedly hee instructs his seruants vpon this condition that being taught themselues they should labour in the next place to bring others to confession of the same faith with them From now is as much as if he had said Note this day in which the Lord foretelles thee by my mouth that which thou knewest not for it cannot be apprehended nor foreesene by any humane coniecture Vers 7. They were created now and not of old And euer before this thou heardst them not lest thou shouldst say Behold I knew them Neither the peoples captiuitie nor deliuerance happened by chance THe Prophet shewes that hee disputes not about things knowne or vnderstood by long vse first to correct the pride which is naturally grafted in all men for they vsurpe vpon that which belongs to God onely and secondly that none should attribute the least iot thereof vnto fortune or to any second causes whatsoeuer Men vse many shifts to depriue God of his glory applying al their wits to see how they may part among the creatures that which is his proper right that they may leaue vnto him no more but his naked and bare titles Lest the people should imagin then that they were either ouercome by the power of the Chaldeans or set at libertie by chance therefore the Prophet so oft repeates that all is Gods worke Where hee affirmes that they heard not some expound that the people reiected Gods admonitions and would not obey the wholsome counsels which were giuen them But I thinke he meant another thing to wit that that which could not be knowne by humane reason of which also the Iewes were ignorant was so manifested vnto them that they could not well defraud the holy Ghost of his iust praise And this is euident enough by the scope of the text Vers 8. Yet thou heardst them not neither diddest thou know them neither yet was thine eare opened of old for I knew that thou wouldest grieuously transgresse therfore haue I called thee * Or a rebell a transgressor from the wombe THe Prophets meaning is A confirmation of that wherewith they were taxed vers 4. that the Lord hath not insisted so long vpon this matter without cause but hath been thus instant in exhorting the people to the end they might acknowledge that they were chastised and in the end deliuered from all their miseries by the immediate hand of God For they being of an obstinate nature might complaine that it was needlesse to trouble their heads with so many repetitions of one and the same thing The Prophet answers that it is no wonder seeing he hath to deale with a sort of transgressors and thus in other words he confirmes that which he said in the fourth verse touching the yron sinew The summe is that God knowing the peruersitie of this people omitted no good meanes to win them to his obedience by how much the more then they haue been conuinced by sufficient and infallible testimonies so much the lesse shall they be excusable before him Now hauing pulled off their vizard of holinesse to wit their glorying in the name of Israel as in the first verse hee imposeth vpon them a more proper name and flatly calles them rebels By the vvombe I vnderstand not their first estate by and by after they were separated to be the Lords people but from their deliuerance out of Egypt which was as a birth of the Church Exod. 12.21 But howsoeuer this people had had infinit experiences of Gods great goodnesse towards them yet they neuer ceased to behaue themselues disloyally against so good a benefactor nor to wax more and more vntamed so that hee had iust cause to tax them with the titles of rebels and traitors Vers 9. For my names sake will I deferre my wrath and for my praise will I refraine it from thee that I cut thee not off HAuing
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 preuentioÌ 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
yet they breake not off their course which experience might well haue taught vs. For there is not one of vs but we had long since been vtterly rooted out by the secret and open practises of our enemies had not the Lord been our defence And truly I cannot but wonder that any one Minister of the Gospell should stand safe A miracle that a faithfull Minister should stand in the midst of so many so great dangers But the cause is the Lord keepes them vnder the shadow of his hand and hides them as shafts in his quiuer that they should hot be hurt nor destroied of their enemies Vers 3. And he said vnto me Thou art my seruant Israel for I will be glorious in thee THis verse must be ioined with the former This verse depends vpoÌ the former For heereby it appeares that he speakes not of one man but of the whole people which the expositors haue not considered for this place neither ought to be restrained to Christs person nor yet referred to Israel onely But we must heere obserue the course of the Scriptures When the body of the Church is mentioned then Christ is placed in the middle as it were who vnder him comprehends the children of God Wee heare what Saint Paul saith The promises were made to Abraham and to his seede He saith not to his seedes as speaking of many and to thy seed which is Christ Gal. 3.16 For he comprehends not the multitude of children which came of Abraham according to the flesh seeing all were not partakers of this blessing Ishmael was reiected Ishmael reiected Esâu reprobated Gal. 4.30 Esau was hated Mal. 1.3 and many others were cut off When the people were deliuered from vnder the captiuitie of Babylon the number of those which returned were very smal for the greatest part reiected this excellent benefit of God Where was this seede then Euen in Christ who is the head and vnder him containes the rest of the members for in him by an inseparable band is the whole seed assembled and knit together in one And in the same sense that Isaiah hath noted out Christ vnder the name of Israel so also hath he comprehended the whole body as the members vnder the head Which is no new thing For when Paul speakes of that vnion which is betweene Christ and the Church The vnion which is between Christ and his Church hauing set it forth vnder the similitude of a mans body he addes euen so is Christ 1. Cor. 12.12 And in this place the name of Christ is attributed vnto Israel that is to say to the whole companie of the faithfull which are vnited to Christ as the members to the head Afterwards the Lord giues this title to the Church which is the spouse of Christ as the wife is dignified with the name and title of her husband Now he calles Israel his seruant that is to say his handmaid the Church for shee is the pillar and ground of truth because hee hath committed his word vnto her as a pledge to keepe that by her ministerie it may be published thorowout the world 1. Tim. 3.15 In the latter part of the verse hee shewes what the end of this ministry is and why those that preach the Gospell are called thereunto of God to wit that they make his glory by all meanes to shine cleere in respect of themselues and to aduance it also among others Which Christ teacheth in the Gospell saying Father glorifie thy Sonne that thy Sonne also may glorifie thee Iohn 17.1 But doth not God shew vs a singular fauour when he appoints vs base and vile wretches to be procurers of glory vnto him Oh! let this quicken vs vp to obey him carefully and to imploy our selues faithfully in his seruice And yet the Prophet meant to expresse somewhat more namely that howsoeuer Satan and his imps lay all the plots they can yet Gods power shall ouerthrow them all so as Christ shall triumph notwithstanding gloriouslie and God his maiestie shall shine most bright in his Gospell still Vers 4. And I said I haue labored in vaine I haue spent my strength in vaine and for nothing but my iudgement is with the Lord and my worke with my God THe Prophet addes a grieuous complaint heere A bitter complaint in the name of the Church yet so as he begins at the head as we haue said before Christ then with his members complaines that he hath in a manner vtterly lost his labour for after hee hath greatly praised and commended the efficacie of that word which issueth out of his mouth vers 2. now he shewes that it hath done little or no good notwithstanding so as this glory which God requires to shine in the ministrie of his word appeares very little For Christ saith he hath laboured in vaine because men wil not repent Why this coÌplaint is addâd nor turne to God by the preaching of the heauenly doctrine It was to great purpose that the Prophet added this First to teach vs that this fruit whereof he spake shall not alwaies appeare in the eies of men for otherwise we should be readie to call the truth of Gods word into question and would also be brought to doubt whether this doctrine which is reiected of so many with such impudencie were the word of God or no. Secondlie that we might bend all our forces with inuincible constancie to performe our duties and to commend the successe of all our labours vnto the blessing of God who will not suffer it to be fruitlesse in the end And thus the Prophet meant to meete with a dangerous temptation that by the rebellions of men we should not faint in the middle of our course And truly Christ so begins heere vvith a complaint that he yet comforts himselfe by and by knowing that nothing shall be able to direct him from the performance of his charge And the text would be somewhat plainer if wee reade it thus Although my trauaile be in vaine and that I haue spent my selfe vvithout fruit yet it sufficeth that my vvorke is approued of my God Vnto which appertaines that which is added but my iudgement is before the Lord. Albeit then the fruit of our labours appeare not before vs An incouragement for Ministers yet must it content vs that they are done before that God whom we serue and to whom our seruice is agreeable For Christ exhorts and incourageth the faithfull Ministers to fight valiantly vntil they haue ouercome this temptation so as setting light by the malice of men they cheerfully goe on still in their calling without suffering discontentments or carelesnesse to hinder their course If the Lord haue a purpose then to try our faith and patience so farre as that it shall seeme we labour in vaine yet must wee satisfie our selues with the testimonie of a good conscience But if this consolation take no place in vs then is it certaine that we are not
