for my sake giue way Not that it is seemely for the faithfull to driue their brethren out of the place wherein they dwell but the Prophet borrowed a phrase of speech which is commonly vsed to signifie that no incoÌ„moditie whatsoeuer shall hinder many from desiring to be receiued and that place may be giuen them This came to passe when the Lord gathered an infinite number of soules from all parts of the world For in a moment and aboue mans reason the Church which was emptie before was replenished her bounds vvere enlarged and extended farre and neere Vers 21. Then shalt thou say in thine heart Who hath begotten me these seeing I am barren and desolate a captiue and a wanderer to and fro And who hath nourished them Behold I was left alone Whence are these The Church brought in admiring her extraordinarie exaltation BY these words he shewes that the restauration of the Church whereof he now speakes shall be admirable and therefore he brings her in wondring yea astonished that she is exalted by so extraordinarie and vnexpected a maner And to say the truth this is no superfluous description For the children of God and of the Church are not made new creatures by the will of flesh and blood but by the secret vertue of the holy Ghost neither are they borne into this world as we see men dayly haue a new of-spring to replenish common-wealths for naturallie we haue no part in the kingdome of God If any man then will but consider of this new and vnaccustomed change and then by what meanes the Church was multiplied and nourished a loÌ„g time in her poore estate he shall be constreined to admire and vvondâ—â— thereat Now he shewes that this shall be no fained admiratioÌ„ in which arte flatterers haue great skill but it shall proceed from a true affection of the heart Why so Because there shall be iust occasion to vvonder in regard the Lord hath so long and in so many dangers not only preserued his Church but hath made it multiplie into a new generation vnhoped for For who would haue imagined that when the Iewes were in the most contemptible condition that might be couered ouer as it were with miseries and reproches that any one of the Gentiles vvould haue desired societie vvith such Moreouer there was no likelihood that mens minds could feele so sudden an alteration as to ioine themselues to such a religion as themselues both hated and despised before nay more then that the wall of separation then stood which shut out all strangers and vncircumcised ones from entring into the Church of God But he addes the reason of so great an astonishment to wit that she was barren before and therefore was vtterlie destituted of children For the word of God which is the spirituall seed wherewith the children of the Church were begotten ceased the sacrifices also were broken off in a word whatsoeuer serued to maintaine a state in perfection was abolished Besides the Church is called barren not because God euer forsakes her but in regard his gracious presence doth not alwaies appeare We saw a wofull spectacle of this barrennes A wofull spectacle of the Churches barrennes seene in our times when the Lord to punish mens ingratitude tooke from vs his blessed truth and suffred vs to walke and erre in darknes then we might well say that shee was a widow and barren indeed when she was left quite destitute of children Hence also we may perceiue how foolish the Papists are in that they will alwaies haue Christ so to dispose of his Church that she must neuer know the state of widowhood nor barrennes For howsoeuer the Lord at no time vtterlie reiects his Church yet he often withdrawes from her the signes of his presence because of the worlds vnthankfulnes VVho hath nourished these Those who are banished and often remoue their habitation can not well nourish nor bring vp children So when the law and doctrine of godlines sounds no more in the Temples spirituall nourishment must needs faile But the Lord who stands in no need of humane helps begets vnto himselfe children after an extraordinarie maner by the incredible vertue of his holy Spirit and these he nourisheth how and in what place it pleaseth him Now to accomplish this prophesie he hath contrarie to all hope raised vp nurses so as the Church admires not vvithout cause at the fostering and bringing vp of her children When we reade this prophesie we are admonished not to vex our selues aboue measure if at any time we see the Church lest like a widow Vse Neither so farre to giue way to distrust as to thinke that God who is all sufficient can not in a moment renue and restore her to a perfect estate though for the present we see no likelihood nor appearance at all of it Vers 22. Thus saith the Lord Behold I will lift vp mine hand to the Gentiles and set vp my standard to the people and they shall bring thy sonnes in their armes and thy daughters shall be carried vpon their shoulders ISaiah coÌ„firmes that which he said erewhile to wit A confirmation added to the Churches admiration that the Lord would cause the Church which a long time was a widow and barren to bring forth an innumerable of spring so as her selfe should be constrained to admire at her owne fruitfulnes And this he doth to remoue all scruples and doubtings which peraduenture might arise in their minds But the Lord pronounceth that he will not only giue children to his Church among the Iews as in former time but among the Gentiles also and yet he shewes that this generation shal be spirituall to wit by the grace of adoption To which purpose appertaines the similitude of the standard for thereby he incourageth the faithfull to hope for a new kinde of generation far different from that which we see in the common course of nature It was necessarie then that the Lord should set vp his standard and to discouer his secret power by the preaching of the Gospell that among so many sorts of languages and differing dispositions he might bring children to the Church and to be made one with her in the same faith euen as brethren gather together into the lap of their mother Those are deceiued who by the metaphor of the hand and standard thinke the preaching of the Gospell is only signified separating it from the efficacie of the holy Ghost for both must be conioined together The preaching of the Gospell and the efficacie of the holy Ghost must goe together The vertue of the holy Ghost must in no wise be separated I say from the preaching of the Gospell witnes 2. Cor. 3.6 We must run therefore to this hand of God and to this standard when we see the Church oppressed vnder the tyrannie of the wicked For albeit they be euer plotting all sorts of mischiefe vtterlie to ouerturne it yet is Gods hand stronger then all
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 pleasâ—re 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 dâ—uble 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 coÌ„sort 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