yet hee commands them not to cast away their confidence because their certaine and full redemption is in his hands and yet they were heerein to looke farre aboue the reach of humane reason This therefore is a very excellent place We must not cease to belieue though God for a time deferre his promise out of which we may gather how carefully we ought to beleeue God when he speakes albeit he doe no forthwith accomplish that which hee hath promised but suffers vs to languish vnder afflictions a long time Some translate the word Veze Contemned others Contemptible which I approoue of But this augments the miserie of the people when the Prophet calles them despised * Or in himselfe in soule for many are despised of others who notwithstanding are worthy of honour in regard of the graces wherewith they be indued or being puffed vp with pride cease not with an higher contempt to treade vnder their feete the contempt of others But Isaiah affirmes that the Iewes are not more despised and contemptible in the eies of others then they are in their owne Thus then hee notes out an exceeding ignominie and low estate therewithall comprehending the affliction of the Spirit to teach them that God shall come in fit time to succour them when they shall be throughly humbled I see no reason why some haue changed the number in the word nation seeing the Prophet vseth the singular number Goi it being certaine that he addresseth his speech to the posteritie of Abraham Afterwards he cals them seruants of rulers as if he should say that mightie tyrants oppressed them for by the word Moschelim he meanes those that haue so much force and power that it is an hard matâer to escape their hands When he saith that Kings shall see he speaks in high and glorious termes of the deliuerie of his people but in the meane while hee is contented they should bee tried in the furnace to proue their faith and patience for where were the triall of faith if God should forthwith giue that which he hath promised as we said before In the word Princes there is a repetition much vsed among the Hebrewes But we will speake it thus shortly Kings and Princes shall see they shall arise and bow downe By the verbe To bow downe he expounds what he meant by arising for wee rise vp to giue honour The summe is that the greatest Princes of the world shall bee awakened to confesse that the restauration of the Church is an excellent worke of God and worthy of respect and reuerence Because the holy one of Israel who hath chosen thee is faithfull See the cause of this great astonishment touching the honour which Princes shall performe to God to wit because they shall acknowledge his faithfulnesse and constancie in his promises God would not be held to be faithful by a bare imagination but from good experience For the Lord would not be acknowledged faithfull from a bare and naked imagination but from experience it selfe to wit in the preseruation and protection of his people whom hee hath adopted Hence therefore let vs learne not to iudge of Gods promises by our present estate but by his truth and faithfulnesse so as when we perceiue nothing but death and the graue to compasse vs round yet wee may remember this sentence by which the Lord calles vs to him euen the vile and contemptible 2. Cor. 7.6 Hence also wee are to consider how glorious and admirable a worke the deliuerance of the Church is in that it constraines Kings be they neuer so proud thinking nothing be it neuer so excellent worthy to behold them to behold to admire yea and to honour and reuerence the Lord whether they will or no. This new and extraordinary worke then is heere greatly recommended vnto vs in this behalfe For not to mention ancient histories by what meanes hath God deliuered vs out of that wofull tyrannie of Antichrist Truly wee were as those that dreame as the Psalmist saith Psal 126.1 especially if wee doe but seriously consider of the thing it selfe for the Lord hath wrought a miracle in bringing vs to doe homage vnto Christ In the end of the verse the Prophet repeates that which he touched before to wit that this people were set a part to bee the Lords But in election we must seeke the beginning of sanctification for the people were the holy inheritance because God had vouchsafed of his meere grace to chuse them Isaiah then means that secret will of God from whence sanctification flowes that Israel might not thinke they were chosen for their own deserts As if he had said The Lord which hath elected thee shewes that thou art so indeed by the effects As wee ought then to acknowledge Gods faithfulnes and truth in our saluation so must we attribute this saluation only to our free election And yet it behoues euery one that will partake in so great a benefit Neither truth nor saluation out of he Church to be a portion of the true Israel that is to say of the Church out of which there is neither truth nor saluation to be found Vers 8. This saith the Lord in an acceptable time haue I heard thee and in a day of saluation haue I succored thee and will preserue thee and giue thee for a couenant of the people that thou mayst raise vp the earth and obteine the inheritance of the desolute heritage FRom this verse we may yet more clearely gather that which we haue handled in the beginning of this Chapter to wit that the Prophet so speakes of the whole body of the Church that he begins at the head thereof And this as I haue said ought to be well obserued for the expositors haue bauked it and yet without it we shall not be able to make these verses to cohere S. Paul plainly shewes this in applying this very sentence to the whole Church 2. Cor. 6.2 But yet that which followes I vvill giue thee for a couenant of the people sutes to none but Christ only How shal we make these things agree then To wit if we shall consider that Christ is not so much his owne as ours Christ not so much his owne as ours For he was not borne neither died be nor rose againe for himselfe He was sent for the saluation of his people He seeks nothing at our hands for he stands in neede of nothing Thus then God makes his promises to the whole Church and Christ who is as it were the suretie or pledge betweene both receiues these promises and procures nothing to himselfe by them but altogether for the Churches behoofe for whose saluation he was sent He speakes not then of Christ as singling him out by himselfe but as of one that is ioined and made one with his Church for euer It is an inestimable fauor then which the father shewes vs when he heares his sonne for our sakes yea that he directs his speech to
of the Sunne when it is at the highest But these opinions make nothing for the explanation of our Prophets meaning which is cleere and manifest in it selfe For doubtlesse hee speakes of such as were farre remote and scattered in diuers quarters whether they were to be gathered in froÌ the North parts or beyond the seas Isaiah then so promiseth the returne from Babylon that therewithall hee also extends this prophecie to Christs time as wee may easilie gather from that which we haue said Chap. 36.6 For we must still hold this principle A principle that the second birth of the Church vnder the Kingdome of Christ is heere described for he not onely promiseth that the Iewes shall returne to Ierusalem to reedifie the Temple but that those also who before were strangers from the Church should be gathered from out of all quarters of the world Vers 13. Reioice O heauens and be ioyfull O earth brast forth into praise O mountaines for God hath comforted his people and will haue mercy vpon his * Or poore afflicted THough hee exhorts and stirres vp all the faithfull to thanksgiuing A thanksgiuing in which is included a confirmation of the former promises yet hee hath a speciall drift to confirme that promise which otherwise in it selfe seemed doubtfull For our consciences wauer and are perplexed in affliction so as it is an easie matter to settle them firmely vpon the truth of Gods promises In a word either men stagger tremble fall or vtterly despaire For if the least feare distresse or affliction doe but arise much adoe there is to fasten any consolation vpon vs. For this cause we haue neede to haue our faith confirmed by all sorts of arguments See the reason then why Isaiah speakes so gloriouslie of the benefite of this deliuerance namely to the end that the faithfull who saw nothing round about them but ruine and death might notwithstanding bee of good coââort and in hope to wait for an happie change Hee sets the deliuerance therefore before their eies as if it were alreadie accomplished that so they might haue all matter of ioy and reioicing though at that time there appeared nothing but cause of sorrowe and mourning As oft as the Lord therefore promiseth anie mercie Praises must be ioined to the promises let vs euer bee mindfull to ioine praise and thanksgiuing thereunto though we see not the accomplishment thereof that so wee may the better vvaken our drowzie spirits next let vs lift vp our eies also to Gods power by which he ouerrules all creatures both in heauen and in earth for he no sooner beckens with his finger but they all stand vp together as it is in Chap. 48.13 to fulfill his commandement If the signes of his admirable power then do euery where appeere shall wee thinke he will not make the same much more glorious and admirable in the saluation of his Church Vnder this figure then Isaiah teacheth that neither the heauens nor the earth can yeeld a more acceptable seruice vnto God then when they ioine and combine themselues together to aide the Church Moreouer that the faithfull should not sinke vnder the weight of the calamitie before he promiseth that God will comfort them he exhorts them quietly to susteine their sorrowes For by the word poore he signifies that the Church in this world is subiect to many afflictions Therefore that we may be fit to partake of Gods mercie let vs learne vnder the crosse and vnder many miseries teares and grones to wait till we attaine vnto the possession of it Vers 14. But Zion said The Lord hath forsaken me and my Lord hath forgotten me A correction of the Iewes infidelitie THe Lord minding further to amplifie his grace complaines that the hearts of the Iewes were so closed vp that they had almost discouraged him had not his infinite bountie surmounted all their peruerse imaginations Yet therewithall he indeuors to correct this vice that they might ioyfullie imbrace and as it were see the promised deliuerance before hand which was offred them as also that seeing his forwardnes to succor them they on the contrarie might prepare themselues to hope well But this doctrine doth now also appertaine to vs for when God deferres his help all of vs for the most part are too much perplexed wee thinke by and by God hath forsaken and reiected vs. And thus despaire easily preuailes vnlesse we be wise to preuent the same betimes which we ought to do lest we be bereaued of Gods grace Truly our infidelitie manifests it selfe to the vtmost in such doubts in that we neither quietly rest vpon Gods promises nor patientlie beare his corrections which leade vs to repentance nor yet the triall of our faith by which he disposeth vs to mortification neither any other afflictions which he vseth for our humiliation For God iustlie complaines of the Iewes who by their distrust reiected his saluation offred and could not indure to heare of his help Now he restraines not this only vice to a few but comprehends also the whole Church to shâw that he will be liberall and beneficiall towards the Iewes farre aboue the measure of their faith yea he will oppose himselfe against their incredulitie that he with his saluation may passe through all the lets and impediments which stand in his way Let euery one of vs beware then how we flatter or sooth vp our selues in this vice for the Lord pleades against his Zion that is to say the whole Church because she vseth such speeches as sauour and proceed from a bitter roote of distrust Vers 15. Can a woman forget her child and not haue coÌpassion of the sonne of her womb though they should forget yet will not I forget thee TO correct this distrust to the complaint he addes an exhortation ful of sweet consolation An exhortation full of sweet consolation For by a very fit similitude he shews what great care the Lord hath ouer his Church in comparing him to a mother whose entire affection and care is so great towards her child that the fathers loue in comparison thereof is as nothing He propounds it not then you see in the example of a father which notwithstanding is often vsed Deut. 32.6 2. Cor. 6.18 but that he might the better expresse his singular loue he rather compares him to a mother and he names not children only but the fruit of the vvomb to which vsuallie the woman beares much greater affection For the loue that a mother beares towards the little one which she nourisheth and suckleth at her brest is almost vnutterable Also what care doth she vse euen to spend many nights together without sleepe by reason of the frowardnes of the childe And to speake all in a word she spares not to wast and consume her selfe dayly so as her loue makes her cleane forget her selfe And this care wee see is not only in the reasonable creatures but in the vnreasonable also yea
ought to conceiue of such an idolatrous and barbarous reuerence let them learne it from Saint Peter S. Peter whose seat they brag to hold for hee would not suffer Cornelius the Centurion to doe him such reuerence Act. 10.26 Let them also learne it from Saint Paul S. Paul what to doe in this case who rent his garments and reiected this honour with great detestation Act. 14.14 Is any thing more absurd then to say that the Sonne of God in stead of ordaining a Minister of the Gospell should consecrate a prophane King The Pope a prophane King exercising a Persian-like pompous state vtterly insupportable But let vs remember that whilest the Church is a pilgrime in this world that shee may bee humbled and that shee may bee conformed to Christ her head shee is subiect to the crosse And if her enemies giue her any rest The Churches chiefest gloây consists in humilitie yet you shall perceiue that her chiefest glory and beautie consists in modestie Whence it followes that shee is stripped of her ornaments when shee is decked with a prophane arrogancie The Prophet then by these words vnderstands nothing else but that adoration by which Princes humble themselues before God and that obedience which they yeeld to his word in the Church for we must carefully beare in mind what hath been said before to wit that the honour which is done to the Church must neuer be separated from her head The honour done to the church must neuer be separated from her head For this honour and seruice appertaines vnto Christ and if it be in any sort attributed to the Church it is in such wise that it alwaies remaines intirely to her onely head Adde also that Kings doe not submit themselues to the true religion that they should beare the yokes of men but that they might submit themselues to the doctrine of Christ Who euer he be then that reiects the Ministers of the church and refuseth to beare the yoke which God imposeth vpon all his seruants by her hand Hee is no child of God that will not beare the yoke which he imposeth vpon him by the Churches hand such a one hath no communion with Christ neither can hee be the child of God For those that vvait for me c. I take the word Ascher for a particle of rendring a reason for the words runne on so in a line that those who diuide them doe much darken the Prophets meaning For by this argument he proues that it is good reason Kings and Princes should cheerefully bow vnder Gods gouernment and need neuer be squemish to humble themselues before the Church because God will not permit any that wait for him to be ashamed As if he should say This shall be no slauish but an honourable and an amiable subiection No slauish but an honorable subiection to humble our selues before the Church Now he ioines his truth with our saluation as if he should say Let me be held neither for God nor true of my vvord if I accomplish not that which I haue promised Hence we gather an inestimable fruit For as it is impossible that God should lie or repent so is it necessarie that the stablenes of our saluation which the Prophet drawes from the truth of God himselfe should euer remaine stedfast without being moued or shaken Vers 24. Shall the pray be taken from the mightie O the iust captiuitie deliuered 25. But thus saith the Lord Euen the captiuitie of the mightie shall bee taken away and the pray of the tyrant shall be deliuered for I will contend with him that contendeth with thee and I will saue thy children HAuing answered an obiection in the former verse God testifieth in these verses that he will oppose his power against the power of such as tyrannize ouer his Church be they visible or inuisible aduersaries which might arise in the minds of the faithfull now hee confirmes this solution yet better For it seemed a thing incredible that the Iewes should euer be deliuered from vnder the hands of so mightie an enemie who held them prisoners by the law of armeâ and had iustly subdued them vnder bondage He addes this interrogation then as it were iâ the person of all the common people who as it is likely had this speech rife in their mouthes to which he makes answer as wee shall see anon But first we must obserue the similitude in that the Church is called the pray of the mightie and the iust captiuitie that is to say lawfull For he is called a iust possessor which hath gotten it lawfully as in a iust war he that takes the spoile is the iust possessor of it Such was the condition of this ancient people whilest they were in exile for they lost both their Countrie and libertie together and the vanquishert vvill onelie was a law But yet we are diligently to obserue this similitude to wit that the Church should be oppressed by the tyrannie of Princes made a pray to the throte of wolues and yet notwithstanding shee should be esteemed good purchase yea esteemed a iust captiuitie What is more vniust But thus were our fathers handled and are we better or more worthy then they But let them boast as long as they list of their iust captiuitie and let them glory at their pleasure in this vaine title the Lord pronounceth them abominable cut-throtes and theeues in affirming that he will bee auenged of them and plucke the pray out of their teeth for God vseth not to ouerthrow iust poscessors Whence it followes that the dominion which they vsurped ouer Gods people was an vniust tyrannie and plaine robberie Neither could their weapons nor munitions hinder the Lord from taking from them that which they vnlawfully detained And this promise stands in force not onely against tyrants and visible enemies but also against the tyranny of Satan from which we are now deliuered by the admirable power of God I grant Satan is a powerfull aduersarie but the Lord which is stronger then he will bind him and take away his weapons and cast downe his strong holds that he may restore vs vnto liberty Mat. 12.29 Haue wee tried the power of God then in this behalfe The greater reason haue we to relie vpon his deliuerance still 2. Cor. 1.10 as oft as our enemies tread vs vnder their feete and tyrannize ouer vs with cruelties Now when he saith he will contend for our sakes first he therein brings vs to the consideration of his power that wee should not iudge of things either by common reason not yet by the strength of mans arme Wee must not look then vpon that which we are able to doe or to the meanes which we haue in a readinesse but commit the whole sum of our affaires vnto the good will of God who vouchsafes both to care for vs and to defend vs. And not onely so but assures vs that he is furnished with strong