when we see so little fruite yet are we not for all that to cast away our weapons or to forsake our charge The truth must alwaies found forth from our mouthes although there be no cares to heare it yea although the world be as blind and as senseles as stones For it is more then sufficient that we faithfullie serue to the glorie of God and that our labours are pleasing to him neither is the sound of our voyce in vaine when it leaues the world without excuse The faithfull teachers ought heere to receiue a singular consolation to fortifie themselues the better alwaies against the offences which fall out euery day by the rebellions of men lest they be thereby cooled no let them continue in their office with inuincible constancie Now farasmuch as this also is a generall offence to wit that the liuely word of God at the hearing whereof all the world ought to tremble strikes thus the eares of men without fruit or profit let the weake in faith learne also to strengthen themselues with this sentence We are wont to wonder how it can possiblie come to passe that the greatest part of the world should so furiouslie resist against God And from thence also ariseth this difficultie to wit whether that can be the heauenlie truth of God or no which is reiected without punishment because it is not likely that God would speake to men to the end they should scorne him But to the end our faith waâ—â—er not we must oppose this stay namely that the office of teaching was committed to Isaiah that in casting abroad the seed of life it should bring forth nothing but death as also that mention is not made heere of that which befell once but it is a prophesie of the kingdome of Christ as shall be said anon Furthermore the circumstance is to be noted that Isaiah was not sent to all but only to the Iewes wherefore there is very great vehemencie in the particle demonstratiue Hinneh as if he should say The people whom the Lord had speciallie chosen heard me not but shut their eyes in so manifest a light Therefore let vs not maruell if whilest we speake to those who brag of the name of God it happens to vs euen as if we told a tale to deafe eares True it is this is a sharp message that the Prophet should say he is sent of God to stop vp their eares to shut their eyes and to make their hearts fat because it seemes these things are nothing agreeable to the nature of God and that therefore they are contrarie to his word But we must not think it strange if God auenge himselfe vpon the malice of the people by such an extreme blinding of them In the meane while the Prophet hath shewed heeretofore that the cause of this blindnes was in themselues For in commanding them to hearken he testifies that there is a doctrine fit for their instruction if they would shew themselues teachable and that the light is offred to enlighten leade them if so be they would open their eyes All the fault then is imputed vnto the people because they reiected so wonderfull a blessing of God Whence the solution of the difficultie which we touched a little before is more apparent I grant it seemes very hard at the first blush that the Prophets should make the hearts of men more hard seeing they bring the word of God in their mouth by which as by a light men should lighten and order their paths Psal 119.105 And we know that Dauid giues it this title Psal 19.9 It is not the office of the Prophets then to blind the eyes but rather to open them And heereafter this word is called perfect wisedome Chap. 8. Obiect How comes it to passe then that it takes away mens vnderstanding and makes theÌ„ dullards Rather the hearts which were before of stone iron and steele should hereby be mollified how can it be then they should be come the more obdurate Ans I answere as I haue touched alreadie that such blindnes and hardening proceeds not from the nature of the word but is by way of accident and it ought to be attributed to the wickednes of men For euen as they who haue sore eyes can not accuse the Sunne for hurting them with the light thereof nor hee which hath a weakenes and fault in his hearing a cleere and very loud voyce which he can not beare Similies lastly as he that is of a weake capacitie is not to be offended with high and difficult things which he is vnable to comprehend So likewise the wicked can not accuse the word of God that they become the worse after the hearing of it Seeing then that all the fault is in themselues because they do not giue it accesse into their hearts what wonder is it if that which was appointed for their foode do become their bane For it must needs be that the disloyaltie and infidelitie of men should be punished in this maner The punishment of infidelitie to the end they should feele death from that whence they might haue receiued life and darknes from thence whence they might haue receiued light lastly all noysome and hurtfull things froÌ„ thence where they might haue had the fulnes of all blessings to saluation Which is diligentlie to be noted because there is nothing more common with men then to abuse the gifts of God and whilest they make theÌ„selues beleeue they are very innocent anon they deck themselues with other meÌ„s feathers But they are doubly wicked in as much as they applie not those things to their true vse which the Lord hath giuen them in trust but haue also prophanely and miserably corrupted them S. Iohn alledgeth this place to set out more plainely the obstinacie of the Iewes True it is that he recites it not word by word but yet he explanes the meaning thereof sufficientlie And therefore could they not beleeue saith he because Isaiah said he hath blinded their eyes and hardened their hearts Notwithstanding this prophesie was not the cause of their vnbeliefe but the Lord so foretold it because he foresaw they would be such Now the Euangelist applies that to the Gospell which was practised vnder the law and teacheth therewithall that the Iewes of his time were depriued of reason and vnderstanding because they were rebellious against God Although if any should aske the first cause we must come to the predestination of God But because this counsell is hidden froÌ„ vs we must not be curious in searching into it For the reason of God his eternall counsell apperteines not to vs but we must looke to the cause which is before our eyes to wit their rebellion by which they made themselues vnworthie of so many and great benefites S. Paul also shewes from this place not once but often that all the cause of their blindnes remained in themselues Act. 28.27 Rom. 11.8 They saith he haue made their eares heauie and
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 inteâ—ruption 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 coÌ„sequeÌ„tlie 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
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 mâ—ke 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
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
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 thē 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 vpō 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
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 Esâ—u 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 coÌ„plaint is addâ—d 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