but Abraham Gen. 17.5 Vers 3. Surely the Lord shall comfort Zion hee shall comfort all her desolations and hee shall make her desert like * Or a place of pleasure Eden and her wildernesse like the garden of the Lord ioy and gladnesse shall be found therein praise and the voice of singing THe Prophet shewes that the example propounded in Abrahams person After darknesse light agrees to all ages For as the Lord created so great a stocke out of one man in a moment so will hee replenish his Church by extraordinarie and vnknowne meanes not for once onely but as oft as in the worlds account she is become a widow and barren And thus after S. Paul hath spoken of Abrahams faith and commended the excellencie of it he applies the same doctrine to euery one of vs in particular Rom. 4.24 Where he addes and shall comfort all her ruines it may be thus expounded The Church must be very low b oughâ before she is fit to receiue comfort The Lord will comfort his Church not onely whilest shee florisheth but euen when she shal be brought to desolation and solitarinesse And it was necessary indeed that she should be wasled and deformed euen to the vtmost before shee could rightly taste the helpe whereof hee heere speakes Whereas it followes that her desert shall be as a place of pleasure the Prophet hath respect to that place of Moses where he shewes how man at the beginning was put into the garden of Eden Gen. 2.15 The Garden of Eden a place of pleasâre Gen. 3.23 that is to say into a place of pleasure whence by his owne fault he was banished Now we which are depriued of this benefit and blessing which God bestowed vpon our first father are also scattered vpon the face of the earth and depriued of these pleasures Wherefore when many desolations befall vs and that wee see the order of nature ouerturned and nothing to bee perceiued but miserable wastes and scatterings let vs acknowledge that this is the iust punishment of our infidelitie and of the rest of our horrible iniquities Let vs also remember the sentence pronounced against our father Adam A good meditation for vs in the Churches desolation or rather against his whole posteritie which as we are to do in the whole course of our liues so then principallie when wee see the desolations and wracks of the Church For the earth which otherwise of it selfe vvould abound vvith all sorts of pleasures is now brought into a vvildernes by our fault and the Church which euery where florished is destroyed and laid waste Now in the next place the Prophet addes ioy and gladnes wherby he signifies that there shal be such a wonderfull change that the Church shall mourne nor lament no more for whilest she was oppressed vnder so heauie a bondage there was nothing heard but sighs and grones but being restored she shall reioyce and sing praises vnto God Heere then we are admonished to praise and blesse the name of God after we haue tasted of his liberalitie Psal 14.7 Vers 4. Hearken ye vnto me my people and giue eare vnto me my people for a law shall proceed from me and I will bring forth my iudgement for the light of * Or peoples the people Our slow attention causes God to dâuble his exhortation See verse 1. IT is not without cause that the Lord so often calles for audience for wee haue too wofull experience how dull wee are of hearing and chiefly in aduersitie When wee stand in greatest need of consolation then by our impatiencie and faint-heartednes we put it farre from vs. Wherefore it stands euery one of vs in hand to pluck vp our spirits especiallie when aduersities do pinch vs to the quick that by this meanes wee may rouze vp and awaken our spirits and banish all slothfulnes to receiue coÌsort Such an attention theÌ is heere required as may confirme our hearts in patience till the time of grace be come And thus the Lords meaning is that he will reigne againe and restore his Church to her first estate in which he will haue his name called vpon Albeit the word Law signifies as much as the Edict which the Lord will publish when he is determined to gather together his scattered Church How God wil raigne in his Church yet therewithall he shewes by what meanes he will reigne to wit by his law and by the doctrine thereof And thus we see that where the doctrine of the law is reiected there God reignes not that is to say there men acknowledge him not By Iudgement he meanes the rule of a well ordered gouernment by which he will restore his kingdome He saith that this Iudgement shall be for the light of peoples because miserable men by nature are drawne out of darknes when God begins to raigne and are then enlightened by the doctrine of the word The verb J vvill bring forth is diuerslie translated by the Interpreters because the Hebrue word Raga hath diuers significations for sometimes it signifies to cut and to open sometimes to rest Some then expound I will cause to rest that is to say I will make firme and this sense agrees not ill Many among the Iewes vnderstand it otherwise but I will not trouble the reader with their harsh and intricate expositions I rather willinglie receiue this translation I will bring forth or cause to come forth that is to say I will manifest my iudgement for this I thinke sutes best with the former member Now we know that the Hebrues are wont to vse many repetitions And therefore albeit the Lord repeates one thing twice yet the sense is but one and the same For where he said that a law should proceed from him now he promiseth to bring forth or to manifest his iudgement Vers 5. My righteousnes is neere my saluation goeth forth and mine armes shal iudge the people the Iles shall wait for me and shall trust vnto mine arme HEE confirmes the former doctrine A confirmation of the former doctrine The righteousnes of the Lord hath relation vnto men who haue experience that he is iust When the people were oppressed vnder so sore a bondage they had good cause to think they were iustlie chastised for their sinnes But they might wonder they were thus left and forsaken that Gods worship was dissolued and his holy name blasphemed by the prophane vngodly who committed many outrages against him without punishment That he might giue them some consolation then Isaiah promiseth that God will shortly assist them that so his truth and righteousnes may be published throughout the whole world But by the word Iustice he meanes not that recompence which he giues to euery one but that faithfulnes of the Lord who protects his Saints and bestowes many graces vpon them and keeps his promise touching their deliuerance in not suffring them to be ouerwhelmed This appeares yet better to be so by
conclusion which hee touched in the two former verses namely that the people should in the end bee deliuered by the Lord who will not be found contrary vnto himselfe For if hee hath redeemed their fathers and if hee hath alwaies assisted his Church in former times he will neuer suffer their successors to be ouerwhelmed whom he hath adopted We are diligently to obserue the verb Shall know for the knowledge of the name of God consists first in reiecting all superstitions secondly to know him in his word which is his liuely image and thirdly by his works We must not forge a god after our owne fantasies lusts but so comprehend him as he hath manifested himselfe vnto vs. Thus the Lord concludes then that he will effectually assist and accomplish whatsoeuer hee hath promised that the people may know their expectation is not in vaine and may heereby bee more and more confirmed in the knowledge of his name But we must remember what we haue said heeretofore touching that experimentall knowledge Experimentall knowledge which subscribes to the authoritie of the word Moreouer Gods speaking is to bee referred to his promises and his presence to his actuall power As if he should say Albeit you heare nothing now but the sound of words in which I promise you things almost incredibe yet heereafter you shall see the performance thereof for I purpose really to act that which I haue promised Hence we may gather a generall doctrine namely The promises and the execuâion thereof inseparably knit together that the promises and the execution thereof are knit together with an inseparable bond As oft as Satan then solicites vs to distrust as if God had quite and cleane reiected vs let vs remember this point and let vs trust boldly in the name of our God who neuer promiseth ought in vaine and if it falles out that he performes not the same forthwith yet he will doe it in conuenient time Vers 7. How beautifull vpon the mountaines are the feete of him that declareth and publisheth peace that declareth good tidings and publisheth saluation saying vnto Zion Thy God raigneth THe Prophet confirmes the faithfull againe in the certaintie of Gods word Another confirmatioÌ First to giue them certaine assurance of being restored to their first freedome and next that hee might in the meane while sustaine their hearts in good hope during this sore bondage Hee speakes elegantly in the commendation of this message that the faithfull might content themselues in this calamitie with the offer of the hope of their saluation to come For indeed they were to imbrace this consolation propounded vnto them that being fortified therewith they might quietly and patiently expect an happy issue of the promise That the faithfull then might bridle their desires by patience he adornes the vvord of God vviâh excellent titles As if hee should say Can you be so vnthankfull as not to content your selues with this inestimable treasure of God word which brings so many commodities with it Will you let loose the raines to yourâ vnbridled affections Will ye indeed complaine of God For his meaning is to call backe the people from their diffidence who were ouercarried through diuers allurements and would not rest securely vpon the truth of Gods word For this cause hee extolles the excellencie of his doctrine and shewes that the Lord will giue much more by it then wee can aske or thinke Besides it is plaine that hee speakes not heere of euery kind of doctrine but of that onely which is fit to yeeld consolation Hee shewes then that the seete of such as bring glad tidings from Gods mouth are pleasant and desirable Why so Because this consolation serues not onely to asswage our sorrows but brings with it inestimable ioy for he speakes heere of the doctrine of saluation and therefore he saith that by it peace good tidings and saluation is published By the word peace hee vnderstands an happy and prosperous estate but wee haue heeretofore intreated at large touching the signification of this word Saying to Zion c. Hence we gather what the beginning of this doctrine is which Isaiah publisheth and what it is wee ought principally to desire namely that the kingdome of God may be established amongst vs for if he reigne not all things must needes fall to ruine and so by consequence our estate must be miserable As on the contrary the onely way to saluation is when God vouchsafes to take the care of vs and it is also the meanes whereby wee obtaine peace how confused or desperate soeuer things otherwise are Let vs also remember that this message appertaines to Zion that is to say to the church For what haue the prophane and ignorant sort to doe with it The Apostle Saint Paul alleageth this place Rom. 10.15 to prooue that the preaching of the Gospell is of God and not of men and that it is hee who sends the Ministers which bring the glad tidings of saluation Now he vseth this gradation Whosoeuer shall call on the name of the Lord shall bee saued but vve cannot call vpon him vvhom vve know not Faith giues praier entrance For what giues praier entrance but faith by which hauing imbraced God for our father we may familiarly discharge all our cares into his bosome But whereupon is this faith grounded Vpon the doctrine of the Gospell whereby the Lord manifests his loue vnto vs and for this end vseth the labours and ministry of men In conclusion therefore the Apostle addes that none is fit to preach this word vnlesse he be sent of God But it seemes as if Saint Paul wrested these words of the Prophet Obiect to serue his owne turne for hee speakes not heere of Gods sending forth of Ministers but rather how welcome their comming ought to be vnto vs. Ans I answere that the Apostle hath held this resolued principle namely that we must desire none but such as are sent of God But from whom comes this saluation Comes it from men No such matter for a benefit so excellent can come to vs from none but God himselfe He rightly concludes then that this saluation proceeds from God and not from man Vers 8. The voice of thy watchmen shall bee heard they shall lift vp their voice and shout together for they shall see eye to eye when the Lord shall bring againe Zion A continuation of the former confirmation HE continues on his speech shewing that the restauration of the people shall be such as the messenger shall boldly publish it By the lifting vp of the voice he signifies the same that he spake of before touching these words vpon the mountaines for the thing shall not be done in a corner but it shall be so manifest and apparant that all shall be smitten with astonishment Those who speake of things doubtfull mutter them out betweene the teeth and dare not lift vp their voice but this shall be no perplexed or doubtfull
he notes out the inhumanitie rapines violence and outrages which the hypocriticall sort exercised ouer the poore and such as were not able to resist We must not thinke he had to deale with notorious murtherers or theeues but with the King and States-men who were honoured and respected in regard of their great places These are they whom he calles men of blood in that they cruellie vexed poore innocents and in that by force and violence they wrung vnto themselues other mens goods For this cause in the next place hee puts iniquitie in stead of blood And howsoeuer hee seemes to extend his speech further off yet it is but a repetition or redoubling of the words which the Hebrewes often vse for amplifications sake For he expresseth more by the fingers then by the hands As if hee should haue said There is not the least part of your bodies which is not stained with extortion Next hee toucheth another kind of wickednesse to wit when one of them circumuented another by subtilties periuries and treacheries For iniquitie by which we wrong our neighbours is fortified with crueltie Iniquitie fortified by crueltie or lies and deceit as with the court gard Now the Prophet in this place insists vpon matters belonging to the second table and by the sinnes which they had committed against the commandements therein contained hee shewes that they were wicked persons and vtterly void of the true feare of God For that barbaritie and disloyaltie which violates humane societie meerely proceeds from the contempt of God Violating of humane societie proceeds from the contempt of God See here the reason then why from the hands that is to say from extortions and outrages hee descends to lying wicked practises periuries and other diuellish subtilties whereby wee circumuent our neighbours Vers 4. No man * Or crieth calleth for iustice no man contendeth for truth they trust in vanitie and speake vaine things they conceiue mischiefe and bring foorth iniquitie THe Prophet meant to say It is not enough that we abstaine from offering violence vnlesse we hinder it in others that there was no regard of equitie or vprightnes among theÌ That no man opposed himselfe against the iniuries which the great ones practised against the weake And that all licentiousnesse grevv and increased because all looked through their fingers thereat and no man did set his heart to maintaine iustice Now it is not enough that we only abstaine from violence our selues vnlesse as much as possiblie we can we therewithall endeuour to hinder men from doing the same to others Truely who euer he bee that permits that which he may hinder the same may be said in a sort to command it For silence is a kind of consent And to this appartaines the second member Some take the verb Nâshpat in the passiue signification and thinke the Prophets meaning is That none is iudged iustly For the whole State is ful of corruptions and yet no man opposeth himselfe against them But the actiue signification agrees better in respect of the answering of these two points one to another No man calles for iustice No man contends for truth For whereas some translate No man iudgeth himselfe in truth it is a little too nice Besides in as much as this verb To crie is taken to contend the scope of the text seemes here to runne better No man sets himselfe to maintaine the right with a loud voice freely to maintaine and defend iustice In a word to contend against the wicked Vnlesse we had rather refer this crying for iustice to the miserable who were vniustly oppressed As if he should say These poore wretches held their peace because they gained nothing by their cries But this sense would be somewhat too harsh Well if such as are carelesse in defending of mans right and such as relieue not the afflicted are thus rigorouslie condemned by the Lord what shall become of vs Note if our zeale in maintaining the glorie of God prouokes vs not to crie without ceasing against iniquities if we winke at the scoffes wherewith the wicked deride the doctrine of saluation and prophane the name of our God or if wee set light by the plots wherewith they goe about to ouerthrow the Church shall not our silence deserue to be condemned of disloyaltie and high treason I trow yes To be short Jsaiahs meaning is that all good order falles to ruine by our fault if we resist not the wicked as much as in vs lies Secondly that there is an extreme confusion when no man stirres his