to know him to be the only true God and him whom he hath sent Iesus Christ Iohn 17.3 Moreouer the abundance of knowledge is here closely compared to that small taste which God gaue to the ancient people vnder the law And albeit the Iewes were kept vnder such childish rudiments yet vnto vs hath the perfect light of the heauenlie wisdome shined by the meanes of the Gospel as Ieremiah also foretold They shall not euery one teach his neighbour nor euery one his brother saying Know the Lord for they shall all know me saith the Lord from the least vnto the greatest Ier. 31.34 If so be that this fulnes of knowledge then haue taken possession in our vnderstandings it will purge and cleanse them froÌ„ all maliciousnes This place also informes vs what maner of Church there is in the Papacie where the light of holy doctrine being smothered yea almost cleane extinct their whole religion is to be blindfolded in a brutish ignorance Now if it so fall out that we haue not a perfect knowledge at the first dash Though we attaine not vnto a perfect knowledge the first day yet we must endeuour to profit more and more continually yet we must endeuor day by day to profit more and more 2. Pet. 3.18 and that in such wise that the fruit thereof may issue from this roote Whence it appeares that the greater part haue profited but very meanly in the schoole of Christ when so many cosenages extortions and violences haue their full swinge on all sides Vers 10. And in that day the roote of Ishai which shall stand vp for a signe vnto the people the nations shall seeke vnto it and his rest shall be glorious HE returnes againe to the person of Christ and repeates the same similitude which he tooke vp heretofore in the beginning of this Chapter to wit of the roote or sprig issuing out of the drie stock which had no appearance of any sap in it He saith then it shal come to passe that the Gentiles who in times past had the Iewes in abomination shall yet come and doe homage to the King of the Iewes Now this might seeme a thing altogether incredible and no doubt but this promise was a long time derided because such a change should rather haue been expected when the kingdome stood florished in his full streÌ„gth then after it was destroyed But needfull it was it should be brought thus low to the end it might afterwards be exalted and that the glorie and power of God might hereby be better knowne then if all things had been in their florishing estate For what is he that with the eyes of flesh could haue apprehended such a height Luk. 2.31.32 from a little sprig that it should be discerned of all people and should draw the eyes of euery one vnto it He compares it to a standard lifted vp on high and we know that this was accomplished in the publication of the Gospel yea much more excellentlie then if Christ had soared aboue the cloudes Hereunto appertaines that which is said in S. Iohn Numb 21.9 As Moses lift vp the Serpent in the wildernesse so must the sonne of man be lift vp Iohn 3.14 Christ is then sought when wee run vnto him to obteine saluation as in many places of the scripture where the seeking of God is as much to say as to put our whole hope and confidence in him And therfore the Greekes haue translated They haue hoped respecting the sense rather then the signification of the word As touching that which immediatlie followes that his rest shall be glorious all the expositors almost do expound it of the Sepulcher of Christ taking a part for the whole because they by and by after referre it vnto his death And to say the truth the buriall of Christ was but an appendance of his death The sense then according to their opinion should be that the death of Christ which was ignominious before the world shall be full of glorie and maiestie But when I consider all circumstances more narrowly the Prophet in this place by this word rest signifies the Church as also it is said in the Psalmes This is my rest for euer here will I dwell Psal 132.14 And thus he decketh the companie of the faithfull with an honorable title because in them he will haue his perpetuall mansion Seeing then that the Church at that time was exposed to mocks and reproches he promiseth that it shall be brought to a better and more happie estate and shall yet againe recouer her first beautie Here then we haue an excellent testimonie which giues vs to vnderstand that God will dwell for euer in his Church although this shall not alwaies appeare so vnto men Vers 11. And in the same day shall the Lord stretch forth his hand againe the second time to possesse the remnant of his people which shall be left of Ashur and of Egypt and * Or parthe Pathros and Ethipia and of Elam and of Shinar and of Hamath and of the Iles of the sea BEcause the prophesie touching the future glorie of the Church was incredible hee now declares by what meanes it shall bee brought to passe to wit that God will manifest the strength of his hand to performe as it were a famous and memorable act Moreouer to confirme the elect people in good hope hee brings to their remembrance the deliuerance past to the end they might not doubt that God should not bee as well able to deliuer them now as hee was to deliuer their fathers Exod. 12.31 who had experience thereof in former time in Egypt For this word againe aimes at that and it is all one as if hee had said Now also will God be the Redeemer of his Church This hee confirmes by another reason to wit although it seemed that God should despise his people yet will hee not be depriued of his inheritance The summe is that God will take care of the saluation of his Church to the end hee may not be bereaued of his right Notwithstanding hee speakes expresly of the remnant because this deriuerance should appertaine but to a little handfull of seede Lastly hee repeates that which hee had said heretofore Howsoeuer God separates and scatters his Church yet can it not be that he should wholly reiect it because it is no lâ—sse pretious vnto him then our heritage is deare vnto euerie one of vs. Now he speakes not of the Assyrians which had led the people into captiuitie but also of other nations amongst whom the Iewes were scattered For after the greater part of the people were carried into Babylon some fled into Ethiopia others into other regions because they feared lest they should be led into the same bondage with others As touching Parthe in the text it is Pathros some thinke it should be Parthe and this is probable although others say that it is Arabia the Stony Vnder the word Elam he comprehends the
Medes Zocdians Bactrians and other Easterne people Shinar or Ethiopia is comprehended in Chaldea By Hamath some vnderstand Cilicia and other neighbour regions about Mount Taurus Vnder this word of the Iles the Iewes vnderstand all the regions which are beyond the sea For according to their opinion Greece Italie and Spaine are Iles because the sea is betweene them and others We see then that the Prophet speakes not onely heere of the deliuerance which was vnder Zorobabel but the aimes at a further marke for the Iewes were not then carried into Egypt neither into Ethiopia nor yet into any other regions This cannot be vnderstood then of the deliuerance out of Babylon but ought to be referred to the kingdome of Christ vnder which this deliuerance hath been and is accomplished by the preaching of the Gospell Moreouer we must obserue that this which is heere mentioned is a speciall worke of God and not of men because hee saith that the Lord shall stretch out his hand heerein attributing that to the diuine power of the Lord which men cannot accomplish by all their strength We are also to note that from the consideration of the benefits which the Lord hath done for vs in times past wee ought to be the better confirmed in hope for the time to come so as when we call to minde the deliuerance out of Egypt and out of Babylon Former deliuerances should incourage vs to hope for the like in time to come 2. Cor. 1.10 wee may boldly conclude that the Lord is as mightie now as he was then and that he will no lesse assist vs at this day euen in setting vp the Church againe in her primitiue beautie and glory He can performe the same thing the third the fourth yea many times which hee hath done once or twice Whereas the Prophet calles those whom God deliuers a remnant let vs learne not to affect a great multitude Multitudes not to be affected vnlâ—sse truth and righteousnesse doe also flourish but let vs content our selues with our small number and not bee abashed although we