foote to vphold iustice When he saith that they trust in vaine things it is to signifie that they heaped vp multitudes of peruerse counsels by meanes whereof they became vtterly obstinate Will you see the height of iniquitie The height of iniquitie then Surely wee may then be said to be come vnto it when in seeking out sweete allurements heere and there we accustome our selues with a setled malice to contemne God for by such meanes Satan inueigles the reprobates till hee hath wholly bewitched them So as hauing first of all shaken off all feare of God they come by degrees to reiect all wholsome admonitions and at last with an insupportable pride and sawcinesse to deride and scorne them Because arrogancie then transports vs when wee oppose our vaine hopes against Gods iudgement it is not without cause that our Prophet brands this trust vnder which scorners hide themselues with a note of despaire For a man may see well enough that the maladie is growne incurable when the wicked make no bones to flatter themselues in all mens sight and when being built as it were vpon their owne frowardnesse they thinke they haue licence to doe whatsoeuer they list Hee addes that one might discerne a farre off what their thoughts and maners were in their speech according to the common prouerbe Prouerbe The tongue is the messenger of the heart And yet this particle may be expounded two waies either that they vttered nothing that was good but that their tongues were framed to deceiue without ceasing or that their wickednesse brake forth into manifest swaggering And this second exposition pleaseth me better then the first They shall conceiue mischiefe and bring forth iniquitie These similitudes are elegant Simile For by them he compares the wicked to women who nourish their fruit in their wombe and afterward bring it forth Likewise hee saith that the wicked are like great bellied women whilest they are plotting their treacheries in their breasts euen till the full time approch in which they must be deliuered namely as soone as they haue found fit opportunities Now hee saith that they conceiue hurtfull counsels to the end they may afterward oppresse the innocent without cause As if hee should say They plot their mischiefes long afore hand and are alwaies readie to execute some outrage for they cease not heere and there to search out close conueiances to trouble such as
be knit together into one bodie Neither doth hee alone promise an end and a remedie to the scattering which was to come as in Psalm 147.2 and chap. 56.8 that God vvould gather in the scattered of Israel but this gathering should extend it selfe further off For it signifies that there should be a wonderfull change in the world so as those who before vvere strangers and diuided should be gathered into one bodie To conclude A testimonie âouching the calling of the Gentiles the spreading of the Church to the vtmost bounds of the earth is here noted out vnto vs. We must also supplie a close opposition here which manifests that miserable and wofull estate whereinto all mankind is plunged till we be gathered in vnder the conduct of Christ Some by sonnes allegorically vnderstand those who were strong and stedfast in faith and by daughters the weake But I thinke the Prophet was not disposed to speake so acutely I therefore take it simplie thus That sonnes and daughters shall in time to come runne vnto the Church That is to say shall not onely be begotten within doores but without also yea euen in the furthest parts of the world For the wombe of the Church shall no more be shut vp in a corner of the earth but shall spread it selfe as farre and as wide as the whole world hath any space Vers 5. Thou shalt see and shine thine heart shall be astonished and enlarged because the multitude of the sea shall be conuerted vnto thee and the riches of the Gentiles shall come vnto thee THese things at the first blush seeme to haue some repugnancie in them By speaking in the present tence vers 4. hee shewed the certaintie of the promise speaking now in the future hee teacheth them to be patient seeing in the former verse he spake in the present tence and now in the time to come But there hee spake of the eies of faith which apprehends that that men cannot comprehend by nature here hee handles that which concernes the euent of the thing it selfe Or rather by speaking in the present tence before he meant to signifie the truth and stedfastnesse of the promise and now restraines the same sentence to teach the faithfull to limit themselues within the bounds of patience Besides howsoeuer the promises of God be for a time shadowed from mens sight yet doe the faithfull cleerely behold them by faith so as they wait for the vndoubted accomplishment thereof though others will beleeue nothing at all of them And shine Because the verb Nahar signifies to shine and to flow foorth it may be translated both waies For we may referre it to that ioy which carrieth and causeth the Church to ouerflow when shee growes and increaseth in this world or to that decking of her which makes her to shine But it seemes to agree but vntowardly with the text that hee couples astonishmeÌt with brightnes or ioy Truely I doubt not but by this word hee vnderstands such an amazednesse as ariseth from an admiration and wonderment with which the Church shall be rapt vp and carried away in seeing her selfe to rise to such an vnexpected honour and to be exalted to so high a degree of glorie As if he should say The greatnesse of this worke shall be such that it shall farre surmount thy hope It is no astonishment then that is conceiued through some feare of danger or calamitie but such as we see to happen in great wonders which surpasse the reach of our vnderstandings when being astonished wee are for the time as in a dreame Psalm 136.1 And this trembling sutes very well with ioy Vers 6. The multitude of Camels shall couer thee and the Dromedaries of Midian and of Epha all they of Sheba shall come they shall bring gold and incense and shew forth the praises of the Lord. 7. All the sheepe of Kedar shall bee gathered vnto thee the Rammes of Nebaioth shall serue thee they shall come vp to bee accepted vpon mine Altar and I will beautifie the house of my glorie VNder borrowed speeches the Prophet describes the glorie of the Church and applies his doctrine both to the time and persons with which he had to doe For wee must keepe that in mind which we haue often said He that is truly conuerted vnto God will dedicate all he hath to his seruice namely that the Prophets had respect to the people whom they taught And for that cause mentioned the things best known and the ceremonies most in vse that vnder the figures thereof they might note out Gods spiritual worship and seruice For it was good reason the Iewes should bee first instructed and the Gentiles in the second place to whom the truth of these things is come As if hee should say The people of farre Countries shall come with their riches in the power of God And where he saith the Church shall be enriched it is not to be referred to the persons of men but in regard of the vnion which the head hath with the members that which appertaines to God and Christ is heere attributed to the Church Absurd collections from this place of Iewes and Papists The Iewes deale absurdlie therefore who vnder colour of this prophesie by their insatiable couetousnes deuoure all the riches of the earth neither doe the Papists lesse fondly wrest these words to the maintaining of their riches and superfluous pomps Now he mentions Camels incense gold and sheepe as hauing regard to that wherewith euery region abounded in thereby signifying that all should consecrate vnto God whatsoeuer they inioyed and should offer themselues and all their riches vnto him in sacrifice Doctrine Whence wee are to gather that we can not truly be conuerted vnto the Lord vnlesse we offer vp vnto him all that euer we haue for these are those spirituall oblations which he requires 1. Pet. 2.5 Rom. 12.1 1. Pet. 2.5 Rom. 12.1 which we can not possiblie denie him if our hearts be truly dedicated and consecrated vnto him The wicked abuse the gifts of God to excesse and wantonnes and as much as in them is corrupt them by an execrable prophanenes but the faithfull who vse them with good conscience consecrate them vnto the Lord. None can rightly say hee is the Lords then vnlesse he therewithall dedicates and consecrates vnto the Lord himselfe and all that he hath As touching the regions here mentioned by the Prophet it is not needfull for vs to discusse in what place euery one of them is situated Notwithstanding by the way we note that he speakes of such as lay Eastward and chiefly Arabia and the places neere adioining which he signifies by Kedar and Nebaioth Another absurd collection of the Papists The Papists haue also abused this place to proue that Kings came from the East Kings of the East to offer gifts vnto Christ wherein they shew themselues too ridiculous seeing the Prophet speakes of all sorts of people But they snatch
is nothing else but that integritie and soundnesse of heart which is opposed to hypocrisie which also appeares by the word truth according as Saint Paul saith 1. Tim. 1.5 that the end of the law is loue out of a pure heart a good conscience and faith vnfeined Moreouer Hezekias sets downe the fruits which issue from a pure heart as from the roote not onely to animate himselfe but others also especially concerning those things which might giue them any occasion of stumbling Hee staggered not then but meant to remoue the impediments which peraduenture might discourage many Againe The second rule let vs note how our life must be ordered if we desire that God should approue of vs to wit that we doe nothing vvithout his commandement And haue done that which was good in thy sight for as hee reiects and condemnes all outward shewes whereby hypocrits would bee thought iolly fellowes so esteemes he nothing at all of any newfound seruices wherein the superstitious sort trauaile in vaine thinking they merit much at his hands whilest they cast his word behind their backs But Hezekias Hezekias not onely ran but he ran well who knew that obedience was better then sacrifices 1. Sam. 15.22 saith not onely that he ran which some often doe though cleane out of the way but also that he squared his whole life to the commandements of God which onely is the competent Iudge thereof Now from this place wee may gather how much this holy personage was kindled with the affection of praier for albeit he sees nothing about him but signes of Gods wrath yet hee ceaseth not to haue recourse vnto him still God must be sought vnto by praier when hee seemes most angrie and exerciseth his faith by powring out his praiers teares in his presence which all faithfull hearts ought carefully and diligentlie to practise and that euen in their deepest distresses Vers 4. Then came the word of the Lord to Isaiah saying ISaiah went his way and left his sting behind him as they say leauing him as a dead man whom in the name of the Lord he had adiudged to die In the meane while we may gather from his song how restlesse his thoughts were or rather with how great terror he was surprised It is not easie to define of the intermission betweene the Prophets departure and his returne yet it is out of question that the promise both touching his recouery and life was not made till he had felt himselfe forlorne yea after he had a long time been tossed vp and downe with furious stormes and tempests For his faith was tried to the vtmost when God thus hid his face from him and suffered him to lie plunged in the darknesse of death yet we haue told you already that the faith of this King was not so quenched but that some sparks thereof appeared though hee were left destitute of all outward comforts For by the secret instinct of the holy Ghost he breathed out vnutterable groanes from this bottomlesse gulfe which ascended vp into the eares of the most high From whence we gather that the faithfull are so heard in the day of their distresse that the fauour of God manifests not it selfe vnto them at the first cry but hee deferres of purpose to let them feele it till hee sees they be throughly humbled Now if it were needfull that so excellent a king and seruant of God should be in a manner thus ouerwhelmed with sorrowes that he might be the better fitted and prouoked to desire Gods fauour and to sigh and grone vnto him being at the last cast and almost swallowed vp of the lower hells let vs not wonder if sometimes he leaues vs perplexed with feare and anguish and deferres that comfort long which we desire First obiection Obiect But some may thinke it strange that God forthwith called back his sentence as if he repented himselfe of that which was gone out of his lips for there is nothing lesse agreeable to his nature then to be changeable Ans I answere Hezekias was not adiudged to death in the decree and counsell of God but his meaning herein was to trie and examin the faith of his seruant Wherefore in this denunciation there must be a condition supplied A condition must be supplied in the denuntiatioÌ for otherwise Hezekias could neuer haue bowed the Lord nor disanulled his irreuocable decree neither by his prayers nor teares But the Lord threatned him as he did Abimeleck king of Gerar for taking Sarah Abrams wife Gen. 20.3 And as Ionas did the Nineuits Ionas 1.2 3.4 But it will be further obiected Obiect Second obiection that it is contrarie to Gods nature to speake one thing thinke another for thus his words shall lose their authoritie because men will esteeme of his promises and threatnings as things of little weight Ans But wee must iudge of the forme of these words as of the sense of those which I haue alreadie expounded GOD gaue senteÌce of death vpoÌ Hezekias because he would not that he should die neither had it been needfull nor profitable to haue sent him this message had not the remedie been neere at hand Besides as it was the meaning of God to humble his seruant with feare and astonishment that by a voluntarie condemning of himselfe he might by prayers and teares escape this chastisement so also it was no lesse his purpose to bring him low by this sharp and biting speech Thou shalt die to the end he might require life and to haue it restored as to him that was now shut vp as it were in his sepulchre The Prophet supplied an infolded condition therefore which Hezekias easily espied although he perceiued it not at the first We can not conclude then that God vsed any dissimulation here seeing he fits his speech to the capacitie and reach of the person to whom he speakes for it is no vnwonted thing with him to kill before he quicken He only then holds part of his speech in suspence He only held part of his speech in suspence that by the outward appearance of death Hezekias might by little and little be framed to newnes of life Vers 5. Goe and say vnto Hezekiah Thus saith the Lord God of Dauid thy father I haue heard thy prayer and seene thy teares behold I will adde vnto thy dayes fifteene yeeres IN his first ambassage Why God propounds his name to Hezekias in a diuers forme vers 1. he meant only to terrifie Hezekias and therefore contents himselfe with a bare propounding of the name of God * As in vers 1. before whose iudgement seat he summoned this poore guiltie person but now when hee brings message of consolation he addes a particular title * The God of Dauid thy father to shew from what fountaine this fauour proceeded as if he should say God is now mooued to shew mercie so as he will not deale extreamely with
These words then Art not thou that arme must be read with a certaine vehemencie for the Prophet shewes that the Lord is the same which he was wont to be in regard he continues alwaies one and the same Now howsoeuer Isaiah recites not all the miracles which God did when he deliuered his people from vnder the bondage of Egypt yet he meant in a word to comprehend whatsoeuer Moses expresseth at large that the Iewes being admonished by this briefe sentence might from thence call to minde after how manie waies God did then manifest his power Hee mentions the red sea which was dried vp not onely for the rarenesse of the miracle but because all the former miracles tended to this end that the people being now set free from an vniust oppression and tyrannie might passe out of Babylon into the land of promise and therefore hee makes expresse mentioÌ of the way which was opened for the redeemed From this example we may consider what a one God hath been towards vs that thence we may conclude that he will for the time to come bee alwaies like himselfe as plainlie appeares by the coherence of the text Vers 11. Therefore the redeemed of the Lord shall returne and come with * Oâ a song ioy vnto Zion and euerlasting ioy shall be vpon their heads they shall obtaine ioy and gladnesse and sorrow and mourning shall flee away An amplification NOw hee shewes that more plainly which he briefly touched before for hauing recited the wonderfull workes of God whereby in times past hee manifested his power in Egypt for the deliuerance of his people hee concludes that neither the high rockes nor the bottomlesse gulphes no nor the gates of hell themselues shall be able to let him from bringing backe his people out of Babylon Now the better to confirme and apply this he calles them the redeemed to teach them that God intitles not himselfe to bee the sauiour of his people but for their sakes and also to assure them that he will shew such a testimonie of his power for their deliuerance as hee once did in regard the cause is now the same Vnto Zion That is to say vnto that place where he once appointed his name to be called vpon that so hee might assure them that the Temple should be reedified and Gods pure worship established For when the Iewes who were in Babylon were to looke for that deliuerance which their fathers formerlie had in regard God was also the redeemer of their children they had yet a priuiledge aboue their fathers because God had chosen Mount Zion in which he had promised to rest for euer Psal 132.14 But because the worke of God promised heere by Isaiah was extraordinarie therefore he exhorts the people to thanksgiuing The word Rinna may be simply taken for ioy but because it often signifies that praise which wee yeeld vnto God in the acknowledgement of his benefits I had rather take it for a song in this place The Prophets meaning is then that there shall be an vnwonted and an vnexpected change so as the faithfull shall haue an exceeding cause of ioy and thanksgiuing In saying that euerlasting ioy shall bee vpon their heads he alludes vnto those crownes and garlands of flowers wherewith they were adorned at banquets He addes that they shall obtaine ioy meaning thereby a firme and solid ioy Lastly for amplifications sake hee saith that all sorrow shall flee away and this was to confirme them against that ordinary feare which men haue namely when as all their ioy in a moment is turned to mourning And yet heerewithall the Prophet admonisheth them to wait patiently for that happy issue which he hath promised though for a while