be but a few For if so be the truth and righteousnes of God florish amongst vs we shall hâ—ue true and ample occasion giuen vs to rest therein securely Vers 12. He shall set vp a signe to the nations and assemble the dispersed of Israel and gather the scattered of Iudah from the foure corners of the world THis verse containes nothing in it but the explication of the former Now this maner of speech is taken from a similitude the sense whereof notwithstanding may be double to wit either that the Lord in making this signe will amaze the enemies in such wise as they shall not dare to stop the passages against the people which shall returne or rather that hee will set vp a signe to the poore banished to the end they should make no difficultie to take their iournie home againe Besides the vse of this doctrine hath its force amongst vs euen at this day for looke how the standard is lifted vp in the Campe to assemble euerie one to his colours and to hold himselfe in battel aray so also is the standard now set vp before vs to the end all of vs should gather our selues together thereunto that is to say The Gospell which the Lord hath lifted vp amongst the Gentiles and in the which Iesus Christ is preached vnto vs. From hence let vs obserue that we cannot be gathered vnto the Lord vnlesse wee come vnder this ensigne and bee vnited vnto him by faith For he will not acknowledge vs for any of his sheep if we be not gathered in from our scattering and that all of vs doe assemble our selues vnder this banner as himselfe also saith My sheepe heare my voyce and they follow me Iohn 10.27 There is a repetition in the word To gather for he shewes how effectuall the calling of God shall bee because he will set his people in their former estate euen as soone as he shall be pleased to make but a signe onely The word scattering is collectiue and vnder it he comprehends the Iewes scattered here and there It seemes also that he alludes as hee often doth in other places to one selfe same text of Moses where the Lord promiseth to gather together his people when they shall be scattered to the vtmost parts of the world yea euen into the foure corners of the earth Deut. 30.4 Now this was fulfilled vnder the leading and gouernment of Christ at this day therefore ought wee to hope that by the meanes of this good Captaine the poore and desolate Church shall bee restored For otherwise there is little hope that this small remnant shall bee gathered together vnlesse the elect doe bend their eyes toward this ensigne We ought often therefore to call these promises to minde to the end wee being vnderpropped by them may bee more and more established and confirmed Vers 13. The hatred also of Ephraim shall depart and the aduersaries of Iudah shall be cut off Ephraim shall not enuie Iudah neither shall Iudah vexe Ephraim HEere hee promiseth that there shall bee such great tranquillitie in the Church that the Israelites and the Iewes shall not waste themselues any more by ciuill dissensions neither yet bee molested in any sort by their enemies also that they shall not bee subiect to hatred nor enuie as they were before Not as if there should no wicked ones at all be found still among them but that the Lord will roote them out at the last Yet we are especially to obserue that which he addes touching the pacifications of ciuill hatreds and dissensions to wit that the children of Abraham shall no more molest one another but shall be at vnitie in one religion and in the true feare of God For it was an odious and detestable spectacle to see them so long time sworne enemies one to another Enuie the fountaine of dissensions It is not for nought that he shewes the fountaine of dissensions to wit enuie which was the cause why the successours of Abraham did rent one another when the Tribes of Iudah and Ephraim stroue amongst themselues for the excellencie This cursed fire brand enuie hath kindled all the warres in the world when as no man will humble himselfe nor part with the least iot of his right In a word the Lord promiseth heere both an outward and an inward peace which is an excellent and desireable benefit aboue all things But some will say that this was neuer yet accomplished Obiect and that we haue rather seene the contrarie come to passe For as soone as the Gospell beganne to be published diuers wars tumults and horrible persecutions followed thereupon all the world almost was in an vprore and shaken and since I pray you what peace hath the Church had within it Satan by sowing of his cockle and cursed seede hath stirred vp horrible troubles euen amongst Christians themselues so as the Church hath had none more
them therefore it is that the Prophets are wont to mingle consolations after their denunciations of iudgements Seeing these things serued then to cheere vp the faithfull no doubt but they were speciallie directed to the Iewes among whom faith had her speciall residence in regard that it appeared in none but them But yet we are once againe to obserue these words after many dayes for this is added to exercise the faith of Gods children we often run headlong in our desires and would haue God accomplish his promises by and by we grudge that he delaies so long and wax so impatient that we can no longer indure But we must learne in humilitie to wait and looke long for the saluation and mercie of our God and not be discontented how long soeuer he deferre for certainly he will come and he will not tarrie But herewithall wee must note that God speakes not heere of all for as we haue seene in the 13. verse he was determined to saue but a few and this ought so much the more to whet our appetites to the end after we haue been long exercised vnder sundrie calamities we may meete the Lord that smites vs by vnfeined repentance Vers 23. Then the Moone shall be abashed and the Sunne ashamed when the Lord of hosts shall reigne in mount Zion and in Ierusalem and glorie shall be * Or euen in the presence of his c. before his ancient men MAny thinke that the Prophet vseth this vehemencie against the Iewes as if he said The Sunne Moone and Starres are ashamed of your incredulitie so that you are a detestation not to men only but euen to the insensible creatures but this seemes vtterlie wide frō the Prophets purpose I make no doubt but he continues on that consolation which he touched in the former verse as if he should say When the Lord shall visit his people and purge his Church he will establish such a glorious kingdome that it shal darken the light of the Sunne and Starres And this maner of speech is very vsuall among the Prophets we also haue seene it before in this prophesie Now Isaiah speakes not here alone of the head but also of the whole bodie of the Church when the Lord then shall settle his kingdome vpon mount Zion his glorie in the restauration of the people shall be so great that that which seemes bright and glorious in mens eies being compared with this shall be but darkenes And the better to expresse it he names the greatest lights in the firmament Some improperlie draw the verb To reigne to Gods vengeance for albeit God reignes when he iudgeth the world yet this maner of speech linked thus together God shall reigne in Mount Zion alwayes notes mercie and saluation For he speakes of the restauration of the Church whence we gather that these things are not accomplished but in Christ In mentioning of the Ancients he vseth a figure called Synecdoche a figure often vsed in scripture taking the chiefe part of the Church for the whole bodie and yet not without a speciall cause The ancient men Priests and gouerning Elders are heere taken then not only for the Priests but for those gouernors which haue the ouersight of maners and discipline to wit such as ought with wisdome and discretion to gouerne others And vnder these names he comprehends all the people not only because they represent the whole bodie the common people being hid as it were vnder the shadow of their wings but also that the faithfull might haue good hope of a future restoring otherwise it were to little purpose that a scattered multitude should be left like a crased bodie or a confused lump It is not without cause that the particle euen before his auncient men is added to the end the Iewes might know that Gods power should be glorious not that it can be comprehended with the eies of flesh but by faith for he so reignes that we effectuallie feele his strength in our weakenes And if we apprehend not this we shall neuer receiue any comfort In stead of glorie some reade gloriouslie others glorious I had rather take it in the substantiue although it be not much materiall as touching the sense For he shewes how great Gods glorie and magnificence should be when Christes kingdome shall be set vp all glorie then must be turned into darknes that his glorie alone may shine and surmount all things Whence it followes that God then inioyes that which belongs vnto him in the middest of vs and that honor which none ought to depriue him of when all creatures are brought within compasse and that he alone shines and is the light of our eyes THE XXV CHAPTER Vers 1. O Lord thou art my God I will exalt thee I will praise thy name for thou hast done wonderfull things according to the counsels of olde with a stable trueth HItherunto Isaiah hath prophecied of Gods iudgements which hung not ouer the head of one people alone but almost of the whole world Now it was impossible that the consideration of so many calamities which hee foresaw would fall vpon them should not worke great sorrow and trouble of mind in him For those that are of an vpright heart desire that all the world might bee saued And as they thirst after Gods glory so they cannot but loue all the works of his hands by how much the more then a man is possessed with the true feare of God the more neerely is hee touched to the quicke with the feeling of his iudgements In the meane while the wicked are besotted when he manifests the same and will not be moued for any terrours whatsoeuer the godly on the contrary quake at the least signe of his displeasure If wee haue experience of this what thinke we the Prophet felt who saw all these calamities which hee foretold before his eyes as in a glasse For the Ministers of the word must needes bee much more effectually affected with the sight of such things then the common sort that the same may be as it were a seale vnto them of the trueth of their doctrine The Lord then hauing set these horrible desolations before the Prophet as in a table it was necessarie that being moued with sorrow and griefe he should turne his eyes vnto the Lord for otherwise hee might haue been intangled with confused passions and great disquietnesse of minde And therefore being assured that the Lord would prouide for his Church in the middest of these tempests and that hee would gather in those vnder the wings of his power which before were scattered farre off hee takes courage vnto him Wee see then that Isaiah continues constant in his vocation without being daunted or any way discouraged but rather relying alwaies vpon the assurance of obtaining mercy and therefore hee continues to celebrate the praises of the Lord his God By this we may see that this thanksgiuing depends vpon the former prophecies and that Isaiah respects not
and such as haue done the like if they will giue any true testimonie of their sound conuersion I grant repentance hath his seat in the heart and hath God for a witnesse of it but wee can discerne it no way but by the fruits And here vnder one kind Isaiah comprehends all For in generall hee toucheth one note of true repentance to wit when men make it appeare that they count all things coÌ„trary vnto Gods true worship abominable When he saith that the idols are prophaned That cannot be esteemed holy which is set vp to dishonour God withall his meaning is not that euer they were holy For how can that be esteemed holy which is erected to Gods dishonour which also pollutes men with the filthinesse of it But in regard that men being besotted with a false opinion attribute some holinesse vnto them therefore he saith they are polluted and that they ought to bee reiected and cast away as filthy things of no worth Also in calling them images of gold and siluer he therein shewes that the faithfull cease not to abhor idolatry what losse or disaduantage so euer come vnto them thereby For many are loth to abandon idolles because they thinke thereby they shall lose gold siluer or some such like thing and therefore had rather retaine them then to sustaine the least incommoditie Couetousnes so holds hampers them that they thinke it safer wittingly to offend God and to defile themselus with such abominations then to lose the paring of this or that trifle But we ought â—o prefer Gods pure worship and seruice Gods pure worshippe must bee deerer to vs â—hen the most pretious thing the world can afford vs. before the most pretious things in the world Let vs despise gold let vs cast pearles froÌ„ vs abhor whatsoeuer is deere vnto vs rather theÌ„ to suffer our selues to bee polluted with such vile trash In a word there is not the thing to be named for price excellencie which we ought not to esteeme base vile when wee are to ouerturne the Kingdome of Satan and to set vp the Kingdome of our Lord Iesus Christ Note which consists in his pure worship How wee manifest that the loue of the truth is truely setled in our hearts For thus shall wee indeed make it manifest to all the world whether the loue of true religion hath takeÌ„ any place in our hearts yea or no namely when hauing indeed shewed our detestation against our owne peruerse ignorance we be also prouoked to put far away from vs all pollutions and defilings Vers 23. Then shall hee giue raine vnto thy seede when thou shalt sow thy ground and bread of the increase of the earth and it shal be fat and as oyle in that day shall thy cattell bee fed in large pastures 24. The oxen also and the young asses that till the ground shall eate cleane prouender which is winnowed with the shouell and with the fan AGaine he shewes by the effects how desirable a thing it is to be conuerted vnto God seeing this is the fruit of true repentance that God will receiue into his fauour the repentant and will so blesse them that nothing shall be wanting nay rather they shall be satisfied to the full with all sorts of blessings For as miseries and calamities proceed from the wrath of God Our sinnes the matter that sets Gods wrath on fire which we set on fire by our sinnes so when he is at one againe with vs all things fall out well wee are inriched euery way as wee may plainly see in the Law Deut. 28. Leuit. 26. He spake before of the raine which should make the earth fruitfull but because he obserued no order in beginning with earthlie and temporall benefits therefore he now ads to that doctrine which concerned the spirituall life those things which appertaine to the vse of our naturall and corruptible life For albeit godlines hath the promise both of this life and of that which is to come 1. Tim. 4.8 Mat. 6.33 yet in the first place it first aspires to the kingdome of God Our prosperous succâ—sses in all things depend whollie vpon Gods blessing Hence let vs learne that men do but lose their labour in tilling the earth vnlesse the Lord send his raine from heauen It is he that must water the labours of our hands and adde increase thereto or otherwise we shall but tire and vexe our selues in vaine From his blessing only must our raine come and to it must wee ascribe the abundance of the fruites of the earth which from time to time we receiue Let vs further note that nothing shall be wanting vnto vs Nothing shall be waÌ„ting to the conuerted but we shal reape the fruite of our labors in most ample maner if we conuert vnto God Let vs also know that our sinnes make vs often suffer want because we by our owne rebellion repell and beate back Gods blessing Let vs no more then attribute the cause of famin and the barrennes to any thing else but to our owne vnthankfulnes The earth would neuer be wanting to vs in bringâ—ng forth her fâ—uits but that we close vp her womb by our misbehauiours For the multitudes of people can not be so great but the earth will be able to nourish and feed them but we shut vp her womb by our misdemeanours which without them would be opened to giue vs all fruits in abundance so as we should liue both peaceablie and happilie That which he addes of the Cattell serues much to set forth the goodnes of God for he sheds forth the same vpon the very brute beasts How much more thinke we wiâ—l he do it vpon men whom he hath created after his owne image Now we neede not maruaile that beasts ordeined for the vse of man do indure famin as well as their masters When God is angrie with men the poore dumb creatures fare the worse but being reconciled with man they all fare the better by it Deut. 28.11 and that on the contrarie they fare well when God is fauorable to men being reconciled vnto them which the Prophet repeates and likewise confirmes in the words following in promising that oxen and asses shall eate cleane prouender For this sentence is taken out of the Law and the Prophets vsuallie do so that in the euill plight death of Cattell we might behold Gods wrath and froÌ„ the sight thereof might be stirred vp so much the more earnestlie and speedilie to be at one with him that our houses might be filled with his liberalitie Vers 25. And vpon euery high mountaine and vpon euery high hill shall there be riuers and streames of waters in the day of the great slaughter wheÌ„ the towres shall fall WHen the Prophets describe the kingdome of Christ they are wont to borrow similitudes from things appertaining to the life of man The prophets in describing Christes kingdome are wont to borrow
remaines alwaies the same For if it be asked Who reedifed Ierusalem Truly it was this people But out of this infinite multitude God culled out an handfull and cut off all the rest Some thinke that the Cities should not be big enough to containe so many people for which cause they should be forced to build those againe which were throwne downe before But this seemes too farre fetched By the foundations from generation to generation whereof he speakes in the second member some thinke that the Prophet only repeates that which he said before and so expound foundations of generations because they had a long time bin ouerthrowne in regard these buildings were forthwith to be reedified and set vp but many impediments should come betweene that should cause the worke to cease notwithstanding this may be referred to the time to come thus Thou shalt reare vp the buildings which shall remaine for a long space for he seemes to promise vnto the Church such an estate as shal continue a long while as if he should say other buildings stand not long but this shall indure for many generations If any had rather referre it to the time past I gainsay him not And thou shalt be called The Prophet here comprehends two points First that the people should resemble a ruinous building Secondly that they should shortly be built againe But he attributes to the Iewes that they shall be the repairers and directors of the paths in regard the Lord shall vse their seruice to that end Wee haue heere then an excellent promise namely that the ruins of the Church shall be gathered againe together and repaired Now seeing the Lord will vse our selues in this worke let nothing hinder vs from imploying our whole seruices this way And albeit the world resist and scorne vs as witlesse people yet let vs be of good courage and ouercome all these impediments For we must be valiant and bold when we know it is the Lords vvorke who hath enioined vs thus to doe Vers 13. If thou turne away thy foote from the Sabbath from doing thy will on mine holy day and call the Sabbath * Or delites a delite to consecrate it as glorious to the Lord and shalt honor him not doing thine owne wayes nor speaking * Or thy words a vaine word SOme thinke the Prophet hath respect to the outward obseruation of the Sabbath because it was not lawfull to trauaile on that day Now howsoeuer I reiect not this yet I take it that the sense hath a larger extent for vnder the figure Synecdoche he signifies the whole course of mans life it being a thing well knowne to all that by vvalking our whole conuersation is vnderstood He saith then If thou ceasest to follow thine owne swinge if thou shut vp all passage against thy selfe vvalke not vvhither thy fantasie leades thee c. For they are said to turne their feete from the Sabbath who impose not this law vpon themselues namely not to wander whither their vnbridled lusts would carrie them Now as before vnder the fast he comprehended all ceremonies and shewed that these disguisings in which they placed their holines were nothing but vain and vnprofitable things so in this place he shewes wherein the true obseruation of the Sabbath consists to the end they should not thinke it to be in the outward rest from bodily labor but in the true renouncing of our selues that is in abstaining from all wickednes violence voluptuousnes and euill thoughts First by the word foote he meanes their works for the Iewes durst not trauaile nor dresse any flesh vpon the Sabbath day and yet they made no scruple at all to vex their poore neighbors and to scorne the afflicted notwithstanding he comes forthwith to speake of the vvill and vvords that he might comprehend all the parts of that obediēce which is due vnto God The word delights ought to be referred vnto God and not to men For there is nothing which pleaseth him better or is more acceptable vnto him then the obseruation of the Sabbath and his pure worship He carefullie repeates that men do much ouershute themselues if they cōtemne the commandements of God to set vp their vnprofitable workes in the stead thereof and also admonisheth vs to suffer our selues to be gouerned by his only will Moreouer he mentions some particulars whereby he shewes that the true obseruation of the Sabbath consists in the renouncing of ouer selues and in the conuersion of the whole man and therefore he layes the vvill for the foundation that from thence may flow vvords and deeds for we lightly vtter the conceptions of our vnderstandings and by our vvords we manifest our vvill then followe the actions Whosoeuer then will indeuor to serue God as he ought he must first of necessitie whollie renounce his will and carnall reason Hence we see wherefore the Lord so oft requires the obseruation of the Sabbath in the Scriptures Exod. 20.13 Doubtlesse he looked higher then to the externall ceremonie which is this rest in which the Iewes placed a worke of great holinesse No he rather meant that hauing put off all the