if neede bee they are in heauinesse and sorrow Vers 12. I euen I am he that comfort you Who art thou that thou shouldest feare a mortall man and the sonne of man which shall be made as grasse THe Lord not onely promiseth saluation and grace heere to the Iewes A complaint against the peoples inordinate feare proceeding from infidelitie but complaines that they would not belieue his word neither would they make that account of his power which they should haue done For what an vnworthy thing is it that the threats of men should so terrifie vs as to make vs set light by the promises of God who is ready to manifest his power that so at the least wee might be fortified against all assaults Wee shew our selues flat contemners of God then when we nourish in our selues an inordinate feare of men Whence it appeares how odious a thing it is to make a tumult in our mindes by reason of mens threats when God calles vs to rest quietly in him Truly the ingratitude of men is too grosse if in hearing that God is of their side they conceiue not hope from so many famous promises to cry with boldnesse If God be with vs who can be against vs Rom. 8.31 That is the cause then that when dangers appeare they stand as men amazed and attribute more power to a mortall man to harme them then to God to help them He iustly reprocheth the Iewes then that they had fortified theÌselues no better with these promises and that by them they were no better armed against all dangers For what greater dishonor can we doe vnto God then to call the truth of his promises into question which yet falles out when men so affright vs that we can not quietly rest in the things reuealed This repetition I I am hath great weight because he that promiseth this consolation is true neither can the forces nor deceits of men defeat him of his purpose Who art thou c He shewes how fraile transitorie vaine and brittle mans nature is the better to bewray the sottishnes of this people whilest they preferred bubbles a smoke and shadowes to the strong God But withall he shews that men can not be ouerwhelmed with feare as long as they retaine within them the remembrance of Gods power Doe wee then stand amazed when dangers approch Prou. 24.10 It is a signe that we haue forgotten God and therfore he addes Vers 13. And forgettest the Lord thy maker that hath spread out the heauens and laid the foundations of the earth And hast feared all the day continuallie because of the rage of the oppressor which is readie to destroy Where is now the rage of the oppressor We must beware how we feare the creature aboue the Creator See Chap. 43.15 IT is not enough to imagin that there is one God but wee must acknowledge and imbrace him by faith In calling himselfe a maker it must not be referred to the generall Creation but to spirituall regeneration as we haue noted before in diuers places And in this sense Paul calles vs the vvorkemanship of God because he hath created vs vnto euery good worke Ephe. 2.10 If we remember then the worke of our Creation and adoption from this
beginning we may hope of perseuerance vnto the end lest we should proue vnthankfull vnto God when after so vndoùbted testimonies he hath manifested his faithfulnes and truth vnto vs. Besides the Prophet ioines Gods infinite power with his speciall goodnes vvhich he shewed to his people and this power he opposeth to mans imbecilitie who in the former verse he compared to grasse He shewes by his works what his power is so as those which perceiue not the same therein are more then blinde For which way can we turne our eies but we must needs behold most ample and large testimonies of Gods power and goodnes which he notwithstanding notes out here in a word wheÌ he speakes of the spreading out of the heauens and of laying the foundations of the earth It is our brutishnes then matchlesse sensualitie to foâget the same seeing there are so many infinite testimonies of Gods power which may dayly refresh our memories And hast feared Hee continues the same comparison For what are man saith he that thou shouldest so feare them if thou comparest them vvith God who hath promised to relieue thee Truly it is an exceeding dishonor done to his Maiestie if we beleeue not that he hath more power to saue vs then the enemies haue to destroy vs. See 2. Kin. 6.16 2. Chr. 32.7 1. Ioh. 4.4 The Lord therefore would haue vs to consider well what and how great he is and how farre his power extends it selfe that we should not feare the rage of the oppressor nor the furie of a mortall man who vanisheth as a puffe of winde or as the smoke Vers 14. The captiue hasteth to be loosed and that he should not die in the pit nor that his bread should faile THis verse is diuersly expounded A thousand yeeres with the Lord is but as one day for some thinke it is to be referred to Cyrus and so they expound the word Tsoch which we haue translated banisâed he which causeth to remoue But the most receiued opinion is that this word is to be taken for him that is bound or oppressed or for one exiled wandring hither and thither The Iewes were not only banished but were so held captiues that it was impossible for them freely to returne home into their countrie and therefore I expound this of the Iewes but yet it may be taken both waies either that the Prophet reproues their ouer-great haste to be loosed in regard of their impatient wishing to returne or it signifies that their returne into their countrie shall come in due season that their long expectation might not put them vtterly out of heart As if he should say The time in which you are to depart home is hard at hand This second exposition is the most approued and I willinglie receiue it because it agrees with the scope of the text But is it not strange that he saith the people shall shortly returne seeing the captiuitie indured so long a time But it is not without cause that God saith his deliuerance which he deferred to a fit time should forthwith be accomplished for albeit the same seeme very long to vs yet is it but short in deed because it is the fittest and best time And truly if we shall consider the estate of this so great and mightie a Monarchie which had not then so much as any appearance of euer being ruinated we may safely affirme that the time was very short Thus then whereas we thinke Gods promises long in performing we shall esteeme the time but a moment prouided that wee lift vp our eies vnto the heauens Psal 123.1 This exposition is yet better confirmed by that which is added that he die not in the pit See how the Lord hastens then to deliuer his elect in due season that out of the darke dungeon they may come forth safe and sound Neither doth he promise his people a speedie dispatch to free them from their bonds only but also that he may do theÌ good after their deliuerance for he promiseth them all things necessarie for this life present that so they may rest whollie vpon the Lord who is not wont to aid his people for once only but is wont to be with them euen till their latter end Vers 15. And I am the Lord thy God that diuided the Sea when his waues rored the Lord of hostes is his name HE mentions his power againe For mens distrust and slothfulnesse is so great that albeit the same his power bee manifested in their sight yet the least temptation that is prooues sufficiently that they are not well perswaded thereof For they alwaies turne to their old bias againe when the euill presseth them neither can they conceiue how this power which is in God appertaines any whit vnto them Hee speakes not heere generally but alleageth that worke of wonder so often mentioned heeretofore for in that redemption of their fathers hee gaue hope of eternall saluation to all their posteritie He therefore rightly affirmes himselfe to be that God who long since diuided the sea Exod. 14.21 Then he adornes this miracle in saying that at his voice the roring and boiling waues were appeased Let vs know then that there are no floods so violent but the Lord can stil and asswage them for the deliuerance of his Church Psal 93.3 4. For it is hee that calmes the sea by his power as Iob saith Chap. 26.12 though it bee very boisterous and vntamed He also raiseth the tempests when it pleaseth him But the Prophet as I haue said chiefly respected the historie of their deliuerance out of Egypt He giues God the title of the Lord of hostes to teach vs how farre his power extends it selfe which hee is readie to manifest as oft as hee purposeth to giue reliefe vnto his Church Vers 16. And I haue put my words in thy mouth and haue defended thee in the shadow of mine hand that I may plant the heauens and lay the foundations of the earth and say vnto Zion Thou art my people HEe returnes againe to the doctrine by him propounded before namely that God who comforts his Church and saith I euen I am hee that comfort you vers 12. affirmes heere that hee hath put that into the mâââhes of the Prophets which they haue in charge to deliuer Hence we may gather that these things proceeded not from man who commonly is mutable but from God that cannot lie The Lord spake to all the Prophets first to Isaiah then to others successiuely but at last we must come to Christ and yet we need not restraine this to Isaiah nor to Christ but to extend it to al the Prophets Moreouer it is the Lords meaning that wee should hearken as diligently to the consolations of the Prophets as if he taught them vs in his owne person yea he saith heere that it is hee which speakes by their mouthes Hence wee gather that others neede not draw neere to giue comfort to the Church but such us by vvhose