concupiscences of the flesh and renounced all their inordinate affections For a more particular explication and application of this 13. verse see Widley vpō the Sabbath Lib. 2. Chap. 4. Sect. 2. they should testifie their sincere obedience For in truth that man can neuer be said to meditate aright of the heauenly life that is not dead both to the world and to himselfe Now howsoeuer this ceremonie bee abolished yet the substance remaines For Christ is dead and risen againe to the end we might keepe a perpetuall Sabbath that we cease from our own workes to suffer the Spirit of grace to worke powerfully in vs. Vers 14. Then shalt thou delight in the Lord and I will cause thee to mount vpon the high places of the earth and feede thee with the heritage of Iaakob thy father for the mouth of the Lord hath spoken it THen shalt thou delight It seemes he alludes to the word delights in the former verse For the word Tithannagh which the Prophet vseth comes of the word Onegh which hee vsed in vers 12. in saying that the Lord tooke great delights in the true obseruation of the Sabbath In a word his meaning is that the people receiued no delight from God because they prouoked him to anger would not obey his will For if wee square our liues according to the rules of Gods Law wee shall be his delights and hee shall be our ioy and contentment He testifies then that the Iewes are the cause themselues that God takes no more pleasure in them also that their owne liues are so comfortlesse By this then hee priuily reprocheth the Iewes namely that through their owne folly they haue drawne downe so many calamities vpon them Afterwards he addes that they shall mount vpon the high places of the earth thereby promising vnto them their returne
the building of the Temple and for mens vse so it shall come to passe that they shall saile thither againe and this interrupted nauigation shall recouer the first course By Tarshish that is Cilicia which was opposite to Iudea vnder the figure Synecdoche he vnderstands all voyages and traffikes which they made by sea with strange nations Wee may also take it without figure thus The ships of Tarshish which were wont malapartly to scorne my Church shall subiect themselues to my authoritie and thereunto shall bring children from a far Country Their gold is vvith them He againe repeates his former speech to wit that the Gentiles shall so yeeld their obedience vnto God that they shall offer to him both themselues and all theirs The Popish Doctors doe heere againe as I touched in vers 6. shew their extreme impudencie Impudencie of Popish Doctors in their absurd collections Reu. 17.8 Persianlike pride noted in the Pope and his Clergie when they abuse these and the like places to vphold those tyrannous and Persian-like pompes whereby that Antichrist of Rome and his supposts glister and will be wondered at And albeit they ouerflow in costly raiment being couered from top to toe with gold and pearles in a word though they apparell themselues like a strumpet yet are they not ashamed to make the holy Ghost the author of all these abominations For when the Prophets doe but mention gold or siluer straightway they apply the same to their dissolutions Truly in this behalfe they resemble the Iewes Iewes and Papists iump together in their fond collections who leape for ioy as oft as the Prophets mention gold or siluer hoping to wallow themselues therein when the Messiah shall come So the Papists thinke on nothing else but vpon gold and siluer with which vaine appearance their mindes are so bewitched that they cannot aspire to heauen but this blockishnesse hath no need of any refutation The summe is that God vvill exalt his Church vnto an high and soueraigne degree of honour and decke her vvith ornaments befitting her But to the end the faithfull might not doubt that any impediments should hinder them to receiue so glorious a promise or lest they should attribute ought to their merits God himselfe promiseth to be the author of this thing Moreouer Isaiah now assignes the riches of the Gentiles whom heretofore he had abandoned from the Church to bee an holy offering vnto God and as spoiles and recompences of her victory And thus hee more cleerely expresseth that which I haue said namely that wee ought to desire nothing so much as to see the whole world subdued vnder Gods dominion Vers 10. And the sonnes of strangers shall build vp thy walles and their kings shall minister vnto thee for in my wrath I smote thee but in my mercie I had compassion on thee HE prosecutes the same argument The sâ—me argument pâ—osecuted and in the next verse expounded And as hee said heretofore that strangers should submit themselues vnder Gods authoritie to reedifie the Temple so now hee saith that the strangers shall bestow their labour in building vp the walles The comparisons whereby he promiseth the Churches restauration are diuers For it is a thing vsuall in the Scriptures where the Church is spoken of sometimes to set it foorth vnder the Temple and then againe vnder Ierusalem Now hee promiseth that the strangers shall helpe to set vp this building lest the Iewes should faint being astonished at their pouertie or smal number For in the captiuitie they might bee solicited to distrust thinking that albeit they should returne into their countrie yet there was no likelihood that euer they should perfect such a worke But Cyrus Cyrus did this who furnished them with great sums of gold and siluer And yet these things were but figuratiue in him for they had their full accomplishment in Christ to whose kingdome all that which is here spoken must bee referred For first of all he vsed the seruice of a few weake men to wit the Apostles Apostles who were disfurnished of fit meanes for so long a businesse afterwards therefore he raised vp strangers out of whom he chose Pastors Pastors and made their Princes to be nursing fathers to the Church Papists malepert in giuing their Pope soueraigntie ouer Kings The Papists too malepertly do ouerthrow and corrupt this place when they wrest it to establish the tyrannie of their Pope to whoÌ„ they giue soueraigne dominion our Kings and Princes Kings and Princâ—s And herein they shew themselues impudent liers against the truth in calling him Christs Vicar Papists shamelesse liers in calling their Pope Christs Vicar seeing the kingdome of Christ is not of this world Ioh. 18.36 And yet this companion on the contrary domineeres in pride and crueltie and takes vpon him to change kingdomes Now Kings so submit themselues vnto Christ that yet they cease not to be kings still Kings so submit themselues to the Church that they hold their kinglie authoritie still Onely they are to imploy their power for the maintenance of Gods seruice and to gouerne their subiects with equitie Whence wee see how farre off they are from Christs kingdom who would rent from Kings their power and authoritie to make themselues Lords ouer them Anabaptists would haue no kings From this place wee may also refute the Anabaptists who so ouerturne politike gouernment that Kings can no otherwise bee ChristiaÌ„s then in renouncing say these bedlems their authoritie But wee see here that God will haue himselfe honoured of the Kingly order Moreouer that none might obiect that it had been an easier matter to haue maintained the Church in her first estate In my wrath I smot thee then now to plucke her out of hell God preuents this also and shewes that the Iewes were iustly thus afflicted in regard they had too much prouoked him by their iniquities But hee giues them matter of good hope because he will not punish them with rigor according to their demerits but vvill content himselfe that they haue been humbled vnder temporarie chastisements And yet therewithal he informeth them touching the cause of such a change lest they should iudge therof according to their sense For when kingdomes are changed and sometimes on a sudden exalted and forthwith fall backe into ruine we thinke such things fall out by chance and that it is but the course of the world The Iewes might thinke the same when after the ruine of the Chaldean Monarchy they were set at liberty And therefore the Lord protests that all these things were guided by his Prouidence that they shuld not be partners with infidels in their blindnesse It is as much then as if he had said If thou askest wherefore thou hast endured so manie miseries truly because J was angrie vvith thee Gods free mercie and not our merits the cause of our redemption and tooke vengeance of thy offences But if thou wouldst
any of that honour which is due vnto God See here an excellent place to conuince such as will needes maintaine superstitions by succession of yeeres as if an old error were to be held for a law Vers 8. Thus saith the Lord As the wine is found in the cluster and one saith Destroy it not for a blessing is in it so will I doe for my seruants sakes that I may not destroy them whole God neuer threatnes so seuerely but he leaues some hope of pardon for the faithfull THe Prophet here moderates his former sentence For otherwise it had been a thing too seuere that the iniquities of the fathers should thus be called to mind to the end the Lord might destroy their children with them Yea this might so haue affrighted the faithfull that it had been enough to haue driuen them from all hope of saluation We ought then you see to stand carefullie vpon our watch and to consider for what cause the Lord is displeased with vs. For his meaning is so to astonish vs as that therewithall hee would draw vs to himselfe and not thereby to throw vs headlong into despaire Hee leaues some hope for the faithfull here then lest they should waxe fainthearted and in proffering them refreshing hee allures them to repentance of which he reaped neither pleasure nor profit He confirmes this by a similitude Simile As if a man minding to plucke vp a vine yet finding some fruitfull branch thereon he spares and reserues it euen so will the Lord take heed how he pulles vp those in whom he finds any sap or vigor In the fifth Chapter he complained that the people was vnprofitable yea worse than that for they brought forth sower fruits Jsaiah retaines the same similitude but he applies it otherwise For howsoeuer the people were like vnto a bastard and barren vine yet there remained some fruitfull branches which the Lord would not suffer to perish But this may be taken two waies either that the Lord will preserue his people for the elects sake or that hauing rooted out the reprobates he will saue the faithfull There is great difference betweene these two interpretations As touching the first wee know that the wicked are sometimes spared for the godlies sake God sometimes spares the wicked for the elects sake whom the Lord will neither destroy nor wrappe vp in one common calamitie with them And this is manifest enough by diuers examples in the holy Scriptures The Lord would haue spared Sodom and Gomorah had there been found but ten righteous persons there Gen. 18.32 All those which were in the ship with S. Paul to the number of 276. persons were giuen him of God and saued from shipwracke that so the power which he shewed in his seruant might be the more euident Act. 27.32 The Lord blessed the house of Potiphar and made him to prosper in all things for Josephs sake who dwelt in his familie Gen. 39.5 Many like examples there be which euery one may collect by himselfe But I rather approue of the other exposition namely that the Lord so punisheth the sinnes of his people that yet notwithstanding he hath respect to his beloued ones and wrappes them not vp all in one and the same ruine Neither is it his meaning onlie that the faithfull shall bee saued but that there shall be a remnant left in the middest of whom God will haue his name called vpon And this is worth the noting For he shewes that the remnant shall be very small in comparison of that great multitude which was then in the land as wee haue seene in Chap. 1.9 Now whereas the faithfull are often punished with the wicked let vs not thinke God doth them any wrong For the Lord will easilie find faults sufficient in euery one of vs to afflict and punish vs. Besides his meaning is to instruct and awaken vs by his rods for being knit The faithfull must not murmur if God sometimes wrap them vp in the same iudgement with the wicked and as it were grafted into the body of a people it is no wonder if we be smitten with the same blowes in regard we are members that haue drawne infection from the same In the meane while God moderates these chastisements lest hee should vtterlie teare vp the chosen plants Vers 9. But I will bring a seed out of Iacob and out of Iudah that shall inherit my mountaine and mine elect shall inherit it and my seruants shall dwell there An explanation of the former sentence THe Prophet explanes the former verse in other words and shewes that the Lord will reserue a seede vnto himselfe which shall call vpon his name We must not iudge of the Churches estate by outward appearance For he hath been wont so to chastise his people that hee hath still continued a Church in which his truth and pure religion might bee kept For which cause also S. Paul calles her the pillar and ground of truth 1. Tim. 3.15 Wee are not to iudge of the Church then by the estate of things here below seeing there is nothing stedfast in this world but by the counsell of God who cannot endure to see her either ouerthrowne or destroyed Let vs carefullie remember this then that so no calamities ruines nor desolations of the Church may astonish vs. He calles those inheriters of the mountaines who being set free from vnder their captiuitie should returne home againe into their countrie Iudeah was full of mountaines as we know Againe hee expounds that which might seeme obscure for hee signifies that the Iewes should returne vnto their first estate and that by right of inheritance they should inioy that land out of which they had been exiled For soone after Iudeah was exceedingly wasted but the Lord protests that it shall not continue so long For the greater confirmation whereof he briefly mentions the couenant by which this land was ordained for them to possesse as their heritage Thus albeit they were a long time retained as prisoners yet this word heritage serued to put some life into them that they might come to an assured cōfidence touching their being repossessed thereof But it is to be noted that this grace is restrained to the elect and true seruants of God lest all indifferentlie should presume to applie the same vnto themselues Vers 10. And Sharon shall bee a sheepfold and the vallie of Achor shall be a resting place for the cattell * Or for of my people that haue sought me BY these figures he meanes nothing else but that the land which was waste shal be againe inhabited For we haue here a secret comparison thus howsoeuer after the banishment of her inhabitants into a farre cuntrie shee should remaine solitarie and empty yet shall shee againe be inhabited and that in such wise as there shall be abundance of flockes and heards of fruitefull pastures and commons and should also furnish them in plentifull